1 10 6 https://archivesoralhistories.csusm.edu/files/original/cdd8c927aef587b85a92b296a56ca6e7.pdf 0d2e5dadce6ec7ed34f4621b0a1eec73 PDF Text Text LINDA KALLAS TRANSCRIPT, INTERVIEW 2022-12-22 DC: Good morning. My name is Diania Caudell and I’m, today, I’m interviewing Linda Kallas. [Linda mouths her name quietly in repetition] And today’s date is December 22, 2022. I’m with the North County Oral History Initiative. And it’s a class that we’re both been taking. And so, this is my 2nd interview. And wish us luck here! [All three laugh.] Are you ready, Linda? Here we go! LK: I’m ready! [laughs and tosses her head back, then brushes her hair back] DC: Okay. We’re going to be starting really simple and everything on that. That’s what they told us to keep it going so to make sure that you’re going to be really at ease. And you can smile when you want to, or whatever. So, let me know. LK: Yeah. DC: Uh, just when and where were you born? LK: I was born in Norton, New Jersey in 1953. And we lived there ‘til I was three and then we moved to California. After I was hit by a car—I have the dent to prove it right here— [rubs the pointer finger of her left hand on a portion of her forehead] I was in traction for several weeks in the hospital. And then my father had an opportunity to be in California for a new job. So, we moved out here. My left leg was three inches shorter. I remember the limp. [paddles her hands in front of her] I don’t remember the accident. I remember the hospital. But the limp—The leg grew and caught up with the other leg. So— DC: You want to tell me a little bit more about your family? LK: Um, my dad was a drummer by profession. And then after he had three of us, three children, and we moved to California, then my sister was born. And having four kids—and my mother was only in her early twenties—they got married really young. He finally got a real job, working as a plumber for a big—I think it was Hughes Aircraft. And then it was—we had a lot of turmoil because of his affliction. He was an alcoholic. And mom was a stay-at-home mom. And then I had two—she had two more boys. So, there were six kids in the family. And then they stayed married ‘til I think I was seventeen. And then they divorced. And that was chaos too. But anyway. DC: Anyway. Okay. Would you like to speak of what school was like for you as a child? LK: Well, we moved a lot. So, I went to like seven different elementary schools. We moved all the time. And I have fond memories of elementary. That’s kind of my safe place to go to, remembering good things. Like I had a teacher in third grade that read us The Secret Garden and that sparked my love of reading. She would read to us every afternoon. And I just loved hearing that story out loud, and then the library at the schools. The library was a safe zone for me. School was my safe zone. And I think that’s why I furthered my education because it was something that made me feel good. Learning, I loved learning. So, but, so there wasn’t really anything negative at school for me, other than high school and the cliques and the—you know how that is. [Diania chuckles] I stayed away from cliques. I was friends with everyone. I never fit in to one little group. I just always was friends with everyone. So— 1 Transcribed by Melissa Martin �LINDA KALLAS TRANSCRIPT, INTERVIEW 2022-12-22 DC: On the activities when you were a child, I mean, what were you drawn to mostly, other than the reading and the library wizard? LK: Swimming, because we finally moved into a house with a pool. And I swam every day. That was my—I just loved—to this day, I love to swim. Mom always tried to get me to be like a cheerleader. She forced me to do—it was called “Darby Dolls” [makes air quotes with her hands]. They were just pom-pom girls. [motions as if waving pom-poms] And I was in a parade and I remember just being miserable. Just, that just was not me. Because I was a tomboy. I wanted to do what the boys did, ride bikes. I wanted to have a paper route. Girls were not allowed then to have paper routes. So, swimming was really one of the things I loved to do. And I drew. I always loved to draw. My father also was a visual artist. And I remember watching him paint murals on the wall. And it just seemed magical to me that he could tace this blank space and all of a sudden there’s a bush there or a tree there. So, I think I learned my love of art through him. And that was part of his recovery when he would sober up. That’s what he would do. He would paint. DC: Now, one of the things though, from high school, you went on to college? What— LK: No. DC: No? LK: No. Not right out of high school. [shakes her head] DC: Okay. LK: No. I married my high school sweetheart. [Diania chuckles] Not married right away. We got together in ’71 —’70 was our first date. And then I graduated in ’71. And then we moved in together and we lived in Crestline, the mountains, for almost a year. But we were so dumb. [Diania laughs] We’re southern California brats, right? We didn’t know anything about living in the snow. So, I remember when we got our first electric bill and gas bill. And I went “You have to pay for that???” I thought it just came with the house. [Diania chuckles] So, um, that was quite the experience. And then we broke up for a year and I lived on my own, which was a really important turning point. I became a medical assistant, and I learned that I could take care of myself. I didn’t need to have another person to take care of me. And then we got back together. And then we decided to get married five years later and start a family. So, we have two sons. And that was it! Two boys. That was enough. [both laugh] DC: So, when did you decide to actually go back to school? LK: Not ‘til after the birth of my first son. You know, a lot of things came natural to me, coming from a big family and being the oldest girl. I had to tace care of the younger siblings most of the time. So, the baby stage, and nursing them, and all that stuff came really natural. But when they became—when Josh became a toddler, I was like “Now what do you do with them?” You know, I’d play with them, and I wanted to learn more about child development. That’s what sparked me to go back to school. So, I got an AA in Early Childhood Education. And then I changed fields and worked in that field for years, through my second son too. And then, even when we moved here from L.A., I was a director of a crisis day care center, Casa de Emparo. So, that AA degree 2 Transcribed by Melissa Martin �LINDA KALLAS TRANSCRIPT, INTERVIEW 2022-12-22 served me really well. I was able to make a living doing it. But then, there’s only—you couldn’t go any further than being a director unless I wanted to become a teacher of it. So, then I started helping out at the elementary schools with my boys. And I really loved that. And so, that’s what sparked me further and to get a teaching credential and then wind up teaching for almost twenty years and got a master’s degree in education, so— And I taught Art and Drama at the middle school level. And that was really, really fun. DC: So, did you go to a local college when you were down here? LK: I went to—I got my AA in L.A. at El Camino College. And then when we moved here, I’d gotten my BA—well, I have two BAs at Cal State San Marcos. And the master’s degree—I call it my drive-through. I shouldn’t say this. My drive-through master’s is through National University. DC: So, you were alone out here, right from Cal State San Marcos? LK: Yep. Mm-hmm. I am. DC: Yeah. Good for you. Okay. So, you’re one of the originals that were here on the campus. LK: Yes. DC: It was pretty small. Was it small? LK: Before the campus, they were in the Jerome Shopping Center. That’s where I took my first classes. And I got the teaching credential through Cal State San Marcos as well. It took me a really, really long time because I did everything part-time. I still worked, had the kids, and then did schooling part-time. So, I was 44 before I ever stepped foot in my own classroom. DC: And then after that, you did it for how many years? LK: Almost 18. I was at Jefferson Middle School for almost 18 years. DC: And Jefferson is located where? LK: It’s Oceanside Unified School District. It’s in the older part of Oceanside. DC: And so, up to today you’re still with education in some forms. LK: Yes. I started volunteering at the library, the Oceanside Public Library at the Literacy Center. And I really loved doing that. And then I went to the Mission branch library and got with Jenna Lease. And we created the Art for Older Adult program. And that’s at the senior center in El Corazon. And next year, we’ll be at both senior centers. I also write curriculum which, Mel, my interviewee’s brother [Diania chuckles], he wrote a book called Mel and the Blue Arrow and asked me to illustrate it. So, I did. And so, we’ve been selling that. And then we approached Pablo Tac Elementary School. They recently changed the name to that. And he—I proposed this curriculum based on Mel and the Blue Arrow. And then, with Diania, I put together a coloring book. Diania helped me with the translation. It’s in Luiseño and English. And that’s been very successful. So, the students will get Mel and the Blue Arrow and the coloring book. So, we start teaching there in February. 3 Transcribed by Melissa Martin �LINDA KALLAS TRANSCRIPT, INTERVIEW 2022-12-22 DC: Twenty? LK: 2023. DC: 2023. Okay, when—for me, you know, and in it, being able to interview you, I mean it’s an honor to be with you and learn from you. But some of the questions on here, you know, you’ve been in this region here in Southern California, not just L.A., but down here in San Diego County for how long? LK: Since 1989. DC: So, 1989. So, you’ve seen changes that have affected where you’re living at or in the area. Are any of them for you positive, that you’ve enjoyed watching the change? Or is it some things that are coming through that are—feel like the region is getting too crowded? Or how do you feel about it? LK: It’s so different than when we moved down. Part of the attraction to this, to Oceanside was we lived in a condominium that overlooked the Mission. But that was all fields and there was farmland. And you would walk across the street and buy fresh pumpkins. There was a farm stand. We could walk to the river and float on the river. We can’t do any of that anymore. There’s buildings, buildings. The 76, we moved here before the 76 was completed. And they kept saying “Oh, they’ll never build it. It’s been on the books for years.” Well, they built it. And it was literally—you could throw a stone from our condo. The noise level was unbearable. That’s what prompted us to move to, now we live in a senior community, which is very quiet [Diania laughs] which we really like. And the streets are really wide. [both laugh} The neighbors are really nice. And so, we kind of found our niche there. DC: So, do you have favorite places in the community there in Oceanside or around the surrounding areas? LK: Well, my husband’s a surfer so we love the beach. We go to the harbor quite often to visit the bench of our youngest son. Did you want me to talk about that? DC: It’s up to you. LK: Our youngest son, twelve years ago, was killed in a car accident. And so, we placed a bench at the harbor, right across from the boat launch, in his memory. So, we go there quite often and sit on the bench and talk to Jake. I love a lot of the area there. I love Heritage Park. I love Ivy Ranch Parks. We love parks. Hohomi Park. All the parks we frequent quite often. I enjoy going to the Mission just because of the grounds more than anything. I feel like I’m walking in history when I go there. Having learned what I’ve learned about the Luiseños, it’s a way of honoring the memory of the Luiseños there on that land. It’s sacred land but not sacred because the mission is there. It’s sacred land because there was a village there. And I’ve learned a lot and learned to appreciate history in that way. DC: Well, one of the things that I think I’ve heard you talk about that’s unique is—okay, talk about when you go to the bakery, San Luis Rey Bakery. What was happening there when you first was going through there. 4 Transcribed by Melissa Martin �LINDA KALLAS TRANSCRIPT, INTERVIEW 2022-12-22 LK: Oh. The bakery. [Diania laughs] After Jake died in 2010, the anguish was unbelievable. I’ve never experienced anything like that before or since. And I’ve been through a lot being raised the way I was raised. But that was just—that was like a part of my soul was taken and my identity. All of a sudden, I was searching online all the time for things to get my head on, out of the place it was in, and all of a sudden, this announcement popped up of a flute circle at the San Luis Rey Bakery. And I went [opens her mouth wide as if in awe] “Jim, we’re going to go to that.” [Diania chuckles] So, we went. It was about, not maybe a year later, I think. And Mel is the one that started that. And so, we started going faithfully every month. And little by little just the healing of that sound and the camaraderie of the people, and the friend—They were so friendly. Everybody was just so warm and friendly, and we just kind of felt like we fit there. And so, we went until— It wasn’t Covid hit, really. But through that, I became friends with Mel. That’s where we started talking about the book. And I became friends with Diania and other people, Marge and Rob, and the people that frequent the flute circle. And it just was—had a really, really positive influence on me. DC: Did you try to play the flute? LK: I have a flute and I do have one little tune I keep working on. DC: You should have brought it! [Linda laughs] We could have played it. Now, I’m going to get you to play the flute. LK: It’s not for public consumption. [both laugh] I probably wouldn’t be able to hit one note. [motions with her hands as if pressing on a flute] DC: Yeah. With the, you know, living there in the valley and seeing the different changes. You know, like you just talked about, and the flute circle is not there anymore. It’s not that they don’t want it. It’s just that the capacity and the people have gone on to other things. LK: Mm-hmm. [nods her head] DC: There is a unique area right next door also that you’re involved in. You want to talk about that a little bit? LK: Are you talking about the Miramid Museum? DC: Yes. Yes. LK: With Joanne Tawfilis? Um, yes. Joanne is a muralist. And she does murals for any occasion. But she usually honors, I guess, tragic events. So, if some kind of tragedy happens, she paints a mural. And then, she sends it to that place. The most recent was Uvalde in Texas when that crazy person shot all those children. But I help her with murals. She does other unique things as well. But murals seem to be her niche in life. And she’s also in the UNESCO Peace Center there. And one of these days we’ll have a grand opening, when the landlord signs off on it [motions as if signing something with her right hand] And she does different events there, like her partner is a drummer, so they do African drumming every Saturday. And she’ll have events there to honor things that are going on, like she just did her birthday event. That was quite unique. 5 Transcribed by Melissa Martin �LINDA KALLAS TRANSCRIPT, INTERVIEW 2022-12-22 DC: I know that other things that you work with the community, you know, not just like the Miramid, but I’d like you to stress your art, involvement really with the art. It’s unique, you know, I think. So, you’ve shared other things that I wasn’t aware of, you know. And I think that’s unique for us to learn. But can you specify what you do there at the centers there in Oceanside with the— LK: Are you thinking of Studio Ace? DC: No, no. The one down in Oceanside by the library? What’s that center? LK: Oh, the Literacy Center. DC: Yes! Yes. LK: The Literacy Center, I work with developmentally disabled adults. We started a Read-andDraw Program. So, I did a whole year of character education with them. So, I would bring in posters where they were learning art literacy, visual literacy as well. But each poster had to do with a character trait, for example, like compassion, or caring, or integrity. So, they got a different character trait that they learned. And then we would involve poetry. So, we would write poems. They would do a little drawing lesson and learn to talk about art. And they learned a lot. And so, we’re going to continue that next year. We’re changing the name to, which I really like, “Language Artist.” So, they’ll get—and it’s going to be based on the LeBrons art. He’s an abstract expressionist artist. And so, we’ll look at his art and then I’ll teach them a lesson. And then, they’ll write something. So, it’s all about literacy. And then, also, I’ve been involved with Studio Ace since its inception. I’ve been Julia’s advisor, consultant, whatever you want to call it. I set up programs for her at Laurel Elementary. And before Pablo Tac was Pablo Tac, it was San Luis Rey Elementary. So, two schools I wrote curriculum for, trained two teachers and then they took over. But, after that, I just would kind of consult with her, and we created some classes together for the library. And then I transferred from working with her to working with the library directly. DC: So, there’s going to be some changes in your life soon. But how has your life’s path evolved and changed over the years? LK: I think since I’ve retired, when you teach art or drama for that matter, the last thing you want to do when you go home is more of it because you’re so involved with it all day, seven and a half hours a day. So, that part of my life has really increased as far as my drawing, and doing art on my own, just for myself. But now, I want to tace that venture a little further and I’m going to—well, I’ve opened my own business. And so, I’m still going to be offering all the same things I offer right now—workshops, art lessons, curriculum, whatever people need, healing arts. I have a whole repertoire of stuff that I can offer. But it will be under the title of “Floating Hearts Connections.” And even that has meaning to it. Floating hearts is actually an aquatic plant, and the leaves are shaped like a heart and then this little yellow flower comes up. And it has five petals. And that has meaning to me because I told you before, I love to swim. Well, when I’m done swimming, my favorite thing to do is to float. And so, with that in mind, I was looking for names and talked with my husband, talked with you, talked with Mel. And they said—all of you said I have to include something heart felt because that’s what I do. I collaborate with people and provide healing through the arts. And so, when I found that, I went “Oh my gosh! Heart, floating, 6 Transcribed by Melissa Martin �LINDA KALLAS TRANSCRIPT, INTERVIEW 2022-12-22 arts” and then the connections that I make. And floating is an acronym also for the love of hearts in teaching. So, it all just kind of fits it. And so, I have a little logo that I’m working on, and I have the business license. And I’ve got the insurance. I’m a vendor with the city of Oceanside now. So, eventually I’ll do a website and have like business cards. I’ll be all official. [Diania chuckles] So, I can go anywhere and do it. I don’t have to just stay in Oceanside. DC: Are you going to, at some point, be part of that art—is it the art walk, or whatever it is there in Oceanside with a booth or anything showing— LK: Oh. (sighs) DC: —what you’re going to be doing? LK: I hadn’t thought about doing that. DC: Yeah. LK: Maybe. I don’t know. It’s on my favorite— DC: Floating hearts. I can see it already, you know. I picture it, you know, on your canopy and the whole thing. LK: Well, Diania, to tell you the truth, I hadn’t considered it. [Diania laughs] But I do reach out to the organizations. Like I did a mural for Ivy Ranch Horse Park. And that was successful. And then Preserve Calavera, I did one. So, I do reach out to other organizations. But I hadn’t thought about doing it monthly at Art Walk. But I will consider it. DC: And once you get your logo going. LK: Yeah. Yeah. A lot of the stuff I do is volunteer. DC: Oh, yes. Yes. LK: So, that I think you have to pay. I’m not sure. But I can find out. I may have to pay for a table to do that. But I don’t know. DC: [chuckles] We’ve got some more things in there. LK: [coughs] Excuse me. DC: Some of these questions that I’m reading for this class and things, you know, I can talk more, and it depends on how personal you want to, you know, get into there. LK: Mm-hmm. DC: Like is there any mentors that you had through your life that have gotten you, you know, from one stage to another? You know, you can go back on— I look at it, you can go back on your life and, you know, from your childhood and, you know, the turmoil at one point. And you must have had some type of mentor. You did mention a teacher, you know, at that point. LK: Mm-hmm. 7 Transcribed by Melissa Martin �LINDA KALLAS TRANSCRIPT, INTERVIEW 2022-12-22 DC: And then, almost everyone had some type in their stage that they don’t realize. There’s that mentor or that one person that it made a difference, either by saying something or doing something. Is there any mentor that you feel has helped you throughout your life? LK: That encouraged— DC: That encouraged you, that have gotten you to where you’re at today, and you want to speak about them or just mention them, you know, there, and how they helped you at each different phase in your life. LK: Well, dad was probably my first inspiration. Like I said, it was magical to watch him paint. Mom discouraged it. She didn’t—I guess she was worried that I was going to tace a path of no return or something. But she always wanted me to become a professional person. And it was interesting. We had a conversation on the phone one time. She said, “I always thought you’d be this professional businesswoman.” And I started laughing. And she’s all, “What’s so funny?” I said, “I am a professional, mom. I’m a teacher.” She goes, “Oh, not that kind of profession.” Like it was—she kind of thought of it as babysitting, I guess, in her own mind. She never looked at teaching as a profession. So, I think that got my dander up even more as far as “Well, I’ll show you.” But then, in college, I had many professors. Deborah Small was one of them, Eureli Arizmendi, many professors that saw talent and encouraged it in me, gave me more confidence, especially with theater. Eureli is a professional actress, and she was the professor there at Cal State San Marcos for a while. Her classes were fantastic, and I had a starring role in one of the plays we performed around the city. But Deborah Small, she kind of ventured off into computer art, which I found was not my niche. I preferred drawing. I’m a drawer. I don’t consider myself a painter. I draw everything. I can paint, and I can use color. But there’s something about a pencil and paper I love. So, there were colleagues, principals that I worked with that saw in me things that I didn’t know I had. But, most recently, it’s been people like you, Diania, and Mel in particular, Joanne, my husband, my son. My grandkids, Ty and Katie, are very important influencers in my life. And they’re like my biggest fans, so a lot of family. But a lot of—I think the friends I have now are the closest friends that, compared to past friends when I was younger, it’s different making friends at this age. It’s a much deeper level or something. It’s not superficial at all. So, I thank all of you for that. But I think the one who has pushed me the hardest has been your brother. DC: (laughs. Linda nods her head.) Well, he’s, to me—I’m just going to let you know—this was the interview going back and forth, and we’re talking here—is that he sees something in you, and he connect. And I think it’s the—you both are talented artists. He’s in the music field. LK: Mm-hmm. DC: And you show at your artwork, you know. You can express it through art. He expresses himself through music. LK: Yes. DC: And I think the two of you make a good compare because you bounce off each other, like brother and sister. It’s, you know, on that. 8 Transcribed by Melissa Martin �LINDA KALLAS TRANSCRIPT, INTERVIEW 2022-12-22 LK: Mm-hmm. DC: It’s not like, you know, husband and wife. It’s more like a brother and sister type of thing. LK: Yeah. Yeah. DC: And you’re, you know—it’s good. And you can speak freely to each other, and it’s good. I think I’ve seen the growth in both of you on that. There’s other things that you have joined us with, you know, but you don’t mention it. You want to say another type of artwork that you try to get into (laughs). LK: Yeah, absolutely. But that’s only through you trusting me and seeing something in me that I didn’t know there either. Like basketry has been phenomenal. I just—I love it! And I love the process. I love watching the people do it. I enjoy helping you, and just the joy it brings people to put together a basket. You don’t think about that as being something people will be drawn to. But they are. And they’re just kind of one with their basket as they’re creating it, and the joy that is coming from them and the healing. Because like I tell my students, when you’re doing art, any kind of art, it’s just you and that piece. Whatever it is you’re working on, your mind is still going, and the problems are still there. But it takes a back seat because you are so focused on what you’re creating. And that’s where the healing begins, is—And basketry is like that. Something about going over, under, over, under (laughs) and getting it right, getting the tension right. It’s so important. It’s just really—The other thing that we’re involved in is the Valley Arts Festival which is—Julia started—well, she got a grant. And when she got the grant, she wanted to know what we should focus on. And her and I had talked about different cultures for many years. We wanted to do these things. And so, I mentioned the Luiseños because I’ve become close with you and Mel. And so, I introduced Mel to her and you to her, I think. And that’s where it went. We just started meeting and planning the Valley Arts Festival which is—We just did our second one, and it was a huge success. And so, hopefully, that’s going to continue every year whether she gets that grant or not. We need to continue it because we’re educating the community about just acknowledging the fact that the Luiseños were here ten or twelve thousand years before the encroachment of the white people. (both laugh) DC: It should be that way. But when are you going to go? I knew you’d say something about the basketry, you know. But that’s not the Luiseño. That’s not our traditional. That’s more the Cherokee style. What do you feel about learning when you have to sit down and you’re weaving with us, with traditional? LK: That is a challenge because the materials are so—You’re very precise about what materials are used for what part. And it took me a long time to learn even the names, the juncus, the—wait a minute. I’ll get it in a minute. DC: (whispers something) Yucca. LK: Yucca! (both laugh) That is the one I always forget! Always. But what you use for what part of the basket. And the starting is difficult, but I find the weaving, getting it precise and even and even the width of it. Like I have to take it out because the one I started is—I went too thick too soon. But the beauty of it and using the natural materials, there’s something about manipulating that natural material. But what I focus on when I’m working with you, I think this is what they 9 Transcribed by Melissa Martin �LINDA KALLAS TRANSCRIPT, INTERVIEW 2022-12-22 did. They had time to do this, like and it was important because they used—They were functional art. They used the baskets for everyday things. And our culture, we just go and buy what we need. We didn’t have to worry about sitting and making something that could hold berries or hold whatever it was you were going to gather. It’s fascinating to me to be able to learn to do that. Because you can buy a kit and do a little basket online, you know, buy a kit online and do a basket. But to do it from the natural materials—Because you have permission to go and gather that material, the real thing, authentic. I guess that’s what it is. It’s the authenticity of it. That’s what’s so wonderful about it. DC: On some of the bigger picture here, what do you think some of your greatest accomplishments are, you know, up to this point in your life? What do you feel? LK: Uh, it’s hard. You know me, Diania. I’m not (unintelligible word). DC: I doubt, I mean, you know—when you think about your greatest accomplishments, you lost one. LK: Well, my two sons, absolutely. My two grandchildren. I have two step grandsons now too. My son is remarried. I’m really proud of all of them. They’ve come so far. But in my working world, I think some of my greatest accomplishments were getting Teacher of the Year three times and being runner up for county Teacher of the Year. I came in second or something like that. That was very—I was really honored by that. And so, I’ve gotten a lot of awards for teaching. And so, I’m proud of that. What I’m learning to become proud of is my own artwork, believe it or not. I’m not one to brag or toot my own horn but I am progressing, and I am getting much more confident about creating my own art. DC: But do you have any plans still for your life, you know, in the future? I mean, you’ve gotten your business. Now you’re doing this. Do you see the plans, how it’s going to go into the future? I mean, how’s it going to broaden for you in helping you within in your, you know, I’d call it your second career, your third career. How do you feel about that in your life? LK: What are my hopes for that? What do I hope to achieve? DC: Mm-hmm. LK: Long range goal, I would love to create a website and be able to market things that I create like the curriculum. I would love to market the Mel and the Blue Arrow curriculum because I think it’s really good and solid. And I would love for teachers throughout the county to be able to use it, particularly in North County where the Luiseños—this is the traditional land—because that will further the education of the people that live here, of the people that were here prior to us. And learning how they lived and honoring them as a people instead of somebody that we just kind of pushed out of the way is what I feel like we did with the indigenous people. And then, possibly, I’m writing another book. It’s called The Adventure of Big Pig. It’s about a guinea pig and that’s in honor of my sister who is suffering from a fatal illness. And I hope to get that done before—And even if I have to self-publish that as well, I will, just so she can have that. And I’m really close with her. She lives in Colorado. So, this is a difficult time. But that’s in honor of her. So, things like that. I hope to further writing. I write an article a month for Indian Voices, thanks 10 Transcribed by Melissa Martin �LINDA KALLAS TRANSCRIPT, INTERVIEW 2022-12-22 to your brother Mel. [Diania chuckles] And that’s been challenging but also uniquely fun. It’s fun on a different level. DC: What do you think—Not to wrap it up or anything but is there any regrets within your life or you could have changed something differently at any point, you know, in your life? I, you know, I don’t like asking that question, personally, because I don’t think people should have regrets. But some people can look at life differently, you know. And it’s hindsight, but you can’t change anything. But is there anything that you would probably feel that could have been better or you could have did something differently? LK: I don’t look at it as regrets. I look at the past mistakes that I made. I would have made— There are different things. I would have made different choices. But what I’ve learned, by the age of 69, is all of those mistakes and all of the experiences you go through is what brings you to where you are right now. And had you not gone through those trials and tribulations and the mistakes, you would be different. I would be different. So, I have a different philosophy about it now. I just think everything we go through in life is going to take us to a different place and change us in a way that we need to change. And I also have learned through yoga and meditation to be grateful for even the bad things because it’s an opportunity to learn and it’s an opportunity for growth. And that’s kind of how I view things, and I wake up feeling grateful and I go to sleep feeling grateful. And I think that’s a gift we give ourselves because when you’re grateful, you can go out in the world and share that gift with others. And so, I try to practice that daily. So, yes, mistakes, but we all make them. We’re only human. [Diania chuckles] What do you expect from us? [Both laugh] DC: Is there anything that you want to let the people know that, you know, when they do view this recording and you’re going to be put in an archive. And if a student comes by or another person comes by and wants to know who Linda Kallas was and what she had done, is there anything you want to share with that person or group in this interview right now. You did do a little bit now, but is there anything more you want to say to kind of wrap it up to where you feel why this was important to do? LK: Well, I think one thing would be never, never give up. Never quit on a dream or an aspiration. You’re never too old to try something new. Never. Unless you physically cannot do it, physically. But, you know, to always keep learning in any capacity you can. Pursue interests. Pursue what interests you because there’s so much out there to gain knowledge on. But never give up. Never quit. You can’t quit. I sure wanted to when my son died. But I didn’t and I’m glad I didn’t. And everything I do now is in honor of him and the love for him and the love we shared as mother/son because that does not die. The physical person goes away. But the love you share with another person never dies. DC: Well, thank you, Linda. I really enjoyed doing this and I enjoyed my friendship and everything. I hope it’s going to continue on. And so, we both have grown together and shared some things that I know you didn’t share with, you know. We’ve got De Loos. We’ve got different places I’ve taken you, regarding into the Indian world, or you want to say that on there. But I’m going to wrap it up and say “Noh, shalovik.” LK: Noh, shalovik. 11 Transcribed by Melissa Martin �LINDA KALLAS TRANSCRIPT, INTERVIEW 2022-12-22 DC: Noh, shalovik. LK: Thank you so much, Diania. 12 Transcribed by Melissa Martin � Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Title A name given to the resource Transcripts Description An account of the resource Written oral histories and transcripts are available for researchers that prefer the written word, or to see the whole interview in a document. Transcripts of <a href="https://archivesoralhistories.csusm.edu/collections/show/5">audio and video files</a> are also available as part of those video files. Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Title A name given to the resource Kallas, Linda. Interview transcript, December 22, 2022. Description An account of the resource Transcript of oral history interview of Linda Kallas, December 22, 2022. Interview conducted by Diania L. Caudell. Linda Kallas is a retired middle school art and drama teacher who has collaborated with other local artists and authors on a variety of endeavors, including illustrating "Mel and the Blue Arrow" written by Mel Vernon (Luiseño). Kallas and Vernon also collaborated on a Luiseño/English coloring book and on an arts integrated curriculum taught at Pablo Tac Elementary School in Oceanside. Kallas is also on the committee for the Valley Arts Festival that celebrates Luiseño culture each November at Heritage Park, Oceanside. In her interview, Kallas talks to Diania Caudell about topics such as family, school, higher education, post-college life, and her various art and cultural projects. Creator An entity primarily responsible for making the resource Linda Kallas Contributor An entity responsible for making contributions to the resource Diania Caudell Melissa Martin Date A point or period of time associated with an event in the lifecycle of the resource 2022-12-22 Subject The topic of the resource Arts education Basket making California State University San Marcos Death and remembrance Education -- Native Americans Illustration of books Luiseño Indians Pablo Tac Elementary School (Oceanside, Calif.) Valley Arts Festival (Oceanside, Calif.) Women artists Coverage The spatial or temporal topic of the resource, the spatial applicability of the resource, or the jurisdiction under which the resource is relevant Oceanside (Calif.) Publisher An entity responsible for making the resource available California State University San Marcos University Library Language A language of the resource English Rights Information about rights held in and over the resource <a href="https://rightsstatements.org/page/InC/1.0/?language=en" target="_blank" rel="noopener">In copyright</a> Rights Holder A person or organization owning or managing rights over the resource. Linda Kallas License A legal document giving official permission to do something with the resource. <a href="https://creativecommons.org/licenses/by-nc/4.0/">https://creativecommons.org/licenses/by-nc/4.0/</a> Format The file format, physical medium, or dimensions of the resource text Identifier An unambiguous reference to the resource within a given context KallasLinda_CaudellDiania_2022-12-22_transcript Art and artists Community history North County Oral History Initiative Women's experience Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Title A name given to the resource Oral Histories Description An account of the resource Video and audio oral histories can be viewed here. Histories are listed alphabetically by last name. Individual histories are indexed and transcribed and can be searched. Publisher An entity responsible for making the resource available California State University San Marcos University Library Rights Information about rights held in and over the resource <p>Rights to oral histories vary depending on the history. The library owns the copyright to some histories, and has license to reproduce for nonprofit purposes for others. Please contact CSUSM University Library Special Collections at <a href="mailto:%20archives@csusm.edu">archives@csusm.edu</a> with any questions about use.</p> Oral History A resource containing historical information obtained in interviews with persons having firsthand knowledge. Interviewer The person(s) performing the interview Diania Caudell Interviewee The person(s) being interviewed Linda Kallas OHMS Object This field contains the OHMS Hyperlink (link to the XML file within the OHMS Viewer) https://archivesoralhistories.csusm.edu/ohms-viewer/render.php?cachefile=KallasLinda_CaudellDiania_2022-12-22_access.xml OHMS Object Text This field contains the OHMS Index and / or Transcript and is what makes the contents of the OHMS object searchable in Omeka 5.4 Kallas, Linda. Interview December 22, 2022 SC027-051 00:39:59 SC027 California State University San Marcos University Library Special Collections oral history CSUSM This interview was recorded as part of the North County Oral History Initiative, a partnership between California State University San Marcos and San Marcos Historical Society &amp ; Heritage Park. This initiative was generously funded by the Center for Engaged Scholarship at CSU San Marcos. csusm Arts education Basket making California State University San Marcos Death and rememberance Education -- Native Americans Illustration of books Luiseno Indians Pablo Tac Elementary School (Oceanside, Calif.) Oceanside (Calif.) Valley Arts Festival (Oceanside, Calif.) Women artists Linda Kallas Diania Caudell KallasLinda_CaudellDiania_2022-12-22_access.mp4 1.0:|18(15)|33(5)|44(15)|58(8)|78(2)|94(7)|108(18)|122(13)|148(14)|161(11)|179(11)|193(6)|209(8)|222(8)|233(11)|256(15)|271(4)|291(3)|303(3)|316(18)|326(3)|338(8)|365(4)|394(4)|412(6)|422(6)|433(7)|460(4)|472(3)|483(6)|499(7)|509(9)|525(4)|536(6)|552(16)|562(8)|575(7)|588(11)|600(7)|618(7) 0 https://archivesoralhistories.csusm.edu/files/original/b51d19e031c6564af02b12943939dc32.mp4 Other video English 0 Introduction Hellos are exchanged and introductions are said. Diania Caudell ; North County Oral History Initiative ; Linda Kallas 0 47 Early childhood Kallas describes her early childhood in New Jersey, followed by her moving to California. Kallas discusses an automobile accident she was involved in while she was young, as well as brief family introductions to her siblings, stay-at-home mother, and father's alcoholism. California ; Newark, New Jersey ; Automobile accident ; Alcoholism ; Drummer ; Hughes Aircraft 0 158 Elementary education Kallas describes early childhood education where she moved around to seven different elementary schools. Kallas recalls her love of the library and her passion for learning as well as swimming. Kallas also recollects her father's artistic side, and discovering her own love of art through her father. Library ; Youth ; Elementary school ; The Secret Garden ; Darby Dolls ; Art 0 231 Childhood activities Kallas describes her youth in the things she was drawn to, such as swimming, drawing riding bikes. Swimming ; Pool ; Parade ; Bikes ; Draw ; Art ; Paint 0 302 Post high school Kallas describes her life right after high school, with her marriage to her high school sweethart, moving away from her home to Crestline. Kallas also discusses breaking up with future husband, discovering her independence, and then getting back together and starting a family.&#13 ; Marriage ; Graduation ; Snow ; Medical Assistant ; Family ; Sons ; Crestline, California 0 406 Undergraduate and postgraduate education Kallas decides to go back to school, where she received an Associates of Arts degree in Early Childhood Education. She went on to attain two BAs from California State San Marcos, and continued for her master's and became a teacher for almost eighteen years at Jefferson Middle School. AA ; Casa De Emparo ; Teaching ; Master's Degree ; Middle School ; Art ; Drama ; El Camino College ; CSU San Marcos ; National University 0 549 Volunteering at the Oceanside Public Library Kallas describes her time Volunteering at the Oceanside Public Library and the Mission Branch Library. Through these, Kallas helped create the Art for Older Adult program. Kallas has also illustrated a children's book, "Mel and the Blue Arrow," written by Cathleen Chilcote Wallace, a Luiseño storyteller, writer, and elementary school teacher, and a coloring book written by Diania Caudell. Volunteering ; Coloring ; Book ; Oceanside Public Library ; Literacy Center ; Art for older adult Program ; Mission Branch Library ; Mel and the Blue Arrow ; Luiseño Indians 0 670 Living in Oceanside circa 1989 Kallas describes what life was like in Oceanside 1989 ; its rural nature, ease of getting around, and agriculture. The construction of the 76 Freeway prompted a move to a senior community. Kallas discusses the places she likes to visit in Oceanside. Oceanside 1989 ; Farmland ; Pumpkins ; 76 Freeway 0 759 The death of Kallas's son, Jake, and coming to terms with his passing Kallas discusses son Jake who was killed in a car accident in 2010, and while trying to deal with that traumatic experience, found the San Luis Rey Bakery and the flute circle there, where Kallas and her husband joined a new community. Death ; Ivy Ranch ; Hohomi Park ; San Luis Rey Bakery ; Flute Circle ; Commemorative bench ; Luiseño Indians 0 970 Joanne Tawfilis and her murals Kallas talks about muralist Joanne Tawfilis and her work, as well as the Muramid Museum and Arts Center, a UNESCO Peace Center. Muralist ; UNESCO Peace Center ; Joanne Tawfilis ; Uvalde massacre 0 1073 The Literacy Center Kallas describes her with the Oceanside Public Library's Literacy Center, helping developmentally disabled adults. Adult Education ; Literacy Center ; Art ; Language Artist ; Oceanside Public Library 0 1188 Retirement Kallas describes her passions after retirement, such as drawing and opening her own business, Floating Hearts Connections. She also talks about swimming, and meeting with friends. Also the conversation occurs between Linda and Diania of placing Linda's art in the Oceanside Art Walk. Drawing ; Swimming ; Business ; Floating Arts Collections 0 1409 Mentors Caudell asks Kallas about a mentor/role model in Kallas's life. Kallas speaks about her father and his passion for painting, and speaks about how her mother pushed her to become a professor. Kallas also speaks about a couple professors Linda had in college Deborah Small, and Yareli Arizmendi. Kallas also mentions her recent friends that she has made, like Mel, Diania Caudell, and family members. Mentors ; Family ; Professors ; Role Models ; Deborah Small ; Yareli Arizmendi ; Diania Caudell ; Joanne Tawfilis 0 1620 Friendships, basket making, Valley Arts Festival Kallas speaks about her friendship with Mel Vernon (Luiseño), she mentions how close they are and the impact he has had on her life. Also mentions specific moments in their friendship through art. She also speaks to her passion for basket making and how she struggles but enjoys it. Kallas also speaks to the Valley Arts Festival, which just held its second festival. Friendship ; Bond ; Music ; Artword ; Art ; Basket Making ; Valley Arts Festival 0 1976 Proud accomplishments Kallas recalls winning teacher of the year, which she describes as one of her greatest accomplishments. She also mentions how her artwork is something that she is proud of. To this she talks about her long-term goals in in creating a website to market her curriculum, honoring the native California peoples, and writing books, including a new book in honor of her sister. Teacher of the Year ; Books ; Writing 0 2161 Regrets in life Kallas, asked about her regrets in life, brings up her mistakes and how the mistakes are what make you who you are. She also talks about how positive outlets impacted her life, such as yoga and meditation.&#13 ; &#13 ; Regrets ; Mistakes ; Experiences ; Yoga ; Meditation 0 2310 Final thoughts/final message Kallas has a final message to the viewer of the video, as well as a final heartfelt note about her passed son. Goals ; Interests ; Love 0 moving image Oral history interview of Linda Kallas, December 22, 2022. Interview conducted by Diania L. Caudell. Linda Kallas is a retired middles school art and drama teacher who has collaborated with other local artists and authors on a variety of endeavors, including illustrating "Mel and the Blue Arrow" written by Mel Vernon (Luiseño). Kallas and Vernon also collaborated on a Luiseño/English coloring book and on an arts integrated curriculum taught at Pablo Tac Elementary School in Oceanside. Kallas is also on the committee for the Valley Arts Festival that celebrates Luiseño culture each November at Heritage Park, Oceanside. In her interview, Kallas talks to Diania Caudell about topics such as family, school, higher education, post-college life, and her various art and cultural projects. Diania Caudell: Good morning. My name is Diania Caudell and I’m, today I’m interviewing Linda Kallas. And today’s date is December 22, 2022. I’m with the North County Oral History Initiative. And it’s a class that we’re both been taking. And so, this is my 2nd interview. And wish us luck here! Are you ready, Linda? Here we go! Linda Kallas: I’m ready! DC: Okay. We’re going to be starting really simple and everything on that. That’s what they told us to keep it going so to make sure that you’re going to be really at ease. And you can smile when you want to, or whatever. So, let me know. LK: Yeah. DC: Uh, just when and where were you born? LK: I was born in Norton, New Jersey in 1953. And we lived there ‘til I was three and then we moved to California. After I was hit by a car —I have the dent to prove it right here— (rubs the pointer finger of her left hand on a portion of her forehead) I was in traction for several weeks in the hospital. And then my father had an opportunity to be in California for a new job. So, we moved out here. My left leg was three inches shorter. I remember the limp. (paddles her hands in front of her) I don’t remember the accident. I remember the hospital. But the limp—The leg grew and caught up with the other leg. So— DC: You want to tell me a little bit more about your family? LK: Um, my dad was a drummer by profession. And then after he had three of us, three children, and we moved to California, then my sister was born. And having four kids—and my mother was only in her early twenties—they got married really young. He finally got a real job, working as a plumber for a big—I think it was Hughes Aircraft. And then it was—we had a lot of turmoil because of his affliction. He was an alcoholic. And mom was a stay-at-home mom. And then I had two—she had two more boys. So, there were six kids in the family. And then they stayed married ‘til I think I was seventeen. And then they divorced. And that was chaos too. But anyway. DC: Anyway. Okay. Would you like to speak of what school was like for you as a child? LK: Well, we moved a lot. So, I went to like seven different elementary schools. We moved all the time. And I have fond memories of elementary. That’s kind of my safe place to go to, remembering good things. Like I had a teacher in third grade that read us The Secret Garden and that sparked my love of reading. She would read to us every afternoon. And I just loved hearing that story out loud, and then the library at the schools. The library was a safe zone for me. School was my safe zone. And I think that’s why I furthered my education because it was something that made me feel good. Learning, I loved learning. So, but, so there wasn’t really anything negative at school for me, other than high school and the cliques and the—you know how that is. (Diania chuckles) I stayed away from cliques. I was friends with everyone. I never fit in to one little group. I just always was friends with everyone. So— DC: On the activities when you were a child, I mean, what were you drawn to mostly, other than the reading and the library wizard? LK: Swimming, because we finally moved into a house with a pool. And I swam every day. That was my—I just loved— to this day, I love to swim. Mom always tried to get me to be like a cheerleader. She forced me to do—it was called “Darby Dolls” (makes air quotes with her hands). They were just pom-pom girls. (motions as if waving pom-poms) And I was in a parade and I remember just being miserable. Just, that just was not me. Because I was a tomboy. I wanted to do what the boys did, ride bikes. I wanted to have a paper route. Girls were not allowed then to have paper routes. So, swimming was really one of the things I loved to do. And I drew. I always loved to draw. My father also was a visual artist. And I remember watching him paint murals on the wall. And it just seemed magical to me that he could tace this blank space and all of a sudden there’s a bush there or a tree there. So, I think I learned my love of art through him. And that was part of his recovery when he would sober up. That’s what he would do. He would paint. DC: Now, one of the things though, from high school, you went on to college? What— LK: No. DC: No? LK: No. Not right out of high school. (shakes her head) DC: Okay. LK: No. I married my high school sweetheart. (Diania chuckles) Not married right away. We got together in ’71 —’70 was our first date. And then I graduated in ’71. And then we moved in together and we lived in Crestline, the mountains, for almost a year. But we were so dumb. (Diania laughs) We’re southern California brats, right? We didn’t know anything about living in the snow. So, I remember when we got our first electric bill and gas bill. And I went “You have to pay for that???” I thought it just came with the house. (Diania chuckles) So, um, that was quite the experience. And then we broke up for a year and I lived on my own, which was a really important turning point. I became a medical assistant, and I learned that I could take care of myself. I didn’t need to have another person to take care of me. And then we got back together. And then we decided to get married five years later and start a family. So, we have two sons. And that was it! Two boys. That was enough. (both laugh) DC: So, when did you decide to actually go back to school? LK: Not ‘til after the birth of my first son. You know, a lot of things came natural to me, coming from a big family and being the oldest girl. I had to tace care of the younger siblings most of the time. So, the baby stage, and nursing them, and all that stuff came really natural. But when they became—when Josh became a toddler, I was like “Now what do you do with them?” You know, I’d play with them, and I wanted to learn more about child development. That’s what sparked me to go back to school. So, I got an AA in Early Childhood Education. And then I changed fields and worked in that field for years, through my second son too. And then, even when we moved here from L.A., I was a director of a crisis day care center, Casa de Emparo. So, that AA degree served me really well. I was able to make a living doing it. But then, there’s only—you couldn’t go any further than being a director unless I wanted to become a teacher of it. So, then I started helping out at the elementary schools with my boys. And I really loved that. And so, that’s what sparked me further and to get a teaching credential and then wind up teaching for almost twenty years and got a master’s degree in education, so— And I taught Art and Drama at the middle school level. And that was really, really fun. DC: So, did you go to a local college when you were down here? LK: I went to—I got my AA in L.A. at El Camino College. And then when we moved here, I’d gotten my BA—well, I have two BAs at Cal State San Marcos. And the master’s degree—I call it my drive-through. I shouldn’t say this. My drive-through master’s is through National University. DC: So, you were alone out here, right from Cal State San Marcos? LK: Yep. Mm-hmm. I am. DC: Yeah. Good for you. Okay. So, you’re one of the originals that were here on the campus. LK: Yes. DC: It was pretty small. Was it small? LK: Before the campus, they were in the Jerome's Shopping Center. That’s where I took my first classes. And I got the teaching credential through Cal State San Marcos as well. It took me a really, really long time because I did everything part-time. I still worked, had the kids, and then did schooling part-time. So, I was 44 before I ever stepped foot in my own classroom. DC: And then after that, you did it for how many years? LK: Almost 18. I was at Jefferson Middle School for almost 18 years. DC: And Jefferson is located where? LK: It’s Oceanside Unified School District. It’s in the older part of Oceanside . DC: And so, up to today you’re still with education in some forms. LK: Yes. I started volunteering at the library, the Oceanside Public Library at the Literacy Center. And I really loved doing that. And then I went to the Mission branch library and got with Jenna Lease. And we created the Art for Older Adult program. And that’s at the senior center in El Corazon. And next year, we’ll be at both senior centers. I also write curriculum which, Mel (Vernon), my interviewee’s brother (Diania chuckles), he wrote a book called Mel and the Blue Arrow and asked me to illustrate it. So, I did. And so, we’ve been selling that. And then we approached Pablo Tac Elementary School. They recently changed the name to that. And he—I proposed this curriculum based on Mel and the Blue Arrow. And then, with Diania, I put together a coloring book. Diania helped me with the translation. It’s in Luiseño and English. And that’s been very successful. So, the students will get Mel and the Blue Arrow and the coloring book. So, we start teaching there in February. DC: Twenty? LK: 2023. DC: 2023. Okay, when—for me, you know, and in it, being able to interview you, I mean it’s an honor to be with you and learn from you. But some of the questions on here, you know, you’ve been in this region here in Southern California, not just L.A., but down here in San Diego County for how long? LK: Since 1989. DC: So, 1989. So, you’ve seen changes that have affected where you’re living at or in the area. Are any of them for you positive, that you’ve enjoyed watching the change? Or is it some things that are coming through that are—feel like the region is getting too crowded? Or how do you feel about it? LK: It’s so different than when we moved down. Part of the attraction to this, to Oceanside was we lived in a condominium that overlooked the Mission. But that was all fields and there was farmland. And you would walk across the street and buy fresh pumpkins. There was a farm stand. We could walk to the river and float on the river. We can’t do any of that anymore. There’s buildings, buildings. The 76, we moved here before the 76 was completed. And they kept saying “Oh, they’ll never build it. It’s been on the books for years.” Well, they built it. And it was literally—you could throw a stone from our condo. The noise level was unbearable. That’s what prompted us to move to, now we live in a senior community, which is very quiet (Diania laughs) which we really like. And the streets are really wide. (both laugh) The neighbors are really nice. And so, we kind of found our niche there. DC: So, do you have favorite places in the community there in Oceanside or around the surrounding areas? LK: Well, my husband’s a surfer so we love the beach. We go to the harbor quite often to visit the bench of our youngest son. Did you want me to talk about that? DC: It’s up to you. LK: Our youngest son, twelve years ago, was killed in a car accident. And so, we placed a bench at the harbor, right across from the boat launch, in his memory. So, we go there quite often and sit on the bench and talk to Jake. I love a lot of the area there. I love Heritage Park. I love Ivy Ranch Parks. We love parks. Hohomi Park. All the parks we frequent quite often. I enjoy going to the Mission just because of the grounds more than anything. I feel like I’m walking in history when I go there. Having learned what I’ve learned about the Luiseños, it’s a way of honoring the memory of the Luiseños there on that land. It’s sacred land but not sacred because the mission is there. It’s sacred land because there was a village there. And I’ve learned a lot and learned to appreciate history in that way. DC: Well, one of the things that I think I’ve heard you talk about that’s unique is—okay, talk about when you go to the bakery, San Luis Rey Bakery. What was happening there when you first was going through there. LK: Oh. The bakery. (Diania laughs) After Jake died in 2010, the anguish was unbelievable. I’ve never experienced anything like that before or since. And I’ve been through a lot being raised the way I was raised. But that was just—that was like a part of my soul was taken and my identity. All of a sudden, I was searching online all the time for things to get my head on, out of the place it was in, and all of a sudden, this announcement popped up of a flute circle at the San Luis Rey Bakery. And I went (opens her mouth wide as if in awe) “Jim, we’re going to go to that.” (Diania chuckles) So, we went. It was about, not maybe a year later, I think. And Mel is the one that started that. And so, we started going faithfully every month. And little by little just the healing of that sound and the camaraderie of the people, and the friend—They were so friendly. Everybody was just so warm and friendly, and we just kind of felt like we fit there. And so, we went until— It wasn’t Covid hit, really. But through that, I became friends with Mel. That’s where we started talking about the book. And I became friends with Diania and other people, Marge and Rob, and the people that frequent the flute circle. And it just was—had a really, really positive influence on me. DC: Did you try to play the flute? LK: I have a flute and I do have one little tune I keep working on. DC: You should have brought it! (Linda laughs) We could have played it. Now, I’m going to get you to play the flute. LK: It’s not for public consumption. (both laugh) I probably wouldn’t be able to hit one note. (motions with her hands as if pressing on a flute) DC: Yeah. With the, you know, living there in the valley and seeing the different changes. You know, like you just talked about, and the flute circle is not there anymore. It’s not that they don’t want it. It’s just that the capacity and the people have gone on to other things. LK: Mm-hmm. (nods her head) DC: There is a unique area right next door also that you’re involved in. You want to talk about that a little bit? LK: Are you talking about the Muramid Museum? DC: Yes. Yes. LK: With Joanne Tawfilis? Um, yes. Joanne is a muralist. And she does murals for any occasion. But she usually honors, I guess, tragic events. So, if some kind of tragedy happens, she paints a mural. And then, she sends it to that place. The most recent was Uvalde in Texas when that crazy person shot all those children. But I help her with murals. She does other unique things as well. But murals seem to be her niche in life. And she’s also in the UNESCO Peace Center there. And one of these days we’ll have a grand opening, when the landlord signs off on it (motions as if signing something with her right hand) And she does different events there, like her partner is a drummer, so they do African drumming every Saturday. And she’ll have events there to honor things that are going on, like she just did her birthday event. That was quite unique. DC: I know that other things that you work with the community, you know, not just like the Muramid, but I’d like you to stress your art, involvement really with the art. It’s unique, you know, I think. So, you’ve shared other things that I wasn’t aware of, you know. And I think that’s unique for us to learn. But can you specify what you do there at the centers there in Oceanside with the— LK: Are you thinking of Studio Ace? DC: No, no. The one down in Oceanside by the library? What’s that center? LK: Oh, the Literacy Center. DC: Yes! Yes. LK: The Literacy Center, I work with developmentally disabled adults. We started a Read-and-Draw Program. So, I did a whole year of character education with them. So, I would bring in posters where they were learning art literacy, visual literacy as well. But each poster had to do with a character trait, for example, like compassion, or caring, or integrity. So, they got a different character trait that they learned. And then we would involve poetry. So, we would write poems. They would do a little drawing lesson and learn to talk about art. And they learned a lot. And so, we’re going to continue that next year. We’re changing the name to, which I really like, “Language Artist.” So, they’ll get—and it’s going to be based on the LeBrons art. He’s an abstract expressionist artist. And so, we’ll look at his art and then I’ll teach them a lesson. And then, they’ll write something. So, it’s all about literacy. And then, also, I’ve been involved with Studio Ace since its inception. I’ve been Julia’s advisor, consultant, whatever you want to call it. I set up programs for her at Laurel Elementary. And before Pablo Tac was Pablo Tac, it was San Luis Rey Elementary. So, two schools I wrote curriculum for, trained two teachers and then they took over. But, after that, I just would kind of consult with her, and we created some classes together for the library. And then I transferred from working with her to working with the library directly. DC: So, there’s going to be some changes in your life soon. But how has your life’s path evolved and changed over the years? LK: I think since I’ve retired, when you teach art or drama for that matter, the last thing you want to do when you go home is more of it because you’re so involved with it all day, seven and a half hours a day. So, that part of my life has really increased as far as my drawing, and doing art on my own, just for myself. But now, I want to tace that venture a little further and I’m going to—well, I’ve opened my own business. And so, I’m still going to be offering all the same things I offer right now—workshops, art lessons, curriculum, whatever people need, healing arts. I have a whole repertoire of stuff that I can offer. But it will be under the title of “Floating Hearts Connections.” And even that has meaning to it. Floating hearts is actually an aquatic plant, and the leaves are shaped like a heart and then this little yellow flower comes up. And it has five petals. And that has meaning to me because I told you before, I love to swim. Well, when I’m done swimming, my favorite thing to do is to float. And so, with that in mind, I was looking for names and talked with my husband, talked with you, talked with Mel. And they said—all of you said I have to include something heart felt because that’s what I do. I collaborate with people and provide healing through the arts. And so, when I found that, I went “Oh my gosh! Heart, floating, arts” and then the connections that I make. And floating is an acronym also for the love of hearts in teaching. So, it all just kind of fits it. And so, I have a little logo that I’m working on, and I have the business license. And I’ve got the insurance. I’m a vendor with the city of Oceanside now. So, eventually I’ll do a website and have like business cards. I’ll be all official. (Diania chuckles) So, I can go anywhere and do it. I don’t have to just stay in Oceanside. DC: Are you going to, at some point, be part of that art—is it the art walk, or whatever it is there in Oceanside with a booth or anything showing— LK: Oh. (sighs) DC: —what you’re going to be doing? LK: I hadn’t thought about doing that. DC: Yeah. LK: Maybe. I don’t know. It’s on my favorite— DC: Floating hearts. I can see it already, you know. I picture it, you know, on your canopy and the whole thing. LK: Well, Diania, to tell you the truth, I hadn’t considered it. (Diania laughs) But I do reach out to the organizations. Like I did a mural for Ivy Ranch Horse Park. And that was successful. And then Preserve Calavera, I did one. So, I do reach out to other organizations. But I hadn’t thought about doing it monthly at Art Walk. But I will consider it. DC: And once you get your logo going. LK: Yeah. Yeah. A lot of the stuff I do is volunteer. DC: Oh, yes. Yes. LK: So, that I think you have to pay. I’m not sure. But I can find out. I may have to pay for a table to do that. But I don’t know. DC: (chuckles) We’ve got some more things in there. LK: (coughs) Excuse me. DC: Some of these questions that I’m reading for this class and things, you know, I can talk more, and it depends on how personal you want to, you know, get into there. LK: Mm-hmm. DC: Like is there any mentors that you had through your life that have gotten you, you know, from one stage to another? You know, you can go back on— I look at it, you can go back on your life and, you know, from your childhood and, you know, the turmoil at one point. And you must have had some type of mentor. You did mention a teacher, you know, at that point. LK: Mm-hmm. DC: And then, almost everyone had some type in their stage that they don’t realize. There’s that mentor or that one person that it made a difference, either by saying something or doing something. Is there any mentor that you feel has helped you throughout your life? LK: That encouraged— DC: That encouraged you, that have gotten you to where you’re at today, and you want to speak about them or just mention them, you know, there, and how they helped you at each different phase in your life. LK: Well, dad was probably my first inspiration. Like I said, it was magical to watch him paint. Mom discouraged it. She didn’t—I guess she was worried that I was going to tace a path of no return or something. But she always wanted me to become a professional person. And it was interesting. We had a conversation on the phone one time. She said, “I always thought you’d be this professional businesswoman.” And I started laughing. And she’s all, “What’s so funny?” I said, “I am a professional, mom. I’m a teacher.” She goes, “Oh, not that kind of profession.” Like it was—she kind of thought of it as babysitting, I guess, in her own mind. She never looked at teaching as a profession. So, I think that got my dander up even more as far as “Well, I’ll show you.” But then, in college, I had many professors. Deborah Small was one of them, Yareli Arizmendi, many professors that saw talent and encouraged it in me, gave me more confidence, especially with theater. Yareli is a professional actress, and she was the professor there at Cal State San Marcos for a while. Her classes were fantastic, and I had a starring role in one of the plays we performed around the city. But Deborah Small, she kind of ventured off into computer art, which I found was not my niche. I preferred drawing. I’m a drawer. I don’t consider myself a painter. I draw everything. I can paint, and I can use color. But there’s something about a pencil and paper I love. So, there were colleagues , principals that I worked with that saw in me things that I didn’t know I had. But, most recently, it’s been people like you, Diania, and Mel in particular, Joanne, my husband, my son. My grandkids, Ty and Katie, are very important influencers in my life. And they’re like my biggest fans, so a lot of family. But a lot of—I think the friends I have now are the closest friends that, compared to past friends when I was younger, it’s different making friends at this age. It’s a much deeper level or something. It’s not superficial at all. So, I thank all of you for that. But I think the one who has pushed me the hardest has been your brother. DC: (laughs. Linda nods her head.) Well, he’s, to me—I’m just going to let you know—this was the interview going back and forth, and we’re talking here—is that he sees something in you, and he connect. And I think it’s the—you both are talented artists. He’s in the music field. LK: Mm-hmm. DC: And you show at your artwork, you know. You can express it through art. He expresses himself through music. LK: Yes. DC: And I think the two of you make a good compare because you bounce off each other, like brother and sister. It’s, you know, on that. LK: Mm-hmm. DC: It’s not like, you know, husband and wife. It’s more like a brother and sister type of thing. LK: Yeah. Yeah. DC: And you’re, you know—it’s good. And you can speak freely to each other, and it’s good. I think I’ve seen the growth in both of you on that. There’s other things that you have joined us with, you know, but you don’t mention it. You want to say another type of artwork that you try to get into (laughs). LK: Yeah, absolutely. But that’s only through you trusting me and seeing something in me that I didn’t know there either. Like basketry has been phenomenal. I just—I love it! And I love the process. I love watching the people do it. I enjoy helping you, and just the joy it brings people to put together a basket. You don’t think about that as being something people will be drawn to. But they are. And they’re just kind of one with their basket as they’re creating it, and the joy that is coming from them and the healing. Because like I tell my students, when you’re doing art, any kind of art, it’s just you and that piece. Whatever it is you’re working on, your mind is still going, and the problems are still there. But it takes a back seat because you are so focused on what you’re creating. And that’s where the healing begins, is—And basketry is like that. Something about going over, under, over, under (laughs) and getting it right, getting the tension right. It’s so important. It’s just really—The other thing that we’re involved in is the Valley Arts Festival which is—Julia started—well, she got a grant. And when she got the grant, she wanted to know what we should focus on. And her and I had talked about different cultures for many years. We wanted to do these things. And so, I mentioned the Luiseños because I’ve become close with you and Mel. And so, I introduced Mel to her and you to her, I think. And that’s where it went. We just started meeting and planning the Valley Arts Festival which is—We just did our second one, and it was a huge success. And so, hopefully, that’s going to continue every year whether she gets that grant or not. We need to continue it because we’re educating the community about just acknowledging the fact that the Luiseños were here ten or twelve thousand years before the encroachment of the white people. (both laugh) DC: It should be that way. But when are you going to go? I knew you’d say something about the basketry, you know. But that’s not the Luiseño. That’s not our traditional. That’s more the Cherokee style. What do you feel about learning when you have to sit down and you’re weaving with us, with traditional? LK: That is a challenge because the materials are so—You’re very precise about what materials are used for what part. And it took me a long time to learn even the names, the juncus, the—wait a minute. I’ll get it in a minute. DC: (whispers something) Yucca. LK: Yucca! (both laugh) That is the one I always forget! Always. But what you use for what part of the basket. And the starting is difficult, but I find the weaving, getting it precise and even and even the width of it. Like I have to take it out because the one I started is—I went too thick too soon. But the beauty of it and using the natural materials, there’s something about manipulating that natural material. But what I focus on when I’m working with you, I think this is what they did. They had time to do this, like and it was important because they used—They were functional art. They used the baskets for everyday things. And our culture, we just go and buy what we need. We didn’t have to worry about sitting and making something that could hold berries or hold whatever it was you were going to gather. It’s fascinating to me to be able to learn to do that. Because you can buy a kit and do a little basket online, you know, buy a kit online and do a basket. But to do it from the natural materials—Because you have permission to go and gather that material, the real thing, authentic. I guess that’s what it is. It’s the authenticity of it. That’s what’s so wonderful about it. DC: On some of the bigger picture here, what do you think some of your greatest accomplishments are, you know, up to this point in your life? What do you feel? LK: Uh, it’s hard. You know me, Diania. I’m not (unintelligible word). DC: I doubt, I mean, you know—when you think about your greatest accomplishments, you lost one. LK: Well, my two sons, absolutely. My two grandchildren. I have two step grandsons now too . My son is remarried. I’m really proud of all of them. They’ve come so far. But in my working world, I think some of my greatest accomplishments were getting Teacher of the Year three times and being runner up for county Teacher of the Year. I came in second or something like that. That was very—I was really honored by that. And so, I’ve gotten a lot of awards for teaching. And so, I’m proud of that. What I’m learning to become proud of is my own artwork, believe it or not. I’m not one to brag or toot my own horn but I am progressing, and I am getting much more confident about creating my own art. DC: But do you have any plans still for your life, you know, in the future? I mean, you’ve gotten your business . Now you’re doing this. Do you see the plans, how it’s going to go into the future? I mean, how’s it going to broaden for you in helping you within in your, you know, I’d call it your second career, your third career. How do you feel about that in your life? LK: What are my hopes for that? What do I hope to achieve? DC: Mm-hmm. LK: Long range goal, I would love to create a website and be able to market things that I create like the curriculum. I would love to market the Mel and the Blue Arrow curriculum because I think it’s really good and solid. And I would love for teachers throughout the county to be able to use it, particularly in North County where the Luiseños—this is the traditional land—because that will further the education of the people that live here, of the people that were here prior to us. And learning how they lived and honoring them as a people instead of somebody that we just kind of pushed out of the way is what I feel like we did with the indigenous people. And then, possibly, I’m writing another book. It’s called The Adventure of Big Pig. It’s about a guinea pig and that’s in honor of my sister who is suffering from a fatal illness. And I hope to get that done before—And even if I have to self-publish that as well, I will, just so she can have that. And I’m really close with her. She lives in Colorado. So, this is a difficult time. But that’s in honor of her. So, things like that. I hope to further writing. I write an article a month for Indian Voices, thanks to your brother Mel. (Diania chuckles) And that’s been challenging but also uniquely fun. It’s fun on a different level. DC: What do you think—Not to wrap it up or anything but is there any regrets within your life or you could have changed something differently at any point, you know, in your life? I, you know, I don’t like asking that question, personally, because I don’t think people should have regrets. But some people can look at life differently, you know. And it’s hindsight, but you can’t change anything. But is there anything that you would probably feel that could have been better or you could have did something differently? LK: I don’t look at it as regrets. I look at the past mistakes that I made. I would have made—There are different things. I would have made different choices. But what I’ve learned, by the age of 69, is all of those mistakes and all of the experiences you go through is what brings you to where you are right now. And had you not gone through those trials and tribulations and the mistakes, you would be different. I would be different. So, I have a different philosophy about it now. I just think everything we go through in life is going to take us to a different place and change us in a way that we need to change. And I also have learned through yoga and meditation to be grateful for even the bad things because it’s an opportunity to learn and it’s an opportunity for growth. And that’s kind of how I view things, and I wake up feeling grateful and I go to sleep feeling grateful. And I think that’s a gift we give ourselves because when you’re grateful, you can go out in the world and share that gift with others. And so, I try to practice that daily. So, yes, mistakes, but we all make them. We’re only human. (Diania chuckles) What do you expect from us? (Both laugh) DC: Is there anything that you want to let the people know that, you know, when they do view this recording and you’re going to be put in an archive. And if a student comes by or another person comes by and wants to know who Linda Kallas was and what she had done, is there anything you want to share with that person or group in this interview right now. You did do a little bit now, but is there anything more you want to say to kind of wrap it up to where you feel why this was important to do? LK: Well, I think one thing would be never, never give up. Never quit on a dream or an aspiration. You’re never too old to try something new. Never. Unless you physically cannot do it, physically. But, you know, to always keep learning in any capacity you can. Pursue interests. Pursue what interests you because there’s so much out there to gain knowledge on. But never give up. Never quit. You can’t quit. I sure wanted to when my son died. But I didn’t and I’m glad I didn’t. And everything I do now is in honor of him and the love for him and the love we shared as mother/son because that does not die. The physical person goes away. But the love you share with another person never dies. DC: Well, thank you, Linda. I really enjoyed doing this and I enjoyed my friendship and everything. I hope it’s going to continue on. And so, we both have grown together and shared some things that I know you didn’t share with, you know. We’ve got De Loos. We’ve got different places I’ve taken you, regarding into the Indian world, or you want to say that on there. But I’m going to wrap it up and say “No $uun Looviq.” LK: No $uun Looviq. DC: No $uun Looviq. LK: Thank you so much, Diania. https://rightsstatements.org/page/InC/1.0/?language=en video Property rights reside with the university. Copyrights are retained by the creators of the records and their heirs.&#13 ; &#13 ; This resource is licensed for noncommercial educational use using CC NC-BY 4.0. 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The researcher agrees not to record, reproduce, or disclose any Social Security number or other information of a highly personal nature that may be found. 0 https://archivesoralhistories.csusm.edu/ohms-viewer/render.php?cachefile=KallasLinda_CaudellDiania_2022-12-22_access.xml KallasLinda_CaudellDiania_2022-12-22_access.xml https://archivesearch.csusm.edu/repositories/3/resources/19 Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Title A name given to the resource Kallas, Linda. Interview December 22, 2022. Description An account of the resource Oral history interview of Linda Kallas, December 22, 2022. Interview conducted by Diania L. Caudell. Linda Kallas is a retired middle school art and drama teacher who has collaborated with other local artists and authors on a variety of endeavors, including illustrating "Mel and the Blue Arrow" written by Mel Vernon (Luiseño). Kallas and Vernon also collaborated on a Luiseño/English coloring book and on an arts integrated curriculum taught at Pablo Tac Elementary School in Oceanside. Kallas is also on the committee for the Valley Arts Festival that celebrates Luiseño culture each November at Heritage Park, Oceanside. In her interview, Kallas talks to Diania Caudell about topics such as family, school, higher education, post-college life, and her various art and cultural projects. Identifier An unambiguous reference to the resource within a given context SC027-051 Subject The topic of the resource Arts education Basket making California State University San Marcos Death and remembrance Education -- Native Americans Illustration of books Luiseño Indians Pablo Tac Elementary School (Oceanside, Calif.) Valley Arts Festival (Oceanside, Calif.) Women artists Date A point or period of time associated with an event in the lifecycle of the resource 2022-12-22 Format The file format, physical medium, or dimensions of the resource video Creator An entity primarily responsible for making the resource Linda Kallas Contributor An entity responsible for making contributions to the resource Diania Caudell Coverage The spatial or temporal topic of the resource, the spatial applicability of the resource, or the jurisdiction under which the resource is relevant Oceanside (Calif.) Publisher An entity responsible for making the resource available California State University San Marcos University Library Language A language of the resource English Rights Information about rights held in and over the resource <a href="https://rightsstatements.org/page/InC/1.0/?language=en" target="_blank" rel="noopener">In copyright</a> Rights Holder A person or organization owning or managing rights over the resource. Linda Kallas Art and artists Community history North County Oral History Initiative Women's experience https://archivesoralhistories.csusm.edu/files/original/68cc93b349d572359c4680f7c6576237.pdf 742db1a15707b29f357b16addcd6bf62 PDF Text Text ROBERTA ESTRADA TRANCRIPT, INTERVIEW 2022-11-03 Suzy Karasik: Good afternoon. Today is November 3rd, 2022. My name is Suzy Karasik and I am interviewing Roberta Estrada as part of the North County Oral History Initiative. Roberta Estrada, thank you for joining me today. Roberta Estrada: My pleasure. Karasik: Great. So, I think probably the best part–the best place to start is a little bit of background—where you were born—and let’s talk about what was your childhood, like when you went to school, and how you identified yourself. So, I’ll give you plenty of time to go over that. Estrada: Well, I was born in–at Camp Pendleton at the old Marine Corps Hospital in 1945, and I’m the oldest of three children. My parents met at Camp Pendleton because my dad is from the Midwest, and we’re a very tight-knit family, and did a lot of things together. My mother i–wa– well, she’s passed away, but my mother was French and Native American from San Luis Rey area, and I am actually a—let me think now, what—third, fourth-born native of the area. So, I went to school very, very short period of time in Oceanside where we lived at the time when I started kindergarten. And my dad says, “No, that’s too close to Camp Pendleton. I’m out of the Marine Corps now. So, we’re going to move.” So we moved to Vista (chuckles), long ways away. So, I only attended there for two months. At the time there was no busing for kindergarten children in Vista, so I didn’t go to school until I went into first grade. Went for two years in Vista and my dad says, “Met a couple and they said ‘Oh no, you have to put your child in school in San Marcos because the schools are smaller and we liked them.’” So, he says, “Okay, we’ll shift you over there.” So, I came to San Marcos in the third grade, and was there until I finished eighth grade, first graduating class out of what was then Alvin Dunn School, and then—now it’s changed to La Mirada Academy. Then I went to—we didn’t have high school in San Marcos. So, the kids that–the children that went to school in San Marcos and finished eighth grade were split up between Escondido and a few of us went in to Vista, because we were on the border of Vista and San Marcos. And, it was a much bigger school than San Marcos was when it was built, and so my dad says, “We’ll get you in there.” Okay. So, my junior year of high school, I switched back to San Marcos schools with all of the people that–children–all the friends that I had and been raised with through school, and I finished high school the year that San Marcos became a city in 1963. Karasik: Very interesting. Estrada: Yes, and it’s been— Karasik: And how was your experience there, like, when you said you were happy to go back to the school that you’d been with your friends in grade school? And were there other Native American children there? And let’s talk a little bit about also your Mexican last name and how you felt that might have been an advantage. Estrada: Well, at that time, my last name was not Estrada. At that time, my last name was Guy, very Anglo. So, in school, while I was in school in Vista, there were more of the local Hispanic Transcribed by Melissa Martin 1 2023-04-06 �ROBERTA ESTRADA TRANCRIPT, INTERVIEW 2022-11-03 children, and I don’t think I even associated with Native American children being—or picked out children as being—Native American at that time. All the way through school. I don’t believe I ever did. And I don’t think that that even happened until after I finished high school and I did go to college and majored in Spanish, and with a general education for elementary studies. But, I don’t ever remember connecting to the Native Americans at that time. My husband, his family— well, his fam–his immediate family was from Anaheim, but his father was from Pala. So, he was the Native. But he had the Native American in him. And the only reason that he got the Native American—the last name of Estrada was because that–his grandfather worked for people whose name was Estrada, and if they went to get any kind of bank accounts or do anything in town, they had to have a last name. They couldn’t just go by their Native American names. So, they took the last name of what we call the dueños, and those are the people that had the–the owners of the ranches and that’s where the Estrada name came from. But, um, my husband was the first one to get in—no, actually my mother, because her mother was Native American, and her father was also Native American. And s–their–my grandfather is from one of the prominent families in Oceanside, the Foussat family. And he is one of three brothers. So, he had a truck farm and we all learned how to help out on the truck farm. And that’s when I met a lot of the other Natives, I guess you would say, or—well, actually there weren’t a lot of Natives. There were more Hispanics than there were Natives that, uh, were in that area. Karasik: And back in that time, those years, did they k–refer to people as Natives or as Indians. Estrada: As Indians and if you talked to my father-in-law who was half-blood, he said that they could not claim being Indian or Native American and–or they would be put on—just like on the opposite side of the room at the end of the line or whatever. They had to claim–they ha–the Hispanic background, the Mexican background, in order to be eligible for a lot of things. And— Karasik: So, this was talked about at home, and you were prepared to know how to best present yourself when you were in school or those situations. Estrada: I would say not until I probably was late high school. Karasik: Mm-hmm. But it was talked about at home. Estrada: A little bit. Well, be–the first thing that happened was that my father didn’t speak any— well, my mother spoke Spanish and that–because that was–they didn’t use a lot of the Native language at the time, and my father didn’t. So, it was, “Speak to the children in English. They need to learn in English.” And they were married in the Catholic church, but my father had to— and in San Luis Rey Mission, in fact—but my father had to sign papers to say that my mother was to be allowed to raise the children as she was raised. So, because he was from the Midwest, and— Karasik: She would be allowed— Estrada: She would be allowed— (nodding) Karasik: —to raise the children. Transcribed by Melissa Martin 2 2023-04-06 �ROBERTA ESTRADA TRANCRIPT, INTERVIEW 2022-11-03 Estrada: Yes. She would be. Karasik: And this was the San Luis Rey Mission— Estrada: Yes. Karasik: —Band. Estrada: They were—well, yes. They were married in–at the San Luis Rey Mission in 1944, and that’s when–shortly after I was–I was probably about late high school when I–when my mother was getting more involved with the Native American group. She was more into helping others than–than trying to–to say “You’re–you’re Native American, Roberta. You need to think about this. You need to do this. You need to do that.” She never really pointed that out to us. I have a younger sister and a younger brother, and the three of us have become pretty involved with the tribe now, of which I am part of the Tribal Council. My husband was part of the Tribal Council first, but when he could not do it any longer, then I was helping him by sitting by his side to start with. And then–and then I became part of the Tribal Council itself, aft–no, before he passed away. Karasik: I’m curious there. It sounds like, because you became part of the Tribal Council, and you are now, are women more respected and it’s a matriarchal kind of a society? And how did that feel for you, looking at other cultures where women weren’t perhaps quite as— Estrada: Yes. There is more, um,—When you—If you look at our Tribal Council, I think it is a majority of women. I never even thought about it that way. But yes. And the other thing is that I would say that there were times when I would say, “Why don’t they let her speak. Why don’t– Why does he have to talk for her?” You know, when I would meet other families. And I, when I came—I went away to college, came back, and taught school here in San Marcos. And, um, the first class I taught was a kindergarten class and they were hiring–I was hired as a bilingual teacher, because I did have a Spanish major. And I can remember parents bringing their children in and not being allowed. The–the mother usually was not allowed to speak for the–for–for them. Or she would speak for the child, but if I asked a question, the mother would always turn and look to see if it was okay to answer or not. Karasik: And what year was this? Estrada: 1976. When I changed my name. Well, actually I came back in ’70—let’s see, ’68. Karasik: Right. Estrada: I came back in ’68. I–What I had intended in–When I went to college, I went to college at a–what was called a county Normal School in the state of Wisconsin, because that was where my dad was from. I moved there. I lived with family so that I didn’t have to pay the extra in– tuition for anything. And when I came—and that was an experience in itself, because the— I mean, my first teaching classes, my student teaching classes, were in one-room schools where they had everybody. The first room was just kindergarten through fourth grade, and the teacher I was teaching under was actually the principal of the school too. The second session was Transcribed by Melissa Martin 3 2023-04-06 �ROBERTA ESTRADA TRANCRIPT, INTERVIEW 2022-11-03 (chuckles) an eighth grade and that was even more interesting because that eighth grade had these kids that were much bigger than I was at the time. And, I mean, ‘cuz it was only two years after I had finished high school. And, uh, then when I–I said, “You know. I like Wisconsin. I like the changes in the weather and the foliage and all of that. It was just really nice. But I’m a California girl.” I came back. I went to school when they were first building Cal State San Bernardino. And I finished off my—Well, first when I came back, I had to get the basics from Palomar because we skipped right to the last two years of school. And now I had to go back and get my beginning language, my beginning math, my beginning sciences that the colleges require. Then I went to—When I finished at Palomar, I went to Cal State San Bernardino for two years and got my Life Credential for teaching, which is a no more existing thing now, anyhow. I don’t have to go back to take classes in order to teach. I could—I’ve been retired for thirteen plus years now. But I could go in and apply and still be eligible to get a job now if I wanted to, which I don’t because I’m too involved with too many other things. Karasik: Great. Um, yeah, I’m aware of that. They do not offer the Lifetime anymore. So, what was it like when you said, “I’m a California girl, and I want to come back.” It sounds like a lot of things had changed within you as well. And I thought it was really interesting the way that you noticed how the women didn’t feel as comfortable–comfortable to speak. But what kind of changes did you see when you came back to the area, and—not even so much what did you see, but how did it feel for you? Obviously, you were thrilled to be back. But what–what did you kind of notice then and how did that shape the way that you carried on with your life? Estrada: Well, I think that I noticed at that time, probably into my maybe second or third year here, that the parents, the mothers were becoming more involved in what was going on. And they were more interested in how to help their children at the time. And that was a–a plus. I had a lot of connections to people that I could call on in the city also that helped out. I mean, yes, we had– I had friends that would bring their sheep in to show what happened to the sheep when they sheared it. And one of the boys that graduated from high school with me ended up to be the fire captain and I would call them and they would come out and do demonstrations during the–that. So, it just–and parents just really wanted to be a part of what was going on. And I think the moms became more involved because dads had to be working. Karasik: Right. And so was that part of the curriculum or was it–were you more free then to say “Hey, I think it would be a good idea for these children to see these kinds of living situations.” Estrada: It was integrated into the curriculum. Yes. I’m going to say it that way. Because I could make a lesson—and I’m not bragging—but I could make a lesson out of, you know, a Hershey’s candy bar and teaching fractions. But it was something that you just made the children feel like they were part of your school community then. Other than that, they didn’t, you know—you go to school, you sit at a desk, you see, you pay attention to what the te—You’re here to learn is what they were taught. And I have to admit that was one of the things that the parents really instilled in them. But we would integrate a lot of the— Karasik: Life skills. Estrada: —skills. Life skills. And we— Transcribed by Melissa Martin 4 2023-04-06 �ROBERTA ESTRADA TRANCRIPT, INTERVIEW 2022-11-03 Karasik: Yes. Estrada: We made ice cream, so they’d learn how to measure. And we would—we celebrated all the cultures. You couldn’t celebrate Christmas as Christmas. This was an interesting one. So I incorporated all the different countries that I could think of and incorporated it into finding out about different cultures and their traditions at that time. So that was how I helped. Karasik: And there wasn’t a problem with that? Estrada: Not as long as I did that. I was— Karasik: That you knew of. Estrada: There were—I was observed just like every other teacher had to be observed. I was observed a lot, and everything—I never had any problems with—and we had to turn in lesson plans on it. You know, it was just like “you want me to tell you exactly what I’m going to be doing in every single minute?” “Yes, we do.” “Okay. So, I’ll write down general ones and you can come in and look any time you want.” (laughs) Karasik: Right. Well, it sounds like, uh, it was definitely an–a–a–a plus or an advantage for you to have been from the area, having gone to another area to kind of gain that knowledge including your school. But that experience. And so would you say that it was definitely a benefit for you to feel like more imbedded in the community and you had all those— Estrada: Oh, yes. Karasik: —connections and that made your life a lot more. Estrada: And because I taught for thirty-two years, I actually ended up teaching children of classmates that I had in school. Because a lot a—at that time they weren’t moving out of California. I mean, they weren’t moving out of San Marcos (laughs) as far as that goes. A lot of people stayed. Karasik: And people weren’t moving in as much, as well, as they are now. Estrada: We did–yeah. The–in my later years in teaching, then we had the–the children from Vietnam, the chil—you know, that–the immigrants from there. So— Karasik: Mm-hmm. Estrada: During that Vietnam time. Karasik: And I would assume that you integrate that—integrated them into the class. Or how did you handle some of that? Estrada: (laughs) You’re going to laugh, but I would speak Spanish to them. And I forget–I forget that wasn’t their second lan–their first language. And I would—but I—uh, there’s just one little– one little Vietnamese girl that sticks out in my mind so vividly is because she did not speak English when she started. So, we ran the—well, we were already using an ESL program because of going in to—well, having mostly Spanish children in the classroom at the time. And then, um, she made such a tremendous advance. By the time she graduated from high school, she was Valedictorian. Transcribed by Melissa Martin 5 2023-04-06 �ROBERTA ESTRADA TRANCRIPT, INTERVIEW 2022-11-03 Karasik: Oh, isn’t that great! Estrada: Yeah. So, in her–in her twelve years, you know, she was, um–she just moved right up the ladder. But it didn’t hurt her at all that we were speaking to her in Spanish. She picked up some! (laughs) Karasik: At a young age, yes. Estrada: Uh-huh. Karasik: It’s a lot easier. Well, I’d kind of like to move on to—I mean there’s—we could talk about how your work has changed since then. But I do happen to know that you’re a–a basket weaver. I don’t know if it’s a—if there’s certain levels or if you’re a professional. Estrada: I’m a beginner! Karasik: Oh, you are? But you’re very involved with the community and so maybe you could tell us, then. You were probably noticing changes, because certainly after the war and then after the Vietnam War, you know, society was changing considerably. Estrada: Oh, yes! Karasik: But when did you—like with the basket weaving and some of that, has that just been later in your retirement years or was it in—and you were raising children? Estrada: I have two sons, yes. I have two sons that are—I don’t even know—they’re 43 and 40, I think, right now. Forty—no, they’re 41 and 44. One’s going to be 44 next week. And I have to say that I didn’t really become involved in–as much with the tribe until after I retired. So, it’s been in the last thirteen plus years, only because I didn’t feel like I had enough time. I–I know you were a teacher also. But I–And I know that that just took up so much of my time, and my husband used to tell me, “Aren’t you done—Aren’t you off your job clock yet?” Or something like that would always be the remark. Now, he passed away three years ago, and I think that’s when I’ve really become more involved in the basket weaving, only because I felt like I needed to have something more that occupied me than sitting and thinking about what was going on. But, my cousin Diania Caudell says, “Come with me. You’re not working today. Come with me. I’m going to do a presentation at a school,” or “Come and help me.” That’s how it started. And, when we teach in the schools, we do a different style of basket only because it’s a little bit easier and we don’t use traditional plants at that time, because you don’t know if they’ve had any insecticide in them. You don’t know if they—you know, how safe or they’re going to have a reaction. And that’s the last thing you want if you go into a cla–into a group of 50 kids and have to do a–a–a basket and have somebody breaking out with a rash all over them. But so we went to cane products and we do a basic weave, and we make the starts for them. So, that’s what I’ve been doing now. Because we’re doing it in another couple of weeks. We have a couple of groups going on. And then, they just finish the basket. And that has been going with kids from, oh, Montessori aged schools—I mean, Montessori–for preschools all the way through to like eighth grade, and then some—Well, we’ve done it with the Cal State San Marcos and San Diego State also, um, college kids. Because they were in their Native American classes and their Native Studies classes, and we did baskets with Transcribed by Melissa Martin 6 2023-04-06 �ROBERTA ESTRADA TRANCRIPT, INTERVIEW 2022-11-03 them. And they would come and visit what we call Indian Rock in Vista. And it’s a puberty rock for girls, puberty stage. And so, um, they would come up and the–the schools have been–wa–Cal State San Marcos was involved in putting native plants there. And so, we worked very closely with them. I have a cousin now who was a professor at San Diego State, so we’ve become involved with some of her classes too. We also have—we do demonstrations that we call demonstrations where we use the native plants and do the native weave which is a little bit different and a little bit more complex because you have to use the awl in order to get the thread through. And so, we use the–the juncus and the–and the deer grass, and we’re going to be doing that tomorrow! At a school in San Luis Rey. Karasik: Oh, there’s so much there. One thing—when you said “cane,” I–I’m–I’m thinking sugar cane. Estrada: Oh, no. It’s— Karasik: Wha— Estrada: —it’s the in–inside part of bamboo. Karasik: Of bamboo! Okay. Estrada: Yeah. They take it out and they compress it. And so, then it—and it–it comes— Karasik: Now, who’s they. Do you get it—? Estrada: It’s from—we get it from a company in–in–in Huntington Beach. Karasik: So, it is processed. Estrada: It’s processed. Karasik: And they grow those there like they have maybe a ware–a greenhouse of— Estrada: He gets it into a warehouse. We get it from a guy in a warehouse up there. Karasik: Uh-huh. Estrada: Only because, um, it’s just safer— Karasik: It’s trusted. Estrada: —to use with it— Karasik: —a trusted source, yeah. Estrada: I should have brought it inside because I— Karasik: I—yeah. Estrada: I had some outside because I had to bring some for Diania! (laughs) Transcribed by Melissa Martin 7 2023-04-06 �ROBERTA ESTRADA TRANCRIPT, INTERVIEW 2022-11-03 Karasik: Oh yeah? And so, the other thing that I think is really interesting when you said “Puberty Rock.” So is this something that was passed down for generations, and do you think that our an— your ancestors, I mean the— Estrada: I’m sure that there were ancestors that went there and you—there’s markings. It’s on Indian Rock Road in Vista, off of Indian Rock. But it has markings and signs, handprints. But then of course, in the modern day, it’s been vandalized and so we’ve worked a lot with different companies and different schools and different technicians in order to find out how to remove a lot of that, because you can’t just go up there and paint over it like they do on the curbs and the houses and the sides of the walls, now. So, it has–(chuckles) it has poison oak around it, on purpose— (laughs) Karasik: Oh! Estrada: —now, so that you can’t go near it. But it was–the—Moro Hill near Camp Pendleton is part of our creation story. And it was from there a short distance to this Indian Rock and that’s where girls would go and do their handprints, or do a s–sign that, you know, a— Karasik: Like a coming-of-age ceremony. Estrada: It’s much different than the boys. The boys go through a much rougher one. I mean, ants, and I don’t know what else. But the girls did, but— Karasik: Did you participate? Estrada: I did not participate in that. And I was trying to get that information out of my mom. She reset—she told me that she remembered doing something, but then that’s it, you know. I never really—before she passed away—never really found out what the “it” was or the “something” was. Karasik: Right. Estrada: Yes. Karasik: And that’s―is there some sadness around that, or just wishing that you― Estrada: Oh, I―definitely now, because I’m learning so much more about the Native culture and the tribe itself, the intertwining of the families, the knowing that I have cousins beyond cousins, this kind of thing, and trying to have somebody right here (taps her right shoulder) on my little shoulder sometimes that would say, “Oh, that’s the daughter of your aunt blah-blah-blah. Or your cousin blah,” and just trying to make sure that I knew. And she guided along that, because she was the–considered the elder in the tribe, when she passed away. And that’s been four years, a little bit over four years now. But, attended everything, and so that’s when I would learn more. I’d say, “I’ve seen them before, mom, but I don’t really remember.” She says, “Well, when we were at your uncle’s house in the valley, that part of his family―” And I thought, okay. Those were the kinds of things that― Transcribed by Melissa Martin 8 2023-04-06 �ROBERTA ESTRADA TRANCRIPT, INTERVIEW 2022-11-03 Karasik: When you say, “I’ve seen them,” you’re talking about some of the people that were in your family. Estrada: You would―either the family or people that would be associated with the family. I mean, I was at a Dia de Los Muertos last weekend in Fallbrook, and I thought, “Gee, a lot of these people (turning her head from side to side) I recognize.” And I would stop to think, and I’d have to either go up and ask them, “Have I met you before?” (laughs) Or something like that. So that I would be able to make a connection. Karasik: Mmm. Estrada: And some of them I actually had met before. Karasik: Great. So, was there any, um, ritual that was done in the home, or anything that your parents ever talked about (Estrada shakes her head to indicate no) that was kind of handed down from the ancestors. Because I know there was certainly a time―like you said, sometimes it was more advantageous to be Latin or― Estrada: Mexican. Karasik: ―Mexican. Did you feel like, oh I would–I would love to have known more of the rituals or some of the ceremonies. Estrada: I’m just learning a lot about that now. As a family, we did not practice a lot of that. But then―I say we didn’t practice a lot of that. What I really feel like, maybe in a roundabout way, we did, because we always had large family gatherings. Now, in our tribe, we’ve had a powwow the second weekend of June every year until Covid hit. But it, um,―prior to that, it was―we would be gathering at a–a park, at a water place. I mean we were up at some creek up in Pamu―the Pauma area. Just places where―and it would be huge family gatherings, and, um, because there were eleven in my mom’s family, and then their kids and down through that, so― And then, besides the other brothers. One brother–one of my grandfather’s brother—had all daughters. I think there’s eleven or twelve of those. And then the other brother had six or seven. So that they―it–you know, so you just kind of (makes pulling apart gesture with her hands)―and then when you get these families all together― (makes pushing together gesture with her fists) My grand–my paren–my grandfather’s fa–family lived in Oceanside. And so, he was kind of the in-between the San Luis Rey brother and the Cardiff brother. So, it made a―The people in my mother’s family―I felt like she was a–a mediator or the in-between person to get to know this brother’s kids with this brother’s kids (gestures pulling from the left and the right into the center). And that’s kind of what I’m doing now. Karasik: Interesting. Estrada: Following in the footsteps, I guess you’d say. Karasik: Of your mother. How–what a beautiful way to honor her. Transcribed by Melissa Martin 9 2023-04-06 �ROBERTA ESTRADA TRANCRIPT, INTERVIEW 2022-11-03 Estrada: Well, and on top of that, I have my husband’s family, who is from Pala and San Jacinto area, and trying to get them to know the rest of this family. So, you know, it’s always “I’m going to call Roberta, because she’ll know.” Well, if Roberta doesn’t know, she tries to figure it out and find out who it is, you know, make a connection. Karasik: Right. So, I wanted to―I guess I would use the word “pride.” Was―because the–the times have changed now, di–but, when you were younger or compared to now, was the certain pride about being Native American? And then there were times where that was not talked about, like where you said it was easier to say I’m Mexican. Estrada: Yes. Karasik: And, um, whe–where is that now, and h–how has that changed over the years? And do you feel much more–more pride and feel that it’s more important? Or― Estrada: I think it’s very important, because there are seven Luseño tribes in the area. And San Luis Rey is the only unrecognized tribe. We are still trying to get the recognition process done. But I think we’re working at it together. We may not be federally recognized, but we are recognized by the people and the cities in the area. Last night, we went for a proclamation from the city of Oceanside. And, um, I think there were ten or twelve of us there last night, at the City Council meeting. And, um, it just made me feel like, “Oh! This is getting good.” Because now they’re becoming more involved. For a while, it’s always the same group. And that group is getting up there in years. And we need to pass it along. And we’re trying to―right now, I’m working with a younger cousin who has, um, aspirations to involve the younger people, the thirty-and-unders people, to get in–more involved. And so, we’re working together and getting those―I couldn’t believe the amount of people that were there that were in that age group. And then at the―We went–After that, we went to the Inyan–Indian monument that’s in San Luis Rey Mission cemetery, in the old cemetery part. There’s an Indian monument, and we had quite a large group there, that we put candles out and all the great-grandmothers and uncles and aunts, and so forth, around there. It was very, very touching moment, to feel–to feel that so many of these people―And then, at the end they were even saying, “Well, we’d like to know more about this. Or maybe learn about that.” Because there was a period of time when―I know my boys― Karasik: I wanted to ask you about your boys, if they’ve claimed their culture. Estrada: My boys did not know a lot about the Native Americans to start with. Karasik: Those two pages in the history book weren’t enough in eighth grade? (chuckles) Estrada: No. And it–they were not. And now they’re, um―they don’t live in the area. They both live in Arizona now. But they’re―because of their work, and they will ask questions, though. And they will want, say, “Oh, are we going to do that this year? Oh, I think I’ll come for powwow. Are we going to have it?” “Mom, I don’t think I’m quite sure on what to do with this.” But they both learned how to make their frybread. (chuckles) Karasik: Yes. Transcribed by Melissa Martin 10 2023-04-06 �ROBERTA ESTRADA TRANCRIPT, INTERVIEW 2022-11-03 Estrada: That’s something that was stuck with them, and that was there. So― Karasik: Yeah. I think it’s really interesting how throughout the decades, if you will, it’s been sort of not in fashion― Estrada: Yes. Karasik: ―to look at your culture. Now, it’s very much in fashion. Estrada: Land acknowledgment, right now, is one of the big things. And so, you’ll hear that when you go to different, um, occasions, or different presentations. They’ll say, “We want to acknowledge that we are on Native land.” We want to― Karasik: Absolutely. Estrada: ―you know. That’s more going on now, and you see that in their speeches. Whereas you didn’t see that before. Karasik: Absolutely. I–I find that in–in, just when I’m on a Zoom―in fact, my name―and then I put what city I’m in, and then I put what stolen lands that I occupy. Be― Estrada: Mm-hmm. Right now, we’re on (gestures quotes with her fingers) Karasik: Kume― Estrada: ―Native land. We’re on Ku―we’re―well, yes. We’re not on Kumeyaay land. We’re on―we’re in between, now. It’s between the Luseño and the Kumeyaay area. Karasik: And so, Luseño is sort of the umbrella of the six or seven tribes― Estrada: Seven tribes. Karasik: ―that you were talking about. And the recognition―are there certain aspects of it from the government or from the tr–tribe itself? Estrada: Government. Karasik: From the government. Estrada: Yes. Karasik: So, the tribes, for sure, recognize you, but it’s some kind of a governmental requirements to― Estrada: Yeah. There’s a lot of r–there’s a lot of red tape, you may as well say― Karasik: Right, right. Estrada: ―that you have to jump through. Karasik: And–and is― Transcribed by Melissa Martin 11 2023-04-06 �ROBERTA ESTRADA TRANCRIPT, INTERVIEW 2022-11-03 Estrada: You have to have proof of being a government from a–for a period of time. And so, that’s one of the things. Karasik: Of being like a sovereign― Estrada: Mm-hmm. Karasik: ―nation or–or― Estrada: Yeah. Karasik: You know. Estrada: Where you have a―where you do things then. So, you’ll find if they’re doing any activities, you’ll find people that are recording that, so they’ll have a recording of what’s going on now. And― Karasik: Documentation― Estrada: ―documentation of all of that. Karasik: ―every―Right. Estrada: Going back to when we were talking about the basket weaving, we do a lot of things with the–the schools now. And so then, before we start with that, we tell them where we’re from. Yes, we know that this part―now, like when we went to do it at San Diego State. Yes, we are on Kumeyaay land right now. We were invited to do this. And what we use for the schools is a Cherokee style. And so, we were given permission from Tekua, so that it was–would be available. Giving―I don’t want to say permission―I want to say you recognize where everything came from. You don’t say it’s yours if it’s not yours. Karasik: So, there’s a respect for the origin of it, and then there’s also a–a, like you said, a recognition or a–um, yeah. I–I’m–I’m thinking of so many things. I–You said “tekua.” Is that some organization, or what― Estrada: It’s the Cherokee, Cherokee band. Karasik: Oh! Okay. And who’s that umbrella? Estrada: Cherokee. Karasik: Ok. And then Tekua is underneath― Estrada: Yeah. They’re part of the Cherokee. Karasik: ―that. And then are they a little bit more going east, like to Arizona? Or are they― Estrada: No. They’re, um, more, um, Oklahoma area. Karasik: Oh, right. Okay. Estrada: In that area. Transcribed by Melissa Martin 12 2023-04-06 �ROBERTA ESTRADA TRANCRIPT, INTERVIEW 2022-11-03 Karasik: Okay. Um, oh, there’s just so much there. And you’ve really been wonderful to kind of branch into some of the questions that I wanted to ask you. Um, I think I–I want you to tell me how you feel about doing this oral history, and how important it is. What–what are–what kinds of things do you want our descendants to know, and how important will that be for–for them, and that’s why we’re doing this oral history. And then, maybe you can add in there some of your accomplishments, if there’s any regrets that you might have had, um, and kind of how your life path has changed, I think more since your retirement, and how that feels for you to, um, be more involved and have that pride and want to really pass that on and tell this story. Estrada: Well, it’s interesting, because I do have two twenty-year-old grandchildren, a sixteenyear-old, and a six-year-old, and trying to make them understand their heritage at the same time. And so, yes, I’m doing that with them, but I hope that other people are letting their children know about their culture and heritage, no matter what culture and heritage it is. And, um, having the pride, not hiding yourself. And it’s important to know that one of the things that—I mean, San Marcos―I have to say. I don’t live in San Marcos. I lived in San Marcos at one time. I did after I was married. Also, I lived there for a short time before we moved into Escondido and then Vista. So, we’ve lived in North County. But it’s always had a place in my heart. And the people are just so interested in what everybody else is doing. I grew up in this area being friends with people from the egg ranch—Prohoroff’s Egg Ranch—and just having, you know, and like all those race horses over here on the other side, and then the farmers on the other side. So, it was a big diverse. And I need to have my boys tell their kids that there’s more to it than Minecraft on the computer. Karasik: Uh, absolutely. Estrada: And so― Karasik: So, when you said egg ranch, it was like, “oh, there’s probably a whole story there.” So, some of those, the egg ranch and the others that you will mention, they’re still here. So that’s― Estrada: (shakes her head). Karasik: Oh, they’re not. Oh. Estrada: C.S.U. S.M. was–is built― Karasik: On― Estrada: ―on the egg ranch, on Prohoroff’s Egg Ranch. Karasik: Oh! On all those lands. How was that? Estrada: It was hard at first. Karasik: Were there burial grounds there as well― Estrada: Um, probably. Karasik: ―that we know of? Transcribed by Melissa Martin 13 2023-04-06 �ROBERTA ESTRADA TRANCRIPT, INTERVIEW 2022-11-03 Estrada: No. Probably, probably. In the extension that they were building at San Marcos High School, they’re–in where they’re working, where the construction is now, there will be a lot of orange fencing. In the Creek Project in San Marcos, too, there’s a lot of orange fencing, because that’s all—the Natives lived along the water source, and I know that my mom’s aunts worked and–and my mom—I don’t think my mom’s mother did but—my mom’s aunts were in a lot of those camps, cooking for the people that were, you know, working on, or living in these areas, or working in these areas. Karasik: Yeah. I’m curious there, because I–I know back, you know, pre-modern technology, they often moved because first they respected the land. And there were different growing periods and animals. There are all kinds of reasons that they would move. And so, that would be then sometimes how the women might go there and then support that, or― Estrada: Ours went–Our tribe went from the ocean to the mountains, because they would go up in the mountains and collect the acorns and so forth. But my grandfather’s father was a sheep herder. Karasik: Mm-hmm. Estrada: And he would–would go up in that area. His―My grandmother’s brothers were miners and helped at the mining area in the Pala area. So, you know there was this way, and this way. San Luis Rey Mission is built on our Indian village site. The, um―they were given the opportunity to move up to the mountains or just spread (indicates spreading out in groups with her hands) and diverse themselves, and that’s what they did. A lot of them went into the farming and into construction and things like that. Karasik: So, you heard about your mother’s mother and father, or your–even like your husband’s parents and grandparents. Those were just stories that were kind of passed down. Do you feel― Estrada: It’s all oral story. Karasik: Yeah. And–and so that oral history, you― Estrada: Is important. Karasik: ―Absolutely. Estrada: It’s not all recorded, except (points to her head) up here now. Karasik: And that’s a lot why we’re doing it here. Estrada: That’s a big reason why I’m very into what’s going on right now. Yes. Karasik: And I think you’ve done a fantastic job. Estrada: Oh. Karasik: We could go on and on. I also think it’s ironic that, um, Cal State San Marcos, who’s doing this project, is on that land. Transcribed by Melissa Martin 14 2023-04-06 �ROBERTA ESTRADA TRANCRIPT, INTERVIEW 2022-11-03 Estrada: Mm-hmm. Karasik: So, in a way, it is–they are giving back. Estrada: They’re sharing. Karasik: Which is–is really good. Estrada: The best part of this whole thing is this “site” (gestures air quotes) that we’re in today was actually on the elementary school that I went to. It was our cafeteria. Karasik: This specific building? Estrada: This specific building. It was our cafeteria, and we had our (gestures quotes with her hands) “dances” inside this building. We did our choir from the stage. Karasik: This stage? Estrada: This stage. The only thing that’s different about it now is there used to be a kitchen connected. Because when we were in maybe fourth grade up, you could be a–you could be a cafeteria helper. Karasik: Sure. Estrada: And, um, you’d help serve at the lunch line, and I did that. But it― Karasik: It’s interesting. When you said “dancing.” So, it was okay to dance. And that dancing, was it more like “American culture?” Or was― Estrada: Yes. Karasik: It was. Estrada: Yes. It had nothing to do–do (shaking her head) with the Natives at all. Karasik: Okay. Estrada: Mm-hmm. Karasik: Yeah. Um, I could talk about that, but this is your story. Estrada: (laughs) Karasik: Um, so, I’m thinking there’s not very many regrets. It sounds like you’ve really had a wonderful life. Estrada: I think after my retirement, um, I became more involved and then it made me feel even more proud of my heritage. Karasik: Yes. Estrada: And then the–on top of that, um, I made a lot of connections to different family members and my husband’s family, and trying to get that all focused on, so that I could Transcribed by Melissa Martin 15 2023-04-06 �ROBERTA ESTRADA TRANCRIPT, INTERVIEW 2022-11-03 intermingle that so I could pass that on to my boys who could pass it on to their children. And I really feel that by doing things like this and coming out and talking about it―I know that when I first started, Diania would say, “Let’s go.” Okay. I’d go and I’d stand in the background. Well, I listened a lot. Well, that’s how I learned my Spanish in the first place, because my grandfather sold to―he sold the rabbits and the guy that came to pick up the rabbits couldn’t speak English and he would speak Spanish to him. And here would be Roberta by his side. So, I mean, he was one of the influential people, I’m learning, that second language that was so important in this area. But, um, now I’m interested in trying to pick up the Luseño language, the Chamteela. I can’t even say it. Because we’re called the Payómkawichum, which are the people of the west. And so, it goes all along the western coast and in–into the mountain. Karasik: And is there anyone still around― Estrada: Yes. Karasik: ―to teach some of that? Estrada: Yes. I have to take my time and go to those classes. Karasik: So― Estrada: Right now, they’re just starting some Zoom classes for―they called it for the young people. But there’s a lot of people that want to learn it beyond that. So, we’ll see what happens. But they’re doing them on Zoom right now. Karasik: You― Estrada: Because you need to hear it. Karasik: I’m sure, yes. Estrada: You need to hear it. You can’t do it from the book― Karasik: You have to― Estrada: ―and read it. And, um, I’ve got several little kid’s books that I’ve gotten from my grandkids that have the English on one side and the Luseño language on the other side and yes, you can do it that way, but you still don’t hear the correct pronunciation. Karasik: Yeah. That’s really important. The–it’s–I’m feeling like in some ways it’s full circle. You know. It’s coming back full circle, and now a–a–the pride is really more known amongst― Estrada: I think it’s more evident now and you can feel it. Karasik: And even outside of your culture. Estrada: Yeah, you can see it coming back. Because looking out at the people that were sitting at the City Hall last night, and them paying attention to what was being said about our culture, about ourselves, by the captain at the time. Mel was talking and you just look out at the people and you could see them really into what was being said about what was going on there, so― Transcribed by Melissa Martin 16 2023-04-06 �ROBERTA ESTRADA TRANCRIPT, INTERVIEW 2022-11-03 Karasik: That must feel wonderful. Estrada: Yeah. And so, I mean, it makes you feel. I told them that. I told somebody else, after the Dia de Los Muertos thing last night. I just go, “You know, I really feel very proud to be part of this group.” And it ma–it makes you feel like― Karasik: Right. Estrada: ―you’re doing something good. Karasik: Absolutely. I’m so happy for you. Estrada: (chuckles) Karasik: And so, I guess, um, in closing, obviously if there’s anything else that you’d really like to say, but I feel like we’ve had a–a really wonderful conversation. And I hope you do as well. Estrada: Yes. Karasik: But if you―you know, there’s a lot of work done now too, around, beyond the veil. Like people have passed and sometimes people want to get in touch with them, or wish that they could have, you know, tell― Estrada: Conversations. Karasik: Right! And so, if you had that―if some of our–your descendants had the opportunity to talk with you, which is a lot of what this will be for them― Estrada: Oh, yes. Karasik: ―what–what would you tell them that is most important, the things that they should really pay attention to, and the things that don’t be so concerned with. Like, what’s the most important thing, particularly involving your culture and how they want to live their lives that– that honors your–your history, your heritage. Estrada: I would say―well, I do this to my boys right now. I tell them, you know, “You need to live your life like you feel. But you also need to remember and respect all the adults.” I mean, as we were raising the two boys, Richard and I did not allow them to speak out of turn to–to them. Not to say harsh things or anything like that. And I think that that’s fallen away right now. And that’s really something important that needs to be brought back, is the respect for your ancestors. Whether they be living or not. And I hope that this is one of the programs that shows the importance of the lives of people that have been and what they’ve gone through. I mean, nothing’s been real easy for me, but I have to say that with the support that you have, no matter where it comes from, it’s important that they pick it up. Karasik: And how important that support was in your life. Had you been, for example, stayed back in Wisconsin―although they have some pretty strong tribal activities― Transcribed by Melissa Martin 17 2023-04-06 �ROBERTA ESTRADA TRANCRIPT, INTERVIEW 2022-11-03 Estrada: I have―my dad has got a brother-in-law that his whole family, all his nieces and nephews, are really into it. But it’s not a―I guess it’s because it’s not immediately connected. Maybe that’s what it is? I mean “in bloodline” means nothing. Or how much blood―”quantum” does not mean anything. It means–what means something–what should mean something to them is that they were related to someone who spoke up and tried to help others in the area. And that’s what we’re doing as a tribe, non-federally recognized tribe. Yes, we have a California recognition, and basically that’s because of water rights. But the Califor–the federally recognized tribes, some of them, look down on you now. But who’s doing the work? Just keep plugging along and making sure that you’re doing what you think is best for yourself and your family. Karasik: That’s beautiful. Who’s doing the work. Estrada: Yeah. Karasik: Yes. Well, I think this is probably a good place to stop― Estrada: Okay. Karasik: ―all though we could go on. And we’ll see what happens with the archives, and what else we might want to do. Like, it would be really wonderful to videotape a basket weaving class. I don’t know if that’s possible. And I’m certainly wanting to attend and–and learn more, but― Estrada: There will be some on November twelfth. That’s basket weaving. Karasik: Is that the same day as the Luseño honoring that? Estrada: (nods) Karasik: Yes. Estrada: Yes, it is. Karasik: Oh, and we didn’t mention, which I thought was so wonderful, that this happens to be Native American― Estrada: Native American month. Karasik: ―American Heritage month. So, we’re celebrating and honoring it. Estrada: (chuckles) Karasik: And we have one of the best elders here. Estrada: Oh, thank you. Karasik: Oh, that was one question I wanted to ask you. The word “crone,” does that come from your culture? Estrada: The what? Karasik: Crone? Transcribed by Melissa Martin 18 2023-04-06 �ROBERTA ESTRADA TRANCRIPT, INTERVIEW 2022-11-03 Estrada: No. Karasik: Okay. It’s an elder woman. And I’m not really sure where it comes from. I think it might be Celtic or another matriarchal based culture. Estrada: Uh-huh. Karasik: But I think that the respect for the elders in your culture is–is very strong. Estrada: It’s very strong. Karasik: And that’s really so important. And that–I think what the children―which you have shown in your family and with all your–all your relations. Karasik: Omitaki. Estrada: (laughs) A lot of them. Karasik: Yeah. That’s wonderful. Well, thank you so very much. Estrada: And thank you for having me. Karasik: Yes, and again this is Roberta Estrada. And we are in San Marcos at the Heritage Museum here and this is all part of the Cal State San Marcos Archive pro–Oral History program. Estrada: Oral history. Karasik: Yes. Thank you very much! Transcribed by Melissa Martin 19 2023-04-06 �ROBERTA ESTRADA TRANCRIPT, INTERVIEW 2022-11-03 GLOSSARY Alvin Dunn School (pg.1) Cardiff (pg.9) Caudell, Diania (pg.6) Chamteela (pg.16) Creek Project (pg.14) Dia de Los Muertos (pg.9) Duenos (pg.2) Foussat (pg.2) Frybread (pg. 11) Indian Rock Road (pg.8) Kumeyaay (pg.11) La Mirada Academy (pg.1) Life Credential (pg.4) Luseño (pg.10) Marine Corps Hospital (pg.1) Mel (pg.17) Moro Hill (pg.8) Normal School (pg.4) Omitaki (pg.19) Pala (pg.2) Palomar (pg.4) Pamu (pg.9) Pauma (pg.9) Payómkawichum (pg.16) Prohoroff’s Egg Ranch (pg.13) San Jacinto (pg.10) Transcribed by Melissa Martin 20 2023-04-06 �ROBERTA ESTRADA TRANCRIPT, INTERVIEW 2022-11-03 San Luis Rey Mission (pg.2) San Marcos High School (pg.14) Tekua (pg.12) Tribal Council (pg.3) Transcribed by Melissa Martin 21 2023-04-06 � Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Title A name given to the resource Transcripts Description An account of the resource Written oral histories and transcripts are available for researchers that prefer the written word, or to see the whole interview in a document. Transcripts of <a href="https://archivesoralhistories.csusm.edu/collections/show/5">audio and video files</a> are also available as part of those video files. Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Title A name given to the resource Estrada, Roberta. Interview Transcript. November 3. 2022. Description An account of the resource Roberta Estrada is a Luiseño woman from the San Luis Rey Mission Band of Mission Indians. She grew up in Vista, CA and was educated throughout the North County school districts. She attended college, earning both Spanish and General Education degrees. She taught ESL in the San Marcos Unified District for thirty-two years. After retirement, she became more involved in the Indigenous community and learned basketry. She accompanies her cousin, Diania Caudell, on school group presentations and teaches audiences about basket-weaving and native plants. Estrada is proud of her Luiseño heritage, and continues reconnecting with family members and getting involved in Indigenous community activities. Estrada also discusses in her interview, the process of tribal recognition with the United States government, teaching English to Vietnam refugees, and the Prohoroff Chicken Ranch. This interview was recorded as part of the North County Oral History Initiative, a partnership between California State University San Marcos and San Marcos Historical Society & Heritage Park. This initiative was generously funded by the Center for Engaged Scholarship at CSU San Marcos. Creator An entity primarily responsible for making the resource Roberta Estrada Contributor An entity responsible for making contributions to the resource Suzy Karasik Melissa Martin Date A point or period of time associated with an event in the lifecycle of the resource 2022-11-03 Subject The topic of the resource Basket making Education, ESL Endemic plants -- Southern California Luiseño Indians Refugees -- Vietnam Coverage The spatial or temporal topic of the resource, the spatial applicability of the resource, or the jurisdiction under which the resource is relevant San Marcos (Calif.) Publisher An entity responsible for making the resource available California State University San Marcos University Library Language A language of the resource English Rights Information about rights held in and over the resource <a href="https://rightsstatements.org/page/InC/1.0/?language=en">https://rightsstatements.org/page/InC/1.0/?language=en</a> Rights Holder A person or organization owning or managing rights over the resource. Roberta Estrada License A legal document giving official permission to do something with the resource. Property rights reside with the university. Copyrights are retained by the creators of the records and their heirs. This resource is licensed for noncommercial educational use using CC NC-BY 4.0. Please contact Special Collections at archives@csusm.edu if you need reproductions made. Please see the related “Preferred Citation note” for language on citing materials from this collection. Permission to examine Library materials is not authorization to publish or to reproduce the examined material in whole, or in part. Persons wishing to quote, publish, perform, reproduce, or otherwise make use of an item in the Library’s collections must assume all responsibility for identifying and satisfying any claimants of the copyright holder. The researcher assumes full responsibility for use of the material and agrees to hold harmless the University Library, and California State University, against all claims, demands, costs, and expenses incurred by copyright infringement or any other legal or regulatory cause of action arising from the use of the Library's materials. In assuming full responsibility for use of the material, the researcher also understands that the materials they examine may contain Social Security numbers, other personal identifiers, and/or sensitive material on potentially living and identifiable individuals (e.g., medical, evaluative, or personally invasive information). The researcher agrees not to record, reproduce, or disclose any Social Security number or other information of a highly personal nature that may be found. Type The nature or genre of the resource text Identifier An unambiguous reference to the resource within a given context EstradaRoberta_KarasikSuzy_2022-11-03_transcript Community history Native American experience North County Oral History Initiative Women's experience Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Title A name given to the resource Oral Histories Description An account of the resource Video and audio oral histories can be viewed here. Histories are listed alphabetically by last name. Individual histories are indexed and transcribed and can be searched. Publisher An entity responsible for making the resource available California State University San Marcos University Library Rights Information about rights held in and over the resource <p>Rights to oral histories vary depending on the history. The library owns the copyright to some histories, and has license to reproduce for nonprofit purposes for others. Please contact CSUSM University Library Special Collections at <a href="mailto:%20archives@csusm.edu">archives@csusm.edu</a> with any questions about use.</p> Oral History A resource containing historical information obtained in interviews with persons having firsthand knowledge. Interviewer The person(s) performing the interview Suzy Karasik Interviewee The person(s) being interviewed Roberta Estrada OHMS Object This field contains the OHMS Hyperlink (link to the XML file within the OHMS Viewer) https://archivesoralhistories.csusm.edu/ohms-viewer/render.php?cachefile=EstradaRoberta_KarasikSuzy_2022-11-03_access.xml OHMS Object Text This field contains the OHMS Index and / or Transcript and is what makes the contents of the OHMS object searchable in Omeka 5.4 Estrada, Roberta. Interview November 3, 2022 SC027-31 0:58:38 SC027 California State University San Marcos University Library Special Collections oral history collection CSUSM This interview was recorded as part of the North County Oral History Initiative, a partnership between California State University San Marcos and San Marcos Historical Society &amp ; Heritage Park. This initiative was generously funded by the Center for Engaged Scholarship at CSU San Marcos. Basket making Education, ESL Endemic plants -- Southern California Luiseño Indians Refugees -- Vietnam San Marcos (Calif.) Roberta Estrada Suzy Karasik mp4 EstradaRoberta_KarasikSuzy_2022-11-03_access.mp4 1:|17(8)|25(7)|32(10)|45(2)|57(5)|65(7)|74(11)|89(9)|116(12)|124(8)|137(2)|147(6)|162(3)|171(11)|182(10)|193(7)|206(7)|222(4)|240(10)|257(6)|277(6)|299(4)|309(11)|319(10)|329(10)|340(6)|386(7)|398(9)|420(10)|430(2)|449(4)|463(8)|473(8)|492(1)|506(10)|515(10)|526(15)|548(5)|574(10)|618(12)|634(2)|655(12)|666(2)|674(3)|708(4)|721(4)|734(10)|772(3)|803(4)|817(11)|842(6)|865(12)|890(13)|908(11)|916(11)|928(3)|944(14)|988(11) 0 https://archivesoralhistories.csusm.edu/files/original/740a3fad6534f024735fd2e1671bc774.mp4 Other video English 0 Childhood and school years/ Indigenous identity Roberta Estrada discusses her childhood through college years. She was born into a tight-knit family, and explains that her mother was French and Native American from the San Luis Rey Mission Band tribe. She grew up in Vista, CA, but went to school in San Marcos, CA. She attended Alvin Dunn School, which is now renamed La Mirada Academy. Estrada explains that at the time, San Marcos did not have a high school district, so she attended Vista’s high school until San Marcos became a city in 1963 in her junior year. She also discusses that while in school, there were many more Hispanic children than there were Indigenous children and does not remember associating with Indigenous classmates at that time. She explains that she became more aware of her Luiseño identity later in life when her mother became involved in Indigenous groups. Estrada then recalls attending college and majoring in Spanish with a general education degree for elementary studies. She also describes her husband’s Pala background, particularly how his family acquired the surname “Estrada.” Camp Pendleton (Calif.) ; College ; Hispanic community ; Hispanic people ; Identity ; Indigenous community ; Indigenous people ; Luiseño people ; Oceanside (Calif.) ; Pala Band Of Mission Indians ; San Luis Rey Mission ; San Luis Rey Mission Band ; San Marcos (Calif.) ; Spanish language ; Vista (Calif.) 618 Career in education Roberta Estrada discusses the sexism observed in her Indigenous community and in the school systems she taught in. She describes attending college and completing her student teaching in Wisconsin before returning back to Southern California. She explains that she attended Palomar College to complete more training before enrolling at California State University Bernadino and earning a Life Credential for teaching. She taught K-12 in the San Marcos Unified District as a bilingual teacher for thirty-two years. Estrada also discusses other aspects of her career as an educator, such as how members from the San Marcos community became involved in students’ learning and how she incorporated life skills into her curriculum. Finally, Estrada recalls teaching students who immigrated to the U.S. during the Vietnam War. California State University Bernadino ; Education ; Educators ; English language ; ESL ; Gender ; Indigenous community ; Indigenous people ; Palomar College ; San Bernardino (Calif.) ; San Marcos (Calif.) ; Schools ; Sexism ; Spanish language ; Students ; Vietnam War ; Wisconsin 1276 Basketry Roberta Estrada discusses her involvement in basket-weaving. She explains that she has recently become involved with basketry by joining her cousin, Diania Caudell, on her school group presentation demonstrations. They also provide demonstrations to local universities about native plants. Estrada explains that they utilize processed plants from a company in Huntington Beach, CA for their presentations in order to ensure safety for their school groups. This ensures that are not handling plants that are sprayed with insecticides. Estrada also briefly explains an Indigenous coming-of-age ceremony that boys and girls participate in in the Luiseño culture. Basket-weaving ; Basketry ; Indigenous basket-weaving ; Indigenous basketry ; Indigenous community ; Indigenous history ; Indigenous people ; Insecticides ; Luiseño people ; Native plants ; Pesticides ; San Luis Rey Mission Band ; School presentations 1732 Family background Roberta Estrada reflects on her Indigenous heritage and on her family’s background. She discusses how her late mother was an elder of their tribe, and how she had always turned to her mother for guidance in learning about their Luiseño culture and extended family. She also explains how she has more recently started learning about her Indigenous culture, traditions, and practices. She discusses current family traditions, such as powwows and other family gatherings. Extended family ; Indigenous community ; Indigenous history ; Indigenous people ; Luiseño people ; Native American elders ; San Luis Rey Mission Band 2032 Pride in heritage Roberta Estrada reflects on the feeling of proud of her Indigenous heritage. She explains how there are seven Luiseño tribes in the area, and yet, the San Luis Rey Mission Band tribe is the only federally unrecognized tribe. Estrada also discusses the San Luis Rey Mission Band’s recent attendance at the proclamation at the City of Oceanside meeting. She explains that this demonstrates that they are becoming more involved and making themselves more recognized in the community. She is excited to see younger San Luis Rey individuals become involved in the community. Community outreach ; Indigenous community ; Indigenous heritage ; Indigenous history ; Indigenous people ; Luiseño people ; Oceanside (Calif.) ; San Luis Rey Mission Band 2267 Land recognition and governmental involvement Roberta Estrada discusses the topic of land recognition. She explains that land acknowledgement is a much more recent component that has been added to events and presentations, whether in-person or virtual. She also explains how to present a land acknowledgment statement. Estrada also briefly explains the many obstacles that Indigenous tribes have to navigate through in order to be recognized by the U.S. government. Governmental involvment ; Indigenous community ; Indigenous history ; Indigenous lands ; Indigenous people ; Land acknowledgement ; Land recognition ; Native lands ; U.S. government 2473 Tribe's involvement in North County/ Identity and heritage Roberta Estrada reflects on North County. Specifically, she recalls her friends who operated Prohoroff’s Egg Ranch. The ranch’s land was eventually used to build California State University San Marcos. She also discusses how her family’s tribe aided the community and respected the land, such as cooking meals for the community. Estrada also explores the importance of oral history, especially in communities where histories are not recorded. Finally, she reflects on her heritage, explaining that she feels prouder of her Indigenous identity after entering retirement. She explains how she has reconnected with family members and her desire to pass on her heritage to her sons and grandchildren. She also expresses interest in continuing her education in learning the Luiseño language. California State University San Marcos ; Community outreach ; Extended family ; Indigenous community ; Indigenous heritage ; Indigenous history ; Indigenous people ; Luiseño language ; Luiseño people ; North County San Diego (Calif.) ; Oral history ; Prohoroff’s Egg Ranch ; San Luis Rey Mission Band ; San Marcos (Calif.) 3158 Advice to descendants Roberta Estrada provides advice to her descendants. She describes that she and her husband taught their two sons to live their life as they wish and to respect their elders. She is concerned that respect to one’s ancestors is a custom that is no longer practiced, and hopes that this is a life lesson that will be observed by future generations. Estrada ends the interview by discussing her upcoming basket-weaving presentations. Basket-weaving ; Basketry ; Descendants ; Indigenous basket-weaving ; Indigenous basketry ; Indigenous community ; Indigenous heritage ; Indigenous history ; Indigenous people ; Luiseño people ; Native American elders ; San Luis Rey Mission Band Oral history Roberta Estrada is a Luiseño woman from the San Luis Rey Mission Band tribe. She grew up in Vista, CA and was educated throughout the North County school districts. She attended college, earning both Spanish and General Education degrees. She taught ESL in the San Marcos Unified District for thirty-two years. After retirement, she became more involved in the Indigenous community and learned basketry. She accompanies her cousin, Diania Caudell, on school group presentations and teaches audiences about basket-weaving and native plants. Estrada is proud of her Luiseño heritage, and continues reconnecting with family members and getting involved in Indigenous community activities. Estrada also discusses in her interview, the process of tribal recognition with the United States government, teaching English to Vietnam refugees, and the Prohoroff Chicken Ranch. April 6, 2023 Transcript Suzy Karasik: Good afternoon. Today is November 3rd, 2022. My name is Suzy Karasik and I am interviewing Roberta Estrada as part of the North County Oral History Initiative. Roberta Estrada, thank you for joining me today. Roberta Estrada: My pleasure. Karasik: Great. So, I think probably the best part--the best place to start is a little bit of background--where you were born--and let&#039 ; s talk about what was your childhood, like when you went to school, and how you identified yourself. So, I&#039 ; ll give you plenty of time to go over that. Estrada: Well, I was born in--at Camp Pendleton at the old Marine Corps Hospital in 1945, and I&#039 ; m the oldest of three children. My parents met at Camp Pendleton because my dad is from the Midwest, and we&#039 ; re a very tight-knit family, and did a lot of things together. My mother i--wa--well, she&#039 ; s passed away, but my mother was French and Native American from San Luis Rey area, and I am actually a--let me think now, what--third, fourth-born native of the area. So, I went to school very, very short period of time in Oceanside where we lived at the time when I started kindergarten. And my dad says, &quot ; No, that&#039 ; s too close to Camp Pendleton. I&#039 ; m out of the Marine Corps now. So, we&#039 ; re going to move.&quot ; So we moved to Vista (chuckles), long ways away. So, I only attended there for two months. At the time there was no busing for kindergarten children in Vista, so I didn&#039 ; t go to school until I went into first grade. Went for two years in Vista and my dad says, &quot ; Met a couple and they said &#039 ; Oh no, you have to put your child in school in San Marcos because the schools are smaller and we liked them.&#039 ; &quot ; So, he says, &quot ; Okay, we&#039 ; ll shift you over there.&quot ; So, I came to San Marcos in the third grade, and was there until I finished eighth grade, first graduating class out of what was then Alvin Dunn School, and then--now it&#039 ; s changed to La Mirada Academy. Then I went to--we didn&#039 ; t have high school in San Marcos. So, the kids that--the children that went to school in San Marcos and finished eighth grade were split up between Escondido and a few of us went in to Vista, because we were on the border of Vista and San Marcos. And, it was a much bigger school than San Marcos was when it was built, and so my dad says, &quot ; We&#039 ; ll get you in there.&quot ; Okay. So, my junior year of high school, I switched back to San Marcos schools with all of the people that--children--all the friends that I had and been raised with through school, and I finished high school the year that San Marcos became a city in 1963. Karasik: Very interesting. Estrada: Yes, and it&#039 ; s been-- Karasik: And how was your experience there, like, when you said you were happy to go back to the school that you&#039 ; d been with your friends in grade school? And were there other Native American children there? And let&#039 ; s talk a little bit about also your Mexican last name and how you felt that might have been an advantage. Estrada: Well, at that time, my last name was not Estrada. At that time, my last name was Guy, very Anglo. So, in school, while I was in school in Vista, there were more of the local Hispanic children, and I don&#039 ; t think I even associated with Native American children being--or picked out children as being--Native American at that time. All the way through school. I don&#039 ; t believe I ever did. And I don&#039 ; t think that that even happened until after I finished high school and I did go to college and majored in Spanish, and with a general education for elementary studies. But, I don&#039 ; t ever remember connecting to the Native Americans at that time. My husband, his family--well, his fam--his immediate family was from Anaheim, but his father was from Pala. So, he was the Native. But he had the Native American in him. And the only reason that he got the Native American--the last name of Estrada was because that--his grandfather worked for people whose name was Estrada, and if they went to get any kind of bank accounts or do anything in town, they had to have a last name. They couldn&#039 ; t just go by their Native American names. So, they took the last name of what we call the dueños, and those are the people that had the--the owners of the ranches and that&#039 ; s where the Estrada name came from. But, um, my husband was the first one to get in--no, actually my mother, because her mother was Native American, and her father was also Native American. And s--their--my grandfather is from one of the prominent families in Oceanside, the Foussat family. And he is one of three brothers. So, he had a truck farm and we all learned how to help out on the truck farm. And that&#039 ; s when I met a lot of the other Natives, I guess you would say, or--well, actually there weren&#039 ; t a lot of Natives. There were more Hispanics than there were Natives that, uh, were in that area. Karasik: And back in that time, those years, did they k--refer to people as Natives or as Indians. Estrada: As Indians and if you talked to my father-in-law who was half-blood, he said that they could not claim being Indian or Native American and--or they would be put on--just like on the opposite side of the room at the end of the line or whatever. They had to claim--they ha--the Hispanic background, the Mexican background, in order to be eligible for a lot of things. And-- Karasik: So, this was talked about at home, and you were prepared to know how to best present yourself when you were in school or those situations. Estrada: I would say not until I probably was late high school. Karasik: Mm-hmm. But it was talked about at home. Estrada: A little bit. Well, be--the first thing that happened was that my father didn&#039 ; t speak any--well, my mother spoke Spanish and that--because that was--they didn&#039 ; t use a lot of the Native language at the time, and my father didn&#039 ; t. So, it was, &quot ; Speak to the children in English. They need to learn in English.&quot ; And they were married in the Catholic church, but my father had to--and in San Luis Rey Mission, in fact--but my father had to sign papers to say that my mother was to be allowed to raise the children as she was raised. So, because he was from the Midwest, and-- Karasik: She would be allowed-- Estrada: She would be allowed-- (nodding) Karasik: --to raise the children. Estrada: Yes. She would be. Karasik: And this was the San Luis Rey Mission-- Estrada: Yes. Karasik: --Band. Estrada: They were--well, yes. They were married in--at the San Luis Rey Mission in 1944, and that&#039 ; s when--shortly after I was--I was probably about late high school when I--when my mother was getting more involved with the Native American group. She was more into helping others than--than trying to--to say &quot ; You&#039 ; re--you&#039 ; re Native American, Roberta. You need to think about this. You need to do this. You need to do that.&quot ; She never really pointed that out to us. I have a younger sister and a younger brother, and the three of us have become pretty involved with the tribe now, of which I am part of the Tribal Council. My husband was part of the Tribal Council first, but when he could not do it any longer, then I was helping him by sitting by his side to start with. And then--and then I became part of the Tribal Council itself, aft--no, before he passed away. Karasik: I&#039 ; m curious there. It sounds like, because you became part of the Tribal Council, and you are now, are women more respected and it&#039 ; s a matriarchal kind of a society? And how did that feel for you, looking at other cultures where women weren&#039 ; t perhaps quite as-- Estrada: Yes. There is more, um,--When you--If you look at our Tribal Council, I think it is a majority of women. I never even thought about it that way. But yes. And the other thing is that I would say that there were times when I would say, &quot ; Why don&#039 ; t they let her speak. Why don&#039 ; t--Why does he have to talk for her?&quot ; You know, when I would meet other families. And I, when I came--I went away to college, came back, and taught school here in San Marcos. And, um, the first class I taught was a kindergarten class and they were hiring--I was hired as a bilingual teacher, because I did have a Spanish major. And I can remember parents bringing their children in and not being allowed. The--the mother usually was not allowed to speak for the--for--for them. Or she would speak for the child, but if I asked a question, the mother would always turn and look to see if it was okay to answer or not. Karasik: And what year was this? Estrada: 1976. When I changed my name. Well, actually I came back in &#039 ; 70--let&#039 ; s see, &#039 ; 68. Karasik: Right. Estrada: I came back in &#039 ; 68. I--What I had intended in--When I went to college, I went to college at a--what was called a county Normal School in the state of Wisconsin, because that was where my dad was from. I moved there. I lived with family so that I didn&#039 ; t have to pay the extra in--tuition for anything. And when I came--and that was an experience in itself, because the-- I mean, my first teaching classes, my student teaching classes, were in one-room schools where they had everybody. The first room was just kindergarten through fourth grade, and the teacher I was teaching under was actually the principal of the school too. The second session was (chuckles) an eighth grade and that was even more interesting because that eighth grade had these kids that were much bigger than I was at the time. And, I mean, &#039 ; cuz it was only two years after I had finished high school. And, uh, then when I--I said, &quot ; You know. I like Wisconsin. I like the changes in the weather and the foliage and all of that. It was just really nice. But I&#039 ; m a California girl.&quot ; I came back. I went to school when they were first building Cal State San Bernardino. And I finished off my--Well, first when I came back, I had to get the basics from Palomar because we skipped right to the last two years of school. And now I had to go back and get my beginning language, my beginning math, my beginning sciences that the colleges require. Then I went to--When I finished at Palomar, I went to Cal State San Bernardino for two years and got my Life Credential for teaching, which is a no more existing thing now, anyhow. I don&#039 ; t have to go back to take classes in order to teach. I could--I&#039 ; ve been retired for thirteen plus years now. But I could go in and apply and still be eligible to get a job now if I wanted to, which I don&#039 ; t because I&#039 ; m too involved with too many other things. Karasik: Great. Um, yeah, I&#039 ; m aware of that. They do not offer the Lifetime anymore. So, what was it like when you said, &quot ; I&#039 ; m a California girl, and I want to come back.&quot ; It sounds like a lot of things had changed within you as well. And I thought it was really interesting the way that you noticed how the women didn&#039 ; t feel as comfortable--comfortable to speak. But what kind of changes did you see when you came back to the area, and--not even so much what did you see, but how did it feel for you? Obviously, you were thrilled to be back. But what--what did you kind of notice then and how did that shape the way that you carried on with your life? Estrada: Well, I think that I noticed at that time, probably into my maybe second or third year here, that the parents, the mothers were becoming more involved in what was going on. And they were more interested in how to help their children at the time. And that was a--a plus. I had a lot of connections to people that I could call on in the city also that helped out. I mean, yes, we had--I had friends that would bring their sheep in to show what happened to the sheep when they sheared it. And one of the boys that graduated from high school with me ended up to be the fire captain and I would call them and they would come out and do demonstrations during the--that. So, it just--and parents just really wanted to be a part of what was going on. And I think the moms became more involved because dads had to be working. Karasik: Right. And so was that part of the curriculum or was it--were you more free then to say &quot ; Hey, I think it would be a good idea for these children to see these kinds of living situations.&quot ; Estrada: It was integrated into the curriculum. Yes. I&#039 ; m going to say it that way. Because I could make a lesson--and I&#039 ; m not bragging--but I could make a lesson out of, you know, a Hershey&#039 ; s candy bar and teaching fractions. But it was something that you just made the children feel like they were part of your school community then. Other than that, they didn&#039 ; t, you know--you go to school, you sit at a desk, you see, you pay attention to what the te--You&#039 ; re here to learn is what they were taught. And I have to admit that was one of the things that the parents really instilled in them. But we would integrate a lot of the-- Karasik: Life skills. Estrada: --skills. Life skills. And we-- Karasik: Yes. Estrada: We made ice cream, so they&#039 ; d learn how to measure. And we would--we celebrated all the cultures. You couldn&#039 ; t celebrate Christmas as Christmas. This was an interesting one. So I incorporated all the different countries that I could think of and incorporated it into finding out about different cultures and their traditions at that time. So that was how I helped. Karasik: And there wasn&#039 ; t a problem with that? Estrada: Not as long as I did that. I was-- Karasik: That you knew of. Estrada: There were--I was observed just like every other teacher had to be observed. I was observed a lot, and everything--I never had any problems with--and we had to turn in lesson plans on it. You know, it was just like &quot ; you want me to tell you exactly what I&#039 ; m going to be doing in every single minute?&quot ; &quot ; Yes, we do.&quot ; &quot ; Okay. So, I&#039 ; ll write down general ones and you can come in and look any time you want.&quot ; (laughs) Karasik: Right. Well, it sounds like, uh, it was definitely an--a--a--a plus or an advantage for you to have been from the area, having gone to another area to kind of gain that knowledge including your school. But that experience. And so would you say that it was definitely a benefit for you to feel like more imbedded in the community and you had all those-- Estrada: Oh, yes. Karasik: --connections and that made your life a lot more. Estrada: And because I taught for thirty-two years, I actually ended up teaching children of classmates that I had in school. Because a lot a--at that time they weren&#039 ; t moving out of California. I mean, they weren&#039 ; t moving out of San Marcos (laughs) as far as that goes. A lot of people stayed. Karasik: And people weren&#039 ; t moving in as much, as well, as they are now. Estrada: We did--yeah. The--in my later years in teaching, then we had the--the children from Vietnam, the chil--you know, that--the immigrants from there. So-- Karasik: Mm-hmm. Estrada: During that Vietnam time. Karasik: And I would assume that you integrate that--integrated them into the class. Or how did you handle some of that? Estrada: (laughs) You&#039 ; re going to laugh, but I would speak Spanish to them. And I forget--I forget that wasn&#039 ; t their second lan--their first language. And I would--but I--uh, there&#039 ; s just one little--one little Vietnamese girl that sticks out in my mind so vividly is because she did not speak English when she started. So, we ran the--well, we were already using an ESL program because of going in to--well, having mostly Spanish children in the classroom at the time. And then, um, she made such a tremendous advance. By the time she graduated from high school, she was Valedictorian. Karasik: Oh, isn&#039 ; t that great! Estrada: Yeah. So, in her--in her twelve years, you know, she was, um--she just moved right up the ladder. But it didn&#039 ; t hurt her at all that we were speaking to her in Spanish. She picked up some! (laughs) Karasik: At a young age, yes. Estrada: Uh-huh. Karasik: It&#039 ; s a lot easier. Well, I&#039 ; d kind of like to move on to--I mean there&#039 ; s--we could talk about how your work has changed since then. But I do happen to know that you&#039 ; re a--a basket weaver. I don&#039 ; t know if it&#039 ; s a--if there&#039 ; s certain levels or if you&#039 ; re a professional. Estrada: I&#039 ; m a beginner! Karasik: Oh, you are? But you&#039 ; re very involved with the community and so maybe you could tell us, then. You were probably noticing changes, because certainly after the war and then after the Vietnam War, you know, society was changing considerably. Estrada: Oh, yes! Karasik: But when did you--like with the basket weaving and some of that, has that just been later in your retirement years or was it in--and you were raising children? Estrada: I have two sons, yes. I have two sons that are--I don&#039 ; t even know--they&#039 ; re 43 and 40, I think, right now. Forty--no, they&#039 ; re 41 and 44. One&#039 ; s going to be 44 next week. And I have to say that I didn&#039 ; t really become involved in--as much with the tribe until after I retired. So, it&#039 ; s been in the last thirteen plus years, only because I didn&#039 ; t feel like I had enough time. I--I know you were a teacher also. But I--And I know that that just took up so much of my time, and my husband used to tell me, &quot ; Aren&#039 ; t you done--Aren&#039 ; t you off your job clock yet?&quot ; Or something like that would always be the remark. Now, he passed away three years ago, and I think that&#039 ; s when I&#039 ; ve really become more involved in the basket weaving, only because I felt like I needed to have something more that occupied me than sitting and thinking about what was going on. But, my cousin Diania Caudell says, &quot ; Come with me. You&#039 ; re not working today. Come with me. I&#039 ; m going to do a presentation at a school,&quot ; or &quot ; Come and help me.&quot ; That&#039 ; s how it started. And, when we teach in the schools, we do a different style of basket only because it&#039 ; s a little bit easier and we don&#039 ; t use traditional plants at that time, because you don&#039 ; t know if they&#039 ; ve had any insecticide in them. You don&#039 ; t know if they--you know, how safe or they&#039 ; re going to have a reaction. And that&#039 ; s the last thing you want if you go into a cla--into a group of 50 kids and have to do a--a--a basket and have somebody breaking out with a rash all over them. But so we went to cane products and we do a basic weave, and we make the starts for them. So, that&#039 ; s what I&#039 ; ve been doing now. Because we&#039 ; re doing it in another couple of weeks. We have a couple of groups going on. And then, they just finish the basket. And that has been going with kids from, oh, Montessori aged schools--I mean, Montessori--for preschools all the way through to like eighth grade, and then some--Well, we&#039 ; ve done it with the Cal State San Marcos and San Diego State also, um, college kids. Because they were in their Native American classes and their Native Studies classes, and we did baskets with them. And they would come and visit what we call Indian Rock in Vista. And it&#039 ; s a puberty rock for girls, puberty stage. And so, um, they would come up and the--the schools have been--wa--Cal State San Marcos was involved in putting native plants there. And so, we worked very closely with them. I have a cousin now who was a professor at San Diego State, so we&#039 ; ve become involved with some of her classes too. We also have--we do demonstrations that we call demonstrations where we use the native plants and do the native weave which is a little bit different and a little bit more complex because you have to use the awl in order to get the thread through. And so, we use the--the juncus and the--and the deer grass, and we&#039 ; re going to be doing that tomorrow! At a school in San Luis Rey. Karasik: Oh, there&#039 ; s so much there. One thing--when you said &quot ; cane,&quot ; I--I&#039 ; m--I&#039 ; m thinking sugar cane. Estrada: Oh, no. It&#039 ; s-- Karasik: Wha-- Estrada: --it&#039 ; s the in--inside part of bamboo. Karasik: Of bamboo! Okay. Estrada: Yeah. They take it out and they compress it. And so, then it--and it--it comes-- Karasik: Now, who&#039 ; s they. Do you get it--? Estrada: It&#039 ; s from--we get it from a company in--in--in Huntington Beach. Karasik: So, it is processed. Estrada: It&#039 ; s processed. Karasik: And they grow those there like they have maybe a ware--a greenhouse of-- Estrada: He gets it into a warehouse. We get it from a guy in a warehouse up there. Karasik: Uh-huh. Estrada: Only because, um, it&#039 ; s just safer-- Karasik: It&#039 ; s trusted. Estrada: --to use with it-- Karasik: --a trusted source, yeah. Estrada: I should have brought it inside because I-- Karasik: I--yeah. Estrada: I had some outside because I had to bring some for Diania! (laughs) Karasik: Oh yeah? And so, the other thing that I think is really interesting when you said &quot ; Puberty Rock.&quot ; So is this something that was passed down for generations, and do you think that our an--your ancestors, I mean the-- Estrada: I&#039 ; m sure that there were ancestors that went there and you--there&#039 ; s markings. It&#039 ; s on Indian Rock Road in Vista, off of Indian Rock. But it has markings and signs, handprints. But then of course, in the modern day, it&#039 ; s been vandalized and so we&#039 ; ve worked a lot with different companies and different schools and different technicians in order to find out how to remove a lot of that, because you can&#039 ; t just go up there and paint over it like they do on the curbs and the houses and the sides of the walls, now. So, it has--(chuckles) it has poison oak around it, on purpose--(laughs) Karasik: Oh! Estrada: --now, so that you can&#039 ; t go near it. But it was--the--Moro Hill near Camp Pendleton is part of our creation story. And it was from there a short distance to this Indian Rock and that&#039 ; s where girls would go and do their handprints, or do a s--sign that, you know, a-- Karasik: Like a coming-of-age ceremony. Estrada: It&#039 ; s much different than the boys. The boys go through a much rougher one. I mean, ants, and I don&#039 ; t know what else. But the girls did, but-- Karasik: Did you participate? Estrada: I did not participate in that. And I was trying to get that information out of my mom. She reset--she told me that she remembered doing something, but then that&#039 ; s it, you know. I never really--before she passed away--never really found out what the &quot ; it&quot ; was or the &quot ; something&quot ; was. Karasik: Right. Estrada: Yes. Karasik: And that&#039 ; s―is there some sadness around that, or just wishing that you― Estrada: Oh, I―definitely now, because I&#039 ; m learning so much more about the Native culture and the tribe itself, the intertwining of the families, the knowing that I have cousins beyond cousins, this kind of thing, and trying to have somebody right here (taps her right shoulder) on my little shoulder sometimes that would say, &quot ; Oh, that&#039 ; s the daughter of your aunt blah-blah-blah. Or your cousin blah,&quot ; and just trying to make sure that I knew. And she guided along that, because she was the--considered the elder in the tribe, when she passed away. And that&#039 ; s been four years, a little bit over four years now. But, attended everything, and so that&#039 ; s when I would learn more. I&#039 ; d say, &quot ; I&#039 ; ve seen them before, mom, but I don&#039 ; t really remember.&quot ; She says, &quot ; Well, when we were at your uncle&#039 ; s house in the valley, that part of his family―&quot ; And I thought, okay. Those were the kinds of things that― Karasik: When you say, &quot ; I&#039 ; ve seen them,&quot ; you&#039 ; re talking about some of the people that were in your family. Estrada: You would―either the family or people that would be associated with the family. I mean, I was at a Dia de Los Muertos last weekend in Fallbrook, and I thought, &quot ; Gee, a lot of these people (turning her head from side to side) I recognize.&quot ; And I would stop to think, and I&#039 ; d have to either go up and ask them, &quot ; Have I met you before?&quot ; (laughs) Or something like that. So that I would be able to make a connection. Karasik: Mmm. Estrada: And some of them I actually had met before. Karasik: Great. So, was there any, um, ritual that was done in the home, or anything that your parents ever talked about (Estrada shakes her head to indicate no) that was kind of handed down from the ancestors. Because I know there was certainly a time―like you said, sometimes it was more advantageous to be Latin or― Estrada: Mexican. Karasik: ―Mexican. Did you feel like, oh I would--I would love to have known more of the rituals or some of the ceremonies. Estrada: I&#039 ; m just learning a lot about that now. As a family, we did not practice a lot of that. But then―I say we didn&#039 ; t practice a lot of that. What I really feel like, maybe in a roundabout way, we did, because we always had large family gatherings. Now, in our tribe, we&#039 ; ve had a powwow the second weekend of June every year until Covid hit. But it, um,―prior to that, it was―we would be gathering at a--a park, at a water place. I mean we were up at some creek up in Pamu―the Pauma area. Just places where―and it would be huge family gatherings, and, um, because there were eleven in my mom&#039 ; s family, and then their kids and down through that, so― And then, besides the other brothers. One brother--one of my grandfather&#039 ; s brother--had all daughters. I think there&#039 ; s eleven or twelve of those. And then the other brother had six or seven. So that they―it--you know, so you just kind of (makes pulling apart gesture with her hands)―and then when you get these families all together― (makes pushing together gesture with her fists) My grand--my paren--my grandfather&#039 ; s fa--family lived in Oceanside. And so, he was kind of the in-between the San Luis Rey brother and the Cardiff brother. So, it made a―The people in my mother&#039 ; s family―I felt like she was a--a mediator or the in-between person to get to know this brother&#039 ; s kids with this brother&#039 ; s kids (gestures pulling from the left and the right into the center). And that&#039 ; s kind of what I&#039 ; m doing now. Karasik: Interesting. Estrada: Following in the footsteps, I guess you&#039 ; d say. Karasik: Of your mother. How--what a beautiful way to honor her. Estrada: Well, and on top of that, I have my husband&#039 ; s family, who is from Pala and San Jacinto area, and trying to get them to know the rest of this family. So, you know, it&#039 ; s always &quot ; I&#039 ; m going to call Roberta, because she&#039 ; ll know.&quot ; Well, if Roberta doesn&#039 ; t know, she tries to figure it out and find out who it is, you know, make a connection. Karasik: Right. So, I wanted to―I guess I would use the word &quot ; pride.&quot ; Was―because the--the times have changed now, di--but, when you were younger or compared to now, was the certain pride about being Native American? And then there were times where that was not talked about, like where you said it was easier to say I&#039 ; m Mexican. Estrada: Yes. Karasik: And, um, whe--where is that now, and h--how has that changed over the years? And do you feel much more--more pride and feel that it&#039 ; s more important? Or― Estrada: I think it&#039 ; s very important, because there are seven Luseño tribes in the area. And San Luis Rey is the only unrecognized tribe. We are still trying to get the recognition process done. But I think we&#039 ; re working at it together. We may not be federally recognized, but we are recognized by the people and the cities in the area. Last night, we went for a proclamation from the city of Oceanside. And, um, I think there were ten or twelve of us there last night, at the City Council meeting. And, um, it just made me feel like, &quot ; Oh! This is getting good.&quot ; Because now they&#039 ; re becoming more involved. For a while, it&#039 ; s always the same group. And that group is getting up there in years. And we need to pass it along. And we&#039 ; re trying to―right now, I&#039 ; m working with a younger cousin who has, um, aspirations to involve the younger people, the thirty-and-unders people, to get in--more involved. And so, we&#039 ; re working together and getting those―I couldn&#039 ; t believe the amount of people that were there that were in that age group. And then at the―We went--After that, we went to the Inyan--Indian monument that&#039 ; s in San Luis Rey Mission cemetery, in the old cemetery part. There&#039 ; s an Indian monument, and we had quite a large group there, that we put candles out and all the great-grandmothers and uncles and aunts, and so forth, around there. It was very, very touching moment, to feel--to feel that so many of these people―And then, at the end they were even saying, &quot ; Well, we&#039 ; d like to know more about this. Or maybe learn about that.&quot ; Because there was a period of time when―I know my boys― Karasik: I wanted to ask you about your boys, if they&#039 ; ve claimed their culture. Estrada: My boys did not know a lot about the Native Americans to start with. Karasik: Those two pages in the history book weren&#039 ; t enough in eighth grade? (chuckles) Estrada: No. And it--they were not. And now they&#039 ; re, um―they don&#039 ; t live in the area. They both live in Arizona now. But they&#039 ; re―because of their work, and they will ask questions, though. And they will want, say, &quot ; Oh, are we going to do that this year? Oh, I think I&#039 ; ll come for powwow. Are we going to have it?&quot ; &quot ; Mom, I don&#039 ; t think I&#039 ; m quite sure on what to do with this.&quot ; But they both learned how to make their frybread. (chuckles) Karasik: Yes. Estrada: That&#039 ; s something that was stuck with them, and that was there. So― Karasik: Yeah. I think it&#039 ; s really interesting how throughout the decades, if you will, it&#039 ; s been sort of not in fashion― Estrada: Yes. Karasik: ―to look at your culture. Now, it&#039 ; s very much in fashion. Estrada: Land acknowledgment, right now, is one of the big things. And so, you&#039 ; ll hear that when you go to different, um, occasions, or different presentations. They&#039 ; ll say, &quot ; We want to acknowledge that we are on Native land.&quot ; We want to― Karasik: Absolutely. Estrada: ―you know. That&#039 ; s more going on now, and you see that in their speeches. Whereas you didn&#039 ; t see that before. Karasik: Absolutely. I--I find that in--in, just when I&#039 ; m on a Zoom―in fact, my name―and then I put what city I&#039 ; m in, and then I put what stolen lands that I occupy. Be― Estrada: Mm-hmm. Right now, we&#039 ; re on (gestures quotes with her fingers) Karasik: Kume― Estrada: ―Native land. We&#039 ; re on Ku―we&#039 ; re―well, yes. We&#039 ; re not on Kumeyaay land. We&#039 ; re on―we&#039 ; re in between, now. It&#039 ; s between the Luseño and the Kumeyaay area. Karasik: And so, Luseño is sort of the umbrella of the six or seven tribes― Estrada: Seven tribes. Karasik: ―that you were talking about. And the recognition―are there certain aspects of it from the government or from the tr--tribe itself? Estrada: Government. Karasik: From the government. Estrada: Yes. Karasik: So, the tribes, for sure, recognize you, but it&#039 ; s some kind of a governmental requirements to― Estrada: Yeah. There&#039 ; s a lot of r--there&#039 ; s a lot of red tape, you may as well say― Karasik: Right, right. Estrada: ―that you have to jump through. Karasik: And--and is― Estrada: You have to have proof of being a government from a--for a period of time. And so, that&#039 ; s one of the things. Karasik: Of being like a sovereign― Estrada: Mm-hmm. Karasik: ―nation or--or― Estrada: Yeah. Karasik: You know. Estrada: Where you have a―where you do things then. So, you&#039 ; ll find if they&#039 ; re doing any activities, you&#039 ; ll find people that are recording that, so they&#039 ; ll have a recording of what&#039 ; s going on now. And― Karasik: Documentation― Estrada: ―documentation of all of that. Karasik: ―every―Right. Estrada: Going back to when we were talking about the basket weaving, we do a lot of things with the--the schools now. And so then, before we start with that, we tell them where we&#039 ; re from. Yes, we know that this part―now, like when we went to do it at San Diego State. Yes, we are on Kumeyaay land right now. We were invited to do this. And what we use for the schools is a Cherokee style. And so, we were given permission from Tekua, so that it was--would be available. Giving―I don&#039 ; t want to say permission―I want to say you recognize where everything came from. You don&#039 ; t say it&#039 ; s yours if it&#039 ; s not yours. Karasik: So, there&#039 ; s a respect for the origin of it, and then there&#039 ; s also a--a, like you said, a recognition or a--um, yeah. I--I&#039 ; m--I&#039 ; m thinking of so many things. I--You said &quot ; tekua.&quot ; Is that some organization, or what― Estrada: It&#039 ; s the Cherokee, Cherokee band. Karasik: Oh! Okay. And who&#039 ; s that umbrella? Estrada: Cherokee. Karasik: Ok. And then Tekua is underneath― Estrada: Yeah. They&#039 ; re part of the Cherokee. Karasik: ―that. And then are they a little bit more going east, like to Arizona? Or are they― Estrada: No. They&#039 ; re, um, more, um, Oklahoma area. Karasik: Oh, right. Okay. Estrada: In that area. Karasik: Okay. Um, oh, there&#039 ; s just so much there. And you&#039 ; ve really been wonderful to kind of branch into some of the questions that I wanted to ask you. Um, I think I--I want you to tell me how you feel about doing this oral history, and how important it is. What--what are--what kinds of things do you want our descendants to know, and how important will that be for--for them, and that&#039 ; s why we&#039 ; re doing this oral history. And then, maybe you can add in there some of your accomplishments, if there&#039 ; s any regrets that you might have had, um, and kind of how your life path has changed, I think more since your retirement, and how that feels for you to, um, be more involved and have that pride and want to really pass that on and tell this story. Estrada: Well, it&#039 ; s interesting, because I do have two twenty-year-old grandchildren, a sixteen-year-old, and a six-year-old, and trying to make them understand their heritage at the same time. And so, yes, I&#039 ; m doing that with them, but I hope that other people are letting their children know about their culture and heritage, no matter what culture and heritage it is. And, um, having the pride, not hiding yourself. And it&#039 ; s important to know that one of the things that--I mean, San Marcos―I have to say. I don&#039 ; t live in San Marcos. I lived in San Marcos at one time. I did after I was married. Also, I lived there for a short time before we moved into Escondido and then Vista. So, we&#039 ; ve lived in North County. But it&#039 ; s always had a place in my heart. And the people are just so interested in what everybody else is doing. I grew up in this area being friends with people from the egg ranch--Prohoroff&#039 ; s Egg Ranch--and just having, you know, and like all those race horses over here on the other side, and then the farmers on the other side. So, it was a big diverse. And I need to have my boys tell their kids that there&#039 ; s more to it than Minecraft on the computer. Karasik: Uh, absolutely. Estrada: And so― Karasik: So, when you said egg ranch, it was like, &quot ; oh, there&#039 ; s probably a whole story there.&quot ; So, some of those, the egg ranch and the others that you will mention, they&#039 ; re still here. So that&#039 ; s― Estrada: (shakes her head). Karasik: Oh, they&#039 ; re not. Oh. Estrada: C.S.U. S.M. was--is built― Karasik: On― Estrada: ―on the egg ranch, on Prohoroff&#039 ; s Egg Ranch. Karasik: Oh! On all those lands. How was that? Estrada: It was hard at first. Karasik: Were there burial grounds there as well― Estrada: Um, probably. Karasik: ―that we know of? Estrada: No. Probably, probably. In the extension that they were building at San Marcos High School, they&#039 ; re--in where they&#039 ; re working, where the construction is now, there will be a lot of orange fencing. In the Creek Project in San Marcos, too, there&#039 ; s a lot of orange fencing, because that&#039 ; s all--the Natives lived along the water source, and I know that my mom&#039 ; s aunts worked and--and my mom--I don&#039 ; t think my mom&#039 ; s mother did but--my mom&#039 ; s aunts were in a lot of those camps, cooking for the people that were, you know, working on, or living in these areas, or working in these areas. Karasik: Yeah. I&#039 ; m curious there, because I--I know back, you know, pre-modern technology, they often moved because first they respected the land. And there were different growing periods and animals. There are all kinds of reasons that they would move. And so, that would be then sometimes how the women might go there and then support that, or― Estrada: Ours went--Our tribe went from the ocean to the mountains, because they would go up in the mountains and collect the acorns and so forth. But my grandfather&#039 ; s father was a sheep herder. Karasik: Mm-hmm. Estrada: And he would--would go up in that area. His―My grandmother&#039 ; s brothers were miners and helped at the mining area in the Pala area. So, you know there was this way, and this way. San Luis Rey Mission is built on our Indian village site. The, um―they were given the opportunity to move up to the mountains or just spread (indicates spreading out in groups with her hands) and diverse themselves, and that&#039 ; s what they did. A lot of them went into the farming and into construction and things like that. Karasik: So, you heard about your mother&#039 ; s mother and father, or your--even like your husband&#039 ; s parents and grandparents. Those were just stories that were kind of passed down. Do you feel― Estrada: It&#039 ; s all oral story. Karasik: Yeah. And--and so that oral history, you― Estrada: Is important. Karasik: ―Absolutely. Estrada: It&#039 ; s not all recorded, except (points to her head) up here now. Karasik: And that&#039 ; s a lot why we&#039 ; re doing it here. Estrada: That&#039 ; s a big reason why I&#039 ; m very into what&#039 ; s going on right now. Yes. Karasik: And I think you&#039 ; ve done a fantastic job. Estrada: Oh. Karasik: We could go on and on. I also think it&#039 ; s ironic that, um, Cal State San Marcos, who&#039 ; s doing this project, is on that land. Estrada: Mm-hmm. Karasik: So, in a way, it is--they are giving back. Estrada: They&#039 ; re sharing. Karasik: Which is--is really good. Estrada: The best part of this whole thing is this &quot ; site&quot ; (gestures air quotes) that we&#039 ; re in today was actually on the elementary school that I went to. It was our cafeteria. Karasik: This specific building? Estrada: This specific building. It was our cafeteria, and we had our (gestures quotes with her hands) &quot ; dances&quot ; inside this building. We did our choir from the stage. Karasik: This stage? Estrada: This stage. The only thing that&#039 ; s different about it now is there used to be a kitchen connected. Because when we were in maybe fourth grade up, you could be a--you could be a cafeteria helper. Karasik: Sure. Estrada: And, um, you&#039 ; d help serve at the lunch line, and I did that. But it― Karasik: It&#039 ; s interesting. When you said &quot ; dancing.&quot ; So, it was okay to dance. And that dancing, was it more like &quot ; American culture?&quot ; Or was― Estrada: Yes. Karasik: It was. Estrada: Yes. It had nothing to do--do (shaking her head) with the Natives at all. Karasik: Okay. Estrada: Mm-hmm. Karasik: Yeah. Um, I could talk about that, but this is your story. Estrada: (laughs) Karasik: Um, so, I&#039 ; m thinking there&#039 ; s not very many regrets. It sounds like you&#039 ; ve really had a wonderful life. Estrada: I think after my retirement, um, I became more involved and then it made me feel even more proud of my heritage. Karasik: Yes. Estrada: And then the--on top of that, um, I made a lot of connections to different family members and my husband&#039 ; s family, and trying to get that all focused on, so that I could intermingle that so I could pass that on to my boys who could pass it on to their children. And I really feel that by doing things like this and coming out and talking about it―I know that when I first started, Diania would say, &quot ; Let&#039 ; s go.&quot ; Okay. I&#039 ; d go and I&#039 ; d stand in the background. Well, I listened a lot. Well, that&#039 ; s how I learned my Spanish in the first place, because my grandfather sold to―he sold the rabbits and the guy that came to pick up the rabbits couldn&#039 ; t speak English and he would speak Spanish to him. And here would be Roberta by his side. So, I mean, he was one of the influential people, I&#039 ; m learning, that second language that was so important in this area. But, um, now I&#039 ; m interested in trying to pick up the Luseño language, the Chamteela. I can&#039 ; t even say it. Because we&#039 ; re called the Payómkawichum, which are the people of the west. And so, it goes all along the western coast and in--into the mountain. Karasik: And is there anyone still around― Estrada: Yes. Karasik: ―to teach some of that? Estrada: Yes. I have to take my time and go to those classes. Karasik: So― Estrada: Right now, they&#039 ; re just starting some Zoom classes for―they called it for the young people. But there&#039 ; s a lot of people that want to learn it beyond that. So, we&#039 ; ll see what happens. But they&#039 ; re doing them on Zoom right now. Karasik: You― Estrada: Because you need to hear it. Karasik: I&#039 ; m sure, yes. Estrada: You need to hear it. You can&#039 ; t do it from the book― Karasik: You have to― Estrada: ―and read it. And, um, I&#039 ; ve got several little kid&#039 ; s books that I&#039 ; ve gotten from my grandkids that have the English on one side and the Luseño language on the other side and yes, you can do it that way, but you still don&#039 ; t hear the correct pronunciation. Karasik: Yeah. That&#039 ; s really important. The--it&#039 ; s--I&#039 ; m feeling like in some ways it&#039 ; s full circle. You know. It&#039 ; s coming back full circle, and now a--a--the pride is really more known amongst― Estrada: I think it&#039 ; s more evident now and you can feel it. Karasik: And even outside of your culture. Estrada: Yeah, you can see it coming back. Because looking out at the people that were sitting at the City Hall last night, and them paying attention to what was being said about our culture, about ourselves, by the captain at the time. Mel was talking and you just look out at the people and you could see them really into what was being said about what was going on there, so― Karasik: That must feel wonderful. Estrada: Yeah. And so, I mean, it makes you feel. I told them that. I told somebody else, after the Dia de Los Muertos thing last night. I just go, &quot ; You know, I really feel very proud to be part of this group.&quot ; And it ma--it makes you feel like― Karasik: Right. Estrada: ―you&#039 ; re doing something good. Karasik: Absolutely. I&#039 ; m so happy for you. Estrada: (chuckles) Karasik: And so, I guess, um, in closing, obviously if there&#039 ; s anything else that you&#039 ; d really like to say, but I feel like we&#039 ; ve had a--a really wonderful conversation. And I hope you do as well. Estrada: Yes. Karasik: But if you―you know, there&#039 ; s a lot of work done now too, around, beyond the veil. Like people have passed and sometimes people want to get in touch with them, or wish that they could have, you know, tell― Estrada: Conversations. Karasik: Right! And so, if you had that―if some of our--your descendants had the opportunity to talk with you, which is a lot of what this will be for them― Estrada: Oh, yes. Karasik: ―what--what would you tell them that is most important, the things that they should really pay attention to, and the things that don&#039 ; t be so concerned with. Like, what&#039 ; s the most important thing, particularly involving your culture and how they want to live their lives that--that honors your--your history, your heritage. Estrada: I would say―well, I do this to my boys right now. I tell them, you know, &quot ; You need to live your life like you feel. But you also need to remember and respect all the adults.&quot ; I mean, as we were raising the two boys, Richard and I did not allow them to speak out of turn to--to them. Not to say harsh things or anything like that. And I think that that&#039 ; s fallen away right now. And that&#039 ; s really something important that needs to be brought back, is the respect for your ancestors. Whether they be living or not. And I hope that this is one of the programs that shows the importance of the lives of people that have been and what they&#039 ; ve gone through. I mean, nothing&#039 ; s been real easy for me, but I have to say that with the support that you have, no matter where it comes from, it&#039 ; s important that they pick it up. Karasik: And how important that support was in your life. Had you been, for example, stayed back in Wisconsin―although they have some pretty strong tribal activities― Estrada: I have―my dad has got a brother-in-law that his whole family, all his nieces and nephews, are really into it. But it&#039 ; s not a―I guess it&#039 ; s because it&#039 ; s not immediately connected. Maybe that&#039 ; s what it is? I mean &quot ; in bloodline&quot ; means nothing. Or how much blood―&quot ; quantum&quot ; does not mean anything. It means--what means something--what should mean something to them is that they were related to someone who spoke up and tried to help others in the area. And that&#039 ; s what we&#039 ; re doing as a tribe, non-federally recognized tribe. Yes, we have a California recognition, and basically that&#039 ; s because of water rights. But the Califor--the federally recognized tribes, some of them, look down on you now. But who&#039 ; s doing the work? Just keep plugging along and making sure that you&#039 ; re doing what you think is best for yourself and your family. Karasik: That&#039 ; s beautiful. Who&#039 ; s doing the work. Estrada: Yeah. Karasik: Yes. Well, I think this is probably a good place to stop― Estrada: Okay. Karasik: ―all though we could go on. And we&#039 ; ll see what happens with the archives, and what else we might want to do. Like, it would be really wonderful to videotape a basket weaving class. I don&#039 ; t know if that&#039 ; s possible. And I&#039 ; m certainly wanting to attend and--and learn more, but― Estrada: There will be some on November twelfth. That&#039 ; s basket weaving. Karasik: Is that the same day as the Luseño honoring that? Estrada: (nods) Karasik: Yes. Estrada: Yes, it is. Karasik: Oh, and we didn&#039 ; t mention, which I thought was so wonderful, that this happens to be Native American― Estrada: Native American month. Karasik: ―American Heritage month. So, we&#039 ; re celebrating and honoring it. Estrada: (chuckles) Karasik: And we have one of the best elders here. Estrada: Oh, thank you. Karasik: Oh, that was one question I wanted to ask you. The word &quot ; crone,&quot ; does that come from your culture? Estrada: The what? Karasik: Crone? Estrada: No. Karasik: Okay. It&#039 ; s an elder woman. And I&#039 ; m not really sure where it comes from. I think it might be Celtic or another matriarchal based culture. Estrada: Uh-huh. Karasik: But I think that the respect for the elders in your culture is--is very strong. Estrada: It&#039 ; s very strong. Karasik: And that&#039 ; s really so important. And that--I think what the children―which you have shown in your family and with all your--all your relations. Karasik: Omitaki. Estrada: (laughs) A lot of them. Karasik: Yeah. That&#039 ; s wonderful. Well, thank you so very much. Estrada: And thank you for having me. Karasik: Yes, and again this is Roberta Estrada. And we are in San Marcos at the Heritage Museum here and this is all part of the Cal State San Marcos Archive pro--Oral History program. Estrada: Oral history. Karasik: Yes. Thank you very much! https://rightsstatements.org/page/InC/1.0/?language=en video Property rights reside with the university. Copyrights are retained by the creators of the records and their heirs. This resource is licensed for noncommercial educational use using CC NC-BY 4.0. Please contact Special Collections at archives csusm.edu if you need reproductions made. Please see the related “Preferred Citation note” for language on citing materials from this collection. Permission to examine Library materials is not authorization to publish or to reproduce the examined material in whole, or in part. Persons wishing to quote, publish, perform, reproduce, or otherwise make use of an item in the Library’s collections must assume all responsibility for identifying and satisfying any claimants of the copyright holder. The researcher assumes full responsibility for use of the material and agrees to hold harmless the University Library, and California State University, against all claims, demands, costs, and expenses incurred by copyright infringement or any other legal or regulatory cause of action arising from the use of the Library's materials. In assuming full responsibility for use of the material, the researcher also understands that the materials they examine may contain Social Security numbers, other personal identifiers, and/or sensitive material on potentially living and identifiable individuals (e.g., medical, evaluative, or personally invasive information). The researcher agrees not to record, reproduce, or disclose any Social Security number or other information of a highly personal nature that may be found. 0 https://archivesoralhistories.csusm.edu/ohms-viewer/render.php?cachefile=EstradaRoberta_KarasikSuzy_2022-11-03_access.xml EstradaRoberta_KarasikSuzy_2022-11-03_access.xml Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Title A name given to the resource Estrada, Roberta. Interview November 3, 2022 Description An account of the resource Roberta Estrada is a Luiseño woman from the San Luis Rey Mission Band of Mission Indians. She grew up in Vista, CA and was educated throughout the North County school districts. She attended college, earning both Spanish and General Education degrees. She taught ESL in the San Marcos Unified District for thirty-two years. After retirement, she became more involved in the Indigenous community and learned basketry. She accompanies her cousin, Diania Caudell, on school group presentations and teaches audiences about basket-weaving and native plants. Estrada is proud of her Luiseño heritage, and continues reconnecting with family members and getting involved in Indigenous community activities. Estrada also discusses in her interview, the process of tribal recognition with the United States government, teaching English to Vietnam refugees, and the Prohoroff Chicken Ranch. Identifier An unambiguous reference to the resource within a given context SC027-31 Subject The topic of the resource Basket making Education, ESL Endemic plants -- Southern California Luiseño Indians Refugees -- Vietnam Date A point or period of time associated with an event in the lifecycle of the resource 2022-11-03 Format The file format, physical medium, or dimensions of the resource video Creator An entity primarily responsible for making the resource Roberta Estrada Contributor An entity responsible for making contributions to the resource Suzy Karasik Coverage The spatial or temporal topic of the resource, the spatial applicability of the resource, or the jurisdiction under which the resource is relevant San Marcos (Calif.) Publisher An entity responsible for making the resource available California State University San Marcos University Library Language A language of the resource English Rights Holder A person or organization owning or managing rights over the resource. Roberta Estrada Type The nature or genre of the resource Moving image Community history Native American experience North County Oral History Initiative Women's experience Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Title A name given to the resource Oral Histories Description An account of the resource Video and audio oral histories can be viewed here. Histories are listed alphabetically by last name. Individual histories are indexed and transcribed and can be searched. Publisher An entity responsible for making the resource available California State University San Marcos University Library Rights Information about rights held in and over the resource <p>Rights to oral histories vary depending on the history. The library owns the copyright to some histories, and has license to reproduce for nonprofit purposes for others. Please contact CSUSM University Library Special Collections at <a href="mailto:%20archives@csusm.edu">archives@csusm.edu</a> with any questions about use.</p> Oral History A resource containing historical information obtained in interviews with persons having firsthand knowledge. Interviewer The person(s) performing the interview Linda Kallas Interviewee The person(s) being interviewed Diania Caudell OHMS Object This field contains the OHMS Hyperlink (link to the XML file within the OHMS Viewer) https://archivesoralhistories.csusm.edu/ohms-viewer/render.php?cachefile=CaudellDiania_KallasLinda_2022-10-17_access.xml OHMS Object Text This field contains the OHMS Index and / or Transcript and is what makes the contents of the OHMS object searchable in Omeka 5.4 Caudell, Diania. Interview October 27, 2022 SC027-22 1:35:35 SC027 California State University San Marcos University Library Special Collections Oral History Collection CSUSM This interview was recorded as part of the North County Oral History Initiative, a partnership between California State University San Marcos and San Marcos Historical Society &amp ; Heritage Park. This initiative was generously funded by the Center for Engaged Scholarship at CSU San Marcos. Basket making Education -- Native Americans Luiseño Indians Oceanside (Calif.) Diania Caudell Linda Kallas mp4 CaudellDiania_KallasLinda_2022-10-17_access_redacted.mp4 1:|23(17)|51(14)|74(5)|91(9)|108(14)|129(9)|139(14)|156(6)|168(11)|179(10)|196(9)|215(13)|233(8)|248(2)|265(9)|282(2)|300(17)|312(13)|340(16)|373(13)|399(13)|418(11)|435(5)|458(2)|482(12)|497(4)|513(2)|533(6)|552(8)|567(7)|584(9)|601(8)|626(4)|645(12)|668(10)|684(13)|710(7)|729(7)|751(5)|765(7)|792(7)|816(12)|830(5)|857(12)|875(11)|904(17)|924(12)|947(6)|967(7)|989(14)|1008(8)|1030(2)|1044(10)|1061(14)|1082(9)|1100(1)|1123(13)|1148(8)|1170(9)|1192(9)|1209(1)|1220(1)|1235(15)|1255(1)|1280(9)|1294(14)|1320(7)|1340(14)|1356(3)|1382(10)|1402(4)|1432(12)|1452(9)|1472(6)|1487(8)|1503(5)|1546(12)|1562(15)|1580(16)|1603(4)|1622(9)|1638(6)|1659(2)|1682(6)|1722(3)|1761(12)|1780(1)|1791(6)|1806(11)|1820(8)|1840(16)|1854(2)|1876(3)|1895(7)|1907(7) 0 https://archivesoralhistories.csusm.edu/files/original/214f3df10b105188751e6d028fef0176.mp4 Other video English 0 Introduction/ Family background Diania Caudell discusses her family’s background. Diania explains that one side of her family is part of the San Luis Rey Band of Mission Indians and that goes back nine generations. The other side of her family is French, and her great-grandfather, Hubert Foussat, was one of the founding fathers of Oceanside, CA. She also discusses other family details, such as the fact that she and her parents moved around the West Coast during her childhood due to her father’s career in construction, as well as information about her grandmother who worked at Camp Pendleton. family history ; Indigenous history ; Indigenous people ; Luiseño people ; North County San Diego (Calif.) ; Oceanside (Calif.) ; San Luis Rey Band of Mission Indians 339 Activism in Indian education reform Diania Caudell discusses her activism in advocating for the Acjachemen and Juaneño people for education reform in San Jan Capistrano, CA. She recalls fighting against Indigenous erasure in her children’s classrooms. She describes the complicated history of school registration files in terms of ethnicity, and how many Indigenous families were taught to select either “Other” or “Caucasian” on school and other legal forms. She explains how this causes erasure in the school system. She recalls surveying the K-12 registration files in the San Juan Capistrano Unified School District and identified 210 Indigenous students. This led to the formation of the San Juan Capistrano Council, which established an Indian Research Center. Acjachemen people ; activism ; education reform ; Indian education ; Indigenous activism ; Indigenous students ; Juaneño people ; San Jan Capistrano (Calif.) ; San Juan Capistrano Unified School District ; students 727 Back injury/ Career in basketry Diania Caudell describes a back injury she suffered. She recounts deciding to undergo back surgery and learning how to walk again. While recovering from the surgery, the Acjachemen people sent her a newsletter about basketry. She describes making the decision to learn basket-weaving in order to learn patience for her recovery, and also to expand her knowledge on Indian education. Acjachemen people ; Back injury ; Basket-weaving ; Basketry ; Indigenous basket-weaving ; Indigenous basketry ; Indigenous education 1167 Indigenous educational programs Diania Caudell discusses the current state of the San Juan Capistrano Unified School District. The Indian Research Center is open to the student population, but she explains that it requires federal funding to remain open. She also explains that the Research Center is also open in Huntington Beach because they have a large Cherokee community in the area. She explains how Indigenous history is not properly taught in K-12 schools. activism ; Cherokee people ; education reform ; Huntington Beach (Calif.) ; Indian education ; Indigenous activism ; Indigenous history ; Indigenous students ; San Jan Capistrano (Calif.) ; San Juan Capistrano Unified School District ; students 1511 The California Indian Basketry Weavers Association Diania Caudell discusses her involvement with the California Indian Basketry Weavers Association (CIBA). She explains that she has been a CIBA board member for at least twelve years. Before joining the board, the CIBA discovered that the traditional materials that are used in basket weaving were being destroyed due to development projects. Since becoming a board member, Diania has advocated towards protecting Southern California native lands. Basket-weaving ; Basketry ; California Indian Basketry Weavers Association (CIBA) ; Environmentalism ; Indigenous basket-weaving ; Indigenous basketry ; Native lands ; Native plants 1968 The foundations of basket-weaving Diania Caudell describes the various types of traditional plants that are used in basket-weaving. She explains that California is home to over 243 tribes, and that each tribe uses different plants. In Southern California, about five different plants are used in basket-weaving, such as the Juncus textilis and yucca. Diania also describes the many different weaving and dyeing techniques that are used in basketry. Basket-weaving ; Basketry ; Indigenous basket-weaving ; Indigenous basketry ; Native lands ; Native plants 3030 Pesticide and insecticide effects on native plants and basket-weaving Diania Caudell describes the dangers pesticides and insecticides have on native plants and on the health of the community. This is an important topic that she has brought awareness to as a CIBA board member. Cities and counties often will not provide notice to their citizens when they begin spraying to protect against insects and rodents, and this causes major health concerns to basket-weavers or others who regularly pick native plants and crops. She describes an incident in which she smelled a plant and experienced a chemical reaction. She expresses concern for places like golf courses and hiking trails, where athletes, families, children, and animals frequent regularly. Diania also explains how the chemicals are affecting food and water supplies in Indigenous communities. Basket-weaving ; Basketry ; California Indian Basketry Weavers Association (CIBA) ; Environmentalism ; Indigenous basket-weaving ; Indigenous basketry ; Insecticides ; Native lands ; Native plants ; Pesticides 3584 Local volunteer work Diania Caudell discusses her volunteer work in North County. She has volunteered her time at Camp Pendelton, at Daly Ranch, and at local elementary schools. Diania discusses in great detail her time as a docent at Daly Ranch, where she aided in the “Indian program” and presented on the history of local Indigenous communities. She recalls bonding with one of the rangers and how they made a wiiwish dish together. She also recalls how her role expanded while volunteering at the Daly Ranch, other volunteers with whom she worked, and the school group programs she helped develop. Basket-weaving ; Basketry ; California State University San Marcos ; Camp Pendleton (Calif.) ; Daly Ranch ; Escondido (Calif.) ; Indigenous basket-weaving ; Indigenous basketry ; Indigenous education ; Indigenous history ; Indigenous people ; North County San Diego (Calif.) ; students 3994 Basket-weaving at Mission San Luis Rey Diania Caudell discusses her volunteer work at Mission San Luis Rey. She provided a basket-weaving demonstration to forty-six Franciscans. She describes expecting to see the Franciscan friars dressed in traditional robes, but was surprised to find them dressed in modern street clothes. She recalls the demonstration being a rewarding experience for all involved. Basket-weaving ; Basketry ; Catholic Church ; Franciscan friars ; friars ; Indigenous basket-weaving ; Indigenous basketry ; Indigenous history ; Indigenous people ; Luiseño people ; Mission San Luis Rey ; Oceanside (Calif.) 4328 Upcoming presentations Diania Caudell discusses the upcoming presentations she has scheduled in North County. She talks about planning to do basket-weaving demonstrations at Pablo Tac elementary school. She also talks about performing at the upcoming Jubilation of the Valley Festival and doing another basket-weaving demonstration at a senior center. She also recounts her recent demonstration at Camp Pendleton, where she discussed the native plants near the area with the audience. Basket-weaving ; Basketry ; Camp Pendleton (Calif.) ; Indigenous basket-weaving ; Indigenous basketry ; North County San Diego (Calif.) ; Schools ; Students 4606 Controversy over working with the Mission Diania Caudell reflects on the criticism she has received from the Indigenous community about her volunteer work at the Mission San Luis Rey. She states that she is not condoning the racist history of the Mission towards their Indigenous community, but she also wants to pay her respects to her ancestors who are buried on the Mission grounds. She explains the complicated history the Luiseño people have with the Mission, especially those whose ancestors helped built the Mission, or who were educated and lived on the Mission’s grounds. family history ; genocide ; Indigenous history ; Indigenous people ; Luiseño people ; Mission San Luis Rey ; Oceanside (Calif.) ; racism 5016 Becoming a historian/ The Luiseño language Diania Caudell discusses how she became a historian of Indigenous history. She explains how she attended California State University Riverside to learn the Luiseño language. She then performs a demo language presentation with the interviewer. She uses laminated cards containing illustrations with associating Luiseño words for the demo presentation. Diania also reads a poem that she wrote about the Luiseño people and their creation story that was inspired by a hike up a mountain near Rainbow, CA. California State University Riverside ; historian ; Indigenous history ; Indigenous people ; Indigenous poetry ; Luiseño language ; Luiseño people ; poetry ; Rainbow (Calif.) Oral history Interview with Diania Caudell focused on her Native American ancestry as well as her past occupation as an accountant. Also included is her implementation of Native American education in the San Juan Capistrano School District and how her back injury led her to become a basket weaver. The written transcription of this interview also contains a glossary and poem in Luiseño with English translation, written by Caudell in 2003. DC: Is my lipstick okay? [laughs] Today is October 27, 2022. I am Linda Kallas, and I am interviewing Diania Caudell as part of the North County Oral History Initiative. Thank you, Diania, for being here, and allowing me to do this with you today. Diania Caudell: No $uun Looviq [&quot ; My heart is good&quot ; in Luiseno. Our way of saying &quot ; thank you.&quot ; ] [chuckles] Linda: Miiyu. [&quot ; Hello&quot ; to one person in Luiseno.] DC: Miiyu [laughs]. LK: Um, we were--I just wanted to ask you when and where you were born. DC: Uh, where was I-- [redacted] 1948. I was born here in North County, San Diego--Oceanside, California, San Diego County. LK: And was your family an active part of any cultural community, such as religious or ethnic groups? DC: Well [sighs] yeah, we were, uh, part of the first indigenous people here in the Americas or whatever you want to say on that part. Um, we are part of the San Luis Rey Band of Mission Indians, uh, been in the area as far as, uh, the written is concerned, you know, since they were written at the Missions, I would say the 1700s, because after that it was, um, mostly--before that it was all oral. So, um, we&#039 ; ve been here over nine generations. That&#039 ; s on the native side. LK: That&#039 ; s on the native side. DC: Yeah. LK: Which means-- DC: It means that-- LK: On the other side is-- DC: On the other side, the French side came to us, and he landed here in 1868. He was Hubert Foussat. Here in San Francisco. He was one of the founding fathers of Oceanside. LK: Is that why there&#039 ; s a street named after him? DC: Yes. But that&#039 ; s not at a--that&#039 ; s not named after my great grandfather. That&#039 ; s named, really, with--after his brother, Ramon Foussat. LK: Okay. DC: And he&#039 ; s the one that had the ranch in the area up there, by Highland and Oceanside. Faustino Foussat had the land there in the valley, San Luis Rey Valley. LK: And there&#039 ; s also an elementary school named Louise Foussat. DC: Yes. She&#039 ; s--I&#039 ; ve always called her as an aunt, but she&#039 ; s really a cousin. Um, she was--she married a Foussat. Okay. Her maiden name is a Munoa, and her mother was, um, Theresa Gidden, Theresa Giddens, and, um, that&#039 ; s another one that&#039 ; s--she was born at Pala, and, uh,that&#039 ; s another side of our family, my father&#039 ; s side, that had been here a long time. That&#039 ; s another whole side that I could talk about when you get to that point, if you want to, and his grandmother-- LK: Okay. DC: --was born on the Marron Ranch in 1865, so-- LK: So, your family history stretches way back in the North County. DC: Yes. Yes. LK: Um, this seems like a silly question, but how do you like living and working here? DC: [laughs] Okay, it--all I can tell you is that, um, I wouldn&#039 ; t want to live anyplace else, you know, other than--growing up, I lived all over the state of California, Arizona, New Mexico, and Nevada, only because I&#039 ; m, I&#039 ; m a construction brat, let&#039 ; s just put it that way. My father was a heavy construction operator, had his own equipment. So, if you go anywhere here in California for the freeways, he probably helped build those, all the dams here in California, uh, he was probably was working on those, um, also like Parker Dam in New Mexico, you know, even in Arizona, I mean, excuse me, Arizona. You have some of the bigger dams, you know, throughout [breathes in] so, um, my mother kept coming back to North County, because she was born here in San Luis Rey Valley. Her family, her family&#039 ; s from here. My father&#039 ; s family is from Pala. So, we kept coming back and, um, I think she put her foot down from travelling when my brother and I were in junior high. So, I graduated from Escondido High School, and stayed in Escondido until I got married, then I moved up to Orange County, San Juan Capistrano. I was up there for 40 some years, before I came back down here to my home. LK: Wow. DC: [laughs, then bell chimes] Oh-oh. Is that me? LK: Well, so you do feel part of the community, and within that, do you feel like you have a support network? DC: Well, if you&#039 ; re gonna say support network, you&#039 ; re going to have to look at the whole family, okay. Just with my great-grandfather. He had 11 daughters. LK: Wow. DC: And so, one of them was my grandmother, and he raised my mother because her father died when she, when she was a young child. And so, my great-grandfather, Faustino Foussat, raised her. So, when you have a large--just one branch of the Foussat family that had all these sisters and all these children, um, there&#039 ; s a support group on the ones that were close [chuckles] let&#039 ; s just say. My grandmother, um, was born in San Luis Rey Valley, uh, lived there all her life, uh, well not all her--until she retired, and then she went to Hemet. But, she retired from Camp Pendleton. She was one of the first workers there, you know, in the pressing. So, network-wise, yes, we have a good network of family. But, they all kind of seem to travel away, you know, on some things. Still, today, you know, because it&#039 ; s San Luis Rey Band of Mission Indians which I&#039 ; m part of, we have good support network, in that, within relatives. I mean we have--I have a lot of cousins, you know, and related on both sides. If we had to talk about that, I&#039 ; m double related on some of them, and people just kind of wonder what--how did that happen? When you try to explain the story, uh, it gets confusing. LK: Mm-hmm. DC: So, um, we just want to do a big picture one day [laughs]. LK: That would be nice. Um, you said that you were in Orange County for 40 years. DC: Mm-hmm. LK: So, tell me about the work you did there. DC: [sighs] Ok. Let&#039 ; s just start that--when I got married, I moved up there and, um, when I was here I was starting in accounting. Okay? I&#039 ; m an accountant by trade. That wasn&#039 ; t really what I wanted to do, but that&#039 ; s how it ended up, you know, going into accounting. Um, so I did a lot of accounting for dealerships. Went back to college to get my degree into Accounting, and then went into accounting, business law, etc. so I stayed--like to work with numbers. I&#039 ; m just good with numbers. And, so, I worked with dealerships, school districts, medical field in the accounting field. I didn&#039 ; t become, later on, the weaver or in, with my cultural until I had to have a back injury. So, for 40-some years, up there in San Juan Capistrano, Orange County, I got involved with the Acjachemen people, the Juaneños there, helping them through Indian education, in the 70s, because that&#039 ; s a story that-- I can go into that, and I think I--it&#039 ; s kind of long but shortly is that I grew up with being native, and the schools not teaching us correctly. Okay? LK: Mm-hmm. DC: You read the books, etcetera, and you hear about how they were dressed, what they were, were they savages? Etcetera. And I would come home from school and saying this is not how we are. And then my mother, my grandmother, and family would say &quot ; Don&#039 ; t argue, Diania, just let it go.&quot ; And so when I got married, and my two children, my son and my daughter, when they went to school up there in the Palisades, or in Capistrano Unified School District, they came home one day and said they were entitled to something other. It was like a Spanish program, Title II, at that time. And so, I went to the school to find out how my children got tagged into--in the Spanish community, when my last name is French, and it&#039 ; s Caudell. And so, talking with the school principal, um, we found out that I followed that person that was in charge of Title II, and what had happened--how my two ended up coming with that notice is that this person went around the school to the classrooms and asked questions. Now, if you had a surname, with Romero, Sanchez, Alvaros, Valenzuela, any of those Spanish names, she automatically put them down on the list as a Spanish or Mexican. Uh, then, the other question when she got that from the roster, she then would ask &quot ; how many children here already know that their parents, or grandparents, speak Spanish.&quot ; Well, my two automatically raised their hand because their father spoke Spanish. And he was taught that from his mother and also because of the community of San Juan Capistrano. You&#039 ; ve got to think of the missions. That was the language that was taught to the Indian people. And, um, so that&#039 ; s how my two got on there. And so I challenged that at the school district, at the, you know, with the superintendent, and, uh, they came back at me and saying &quot ; well, the last Indian person that was living here in San Juan Capistrano died in 1933, and he was the bell-ringer.&quot ; And I go, &quot ; no, that can&#039 ; t be, because I&#039 ; m here. I&#039 ; ve got relatives that are married into the Juaneño or Acjachemen people. You still have them here, and so, um, I became an advocate [laughs], an activist, or whatever you want to say, and contacted my relatives there, that are--that married into the Acjachemen people, and, identified them. We went back to the school district, and went through all their rosters, because back in the 70s, when you&#039 ; re ethnic, when they ask you that question, when you&#039 ; re enrolling your student, your child, they ask you what ethnic group you are. Well, in those days--I&#039 ; m saying those days, in the 70s, you only had, like, you had Caucasian, you had Asian--not even Asian, really. Mexican, I think. But you didn&#039 ; t have the--what you have today is the Native American/Alaskan ethnic group. And so I always put us under &quot ; Other&quot ; as Native American, because I am a registered through the B.I.A., Bureau of Indian Affairs, and I have my certification, that I am who I am, meaning Native American. And, um, so I always made sure that my children would have that, going through there. So, we went through K-12, went to the registry of the school district and got all their cum files, or whatever they call them, those information files, and took home all the ones that were identified as Native American. A lot of them were not, because they didn&#039 ; t want to, because it was passed down to us that you didn&#039 ; t want to register as Native American because it wasn&#039 ; t the best thing to do. So, they always put Caucasian. So, from K-12 in that school district, Capistrano High School District, we had identified 210 students. LK: Wow. DC: And so that kind of put us into the category of challenging the school. Uh, UCI had Kogee Thomas at that time. She was the Director. She heard about what was happening. She came down to become my mentor. With that, because she&#039 ; s really high with the Seminoles and Muscogee people at that, then, and we wrote the first grant. We brought in Title IV, Indian Education Act, Public Law 194, in 1975. [laughs] LK: Wow. DC: So, I&#039 ; ve been through this for a long time. We ended up forming the San Juan Capistrano Council, because they had to reform themselves again. They never left. They just said their leader moved, and they just kind of--in the 60s, or in the 50s, he left, and so they just kind of knew they were there, but they weren&#039 ; t formally formed yet. So we reformed them. So today I can just tell you that in Capistrano Unified School District, they still have Indian Education. They have a Indian Research Center, kind of, for teachers, instructors, and parents, there on the Clarence Lobo Elementary school grounds. LK: Mm-hmm. DC: That if you wanted to study any Indian, not just California, any, any native person across indigenous person across the United States, in Alaska and Hawaii, etc., that you can go to that resource center, and that instructor, teacher, parent can pull the correct information that these tribes have handed in. So, that was one of my things that I did up there, other than just being an accountant. LK: Wow, that&#039 ; s impressive. DC: Okay, that was in the community. [laughs] LK: Yes, yes. And then you mentioned you hurt your back and that&#039 ; s what lead you to getting into basketry. Can you talk a little bit about that? DC: [sighs] Yeah, that was, um, a fall I had, okay? I don&#039 ; t want to describe the fall, because it&#039 ; s kind of, you know, it&#039 ; s kind of stupid. I mean, the thing is when you hurt your back, um, I thought I&#039 ; d go to the chiropractor. I went to work, and was working in Huntington Beach at that time, and I drove my car to Huntington Beach, went to sit down at my desk at the dealership, sat down and I couldn&#039 ; t move. They had to literally pick me up, take me to my car. I called my chiropractor in Newport and, uh, he went to adjust it, and he says &quot ; This isn&#039 ; t that, you know. This is something else.&quot ; And so they took x-rays, and he still tried the adjustment. I--and it got a point where I had to quit. I couldn&#039 ; t--you know, I was losing to walk, etc. And the pain kept going through that, and then finally when they did an MRI on me, you know, they found out that I had―let me see, I&#039 ; m trying to figure out how to describe this, because I&#039 ; m not a medic, medical person-- I was diag--rheumatism arthritis runs in our family on my dad&#039 ; s side, my grandmother&#039 ; s side. LK: Mm-hmm. DC: Not too much on my mother&#039 ; s side, but on, through my dad&#039 ; s side. And so, I guess hereditarily, I have that in my system. What are you going to do? So, when I hit the lower back really hard, I accelerated the arthritis rheumatism in my spine. And so when that happened, that&#039 ; s what they found with the MRI. So, they said &quot ; Diania, if you don&#039 ; t have, do something with it, it&#039 ; s going to get worse, and you&#039 ; re going to lose a lot of functions that you normally can take that you can control of. And, anyway, I put it off a whole year. I didn&#039 ; t want to have my back opened up. And so, I got to a point where I couldn&#039 ; t deal with this anymore. And so, I had to say yes. They opened up 5, 4, and 6 of your vertebraes &lt ; sic&gt ; . They opened them up, and all I can describe it was a rotor-rooter job. She went in there, and just tried to scrape out all the rheumatism, or arthritis, away from my spine, inside my spine. And when she did that, she hit one of the sciatic nerves. LK: oh-- DC: And uh, &#039 ; cuz it, nothing&#039 ; s replaced. They just sealed it back up again. And, uh, so when I came out of surgery, I didn&#039 ; t realize that I couldn&#039 ; t walk because the nurses tried to--they put those belts [gestures tying a belt around her waist] on you when you&#039 ; re going to go and make you go to the restroom, etc., you know, when you&#039 ; re [unintelligible] and when I went to get out the bed, I fell straight to the floor. Thank goodness I had belts on me, because the two nurses and all the surgeons come running in, and I lost everything from the waist down. Had to learn how to walk all over again. It took me--they said &quot ; Diania, you&#039 ; re going to have to learn patience.&quot ; And I&#039 ; m not one with patience, let&#039 ; s put it that way. I do have patience for other people, but not for myself. So, I didn&#039 ; t know what to do and the Acjachemen people had sent me a newsletter, and my mom brought it up, and on the front cover of that newsletter that was next to the, my bed in the hospital was Lillian Robles. She&#039 ; s an elder. She&#039 ; s passed on before, but she had a basket hat on. And I saw the basket hat and I went &quot ; Oh, great. I guess to learn patience, I guess I can get into basketry.&quot ; LK: Oh-- DC: And I never was in it. I was more in the Indian education. I was more into the helping with the activities. My mother was a weaver. My aunts were weavers, their jewelry, they&#039 ; re always crafting with their hands. I was not. They always pushed me away, and said &quot ; Diania, you know, we&#039 ; re need--we need you in education. We need you speaking for our people.&quot ; And so when I called, I looked at that, and I called Teeter Romero who was a top weaver from the Acjachemen people, and she--her and I were really close, worked together for years, with Indian education-- LK: Mm-hmm. DC: ―Inter-tribal Council of California, I mean, the different areas, you know, for the people, Indian people. And I called her, and let her know that, um, I need to become a weaver. Well, she started laughing on the phone, when I called from the hospital, because she didn&#039 ; t know where I was at. LK: She laughed at you? DC: Well, she laughed at me, because she said &quot ; you&#039 ; re not a weaver, you know, you&#039 ; re just not a weaver.&quot ; And then she says &quot ; Why?&quot ; And I says &quot ; Well, I&#039 ; m in the hospital, and I can&#039 ; t walk, and I need to learn patience.&quot ; So, when she heard that, she says &quot ; okay, when you&#039 ; re able to get home and sit up in a wheelchair, we&#039 ; ll come to you.&quot ; And, they did. I was with my mom here in Escondido, at that time. And they came down. About six months--let&#039 ; s see, I had the operation in April ; they came down in June. And I was being able to sit up in there. I was still trying to learn to walk. I was with a walker. And, they came! And they started, uh--sat down with me, and the first thing they gave me was raffia in one hand and pine needle in the other, and they had me doing the coiling, just to learn to go round and round and round and round, with basketry. From then on, it took me, you know, work--it took me almost two years to learn how to walk again, by myself. I was with a--I couldn&#039 ; t drive. My mom was driving me all over. I had the walker. I got everything back in my left leg, but on my right leg not everything came through. And so, another six to eight months, I was doing acupuncture at Indian Health Council in Rincon, because I didn&#039 ; t want to open up my back again, okay, have another surgery. So, I don&#039 ; t have a lot of feeling in my right foot, from my calf, I think, down. But, I do think it--people don&#039 ; t realize that, you know, that I don&#039 ; t, but that&#039 ; s what put me into retirement, really. LK: How many years ago was that? DC: Okay. When did 9/11, what year was that? 2001? LK: That was &#039 ; 01. DC: Okay, &#039 ; 01. LK: 09. DC: Because, yeah, April of &#039 ; 01, because I remember I was still in bed and my mom got a call from her sister and my mom come running in to my bedroom, trying to insist I turn the TV on, and what she says--my mom was crying and I looked at that and there it was when I saw the airplane hit. They had that going on the towers and it was like looking at a movie. LK: Yeah. DC: Okay. That was just unbelievable. Okay? So, that was April, September, okay. It was--that&#039 ; s how I can remember. I can never remember the year, but I just think it&#039 ; s the year of 9/11. So twenty-oh-one, right? LK: Yeah, 21 years ago. DC: Yeah, so it was 21 years ago. I was still on--I have been on social security disability, because I can&#039 ; t sit that long. So, if I get up on you guys, and take a break, then I&#039 ; m sorry, you know, but that--My, my job was an accountant, and so that was sitting a lot. LK: Mm-hmm. DC: And then to get up and sit and get up is one of the things. So, uh, that&#039 ; s how I got into basketry and I&#039 ; m still doing that today, you know, on that. But, it&#039 ; s taken me learning different things, you know, getting--you want me to go into California Indian Basket Weavers Association? LK: Yeah, I― DC: [laughs] okay, okay. LK: I was going to ask that--I--but I wanted to go back, just for a minute-- DC: Okay. LK: --to Indian education. DC: Mm-hmm. LK: So, I think you said it&#039 ; s still going on to this day. You still, they still have that educational program in San Juan Capistrano. DC: Yeah, they still have the Capistrano Unified School District and it&#039 ; s going still strong, but they have to be the parents that have to want it. LK: Ah, okay. DC: It doesn&#039 ; t just stay with the Acjachemen people. And they do have, I think they have a resource instructor there, someone in their administration, that they do go out for. Because it is a fund. It&#039 ; s funding, it&#039 ; s federal funding. All school districts need money― LK: Right. DC: ―and it&#039 ; s a head count. And so, Capistrano Unified School District still has it, so does Huntington Beach, because they have a large community of the Cherokee Indian― LK: Oh! DC: ―outside natives coming in, because a lot of people don&#039 ; t realize, that if they do start researching, you can go into 1963. They had the Relocation Act, of Native Americans. And, this isn&#039 ; t taught in schools. This isn&#039 ; t taught in--you know, for the general public, sometimes, unless you&#039 ; re involved with Native Americans and their--and the different things. Well, 1963 they relocated Cherokee, Choctaw, and a lot of different native groups into California. LK: Oh-- DC: You know, a lot of the Cherokees went to the Anaheim area, Huntington Beach area, and settled there. You had a lot of the Cherokee, Osage, and some coming down to San Diego. The largest Choctaw Relocation is in Bakersfield. LK: I&#039 ; ll be darned. DC: So, yeah, it&#039 ; s a--it was--it&#039 ; s interesting, uh, how they did move native people around to get them away from their &quot ; homeland&quot ; and give them incentives at that time that &quot ; we can move you to California. You know, you can emerge into there&quot ; and stuff. And so a lot of it is kind of detrimental but with them, they brought their, they brought their culture and their tradition with them, which is good. LK: So, if you could see something change in regard to that educational program, what would it be? Would it be to expand it to San Diego County? Would it be-- DC: Well, San Diego County had a big--has a big Indian education program. They did--they--you just don&#039 ; t hear about it― LK: Okay. DC: ―um, in their school district. What it would be good to expand on there is that, um, to get it more to the public, to the other schools, okay. It takes a school district to want it. I&#039 ; ve notified Oceanside. I&#039 ; ve notified Vista. In Vista alone, a few years ago, they identified another 200, because now they have that on their information form of the child&#039 ; s registers, you know, what ethnic group you are. And 210 had registered as Native American. It doesn&#039 ; t mean they&#039 ; re, you know, San Luis Rey or California. They can be from anywhere in the United States. And most of them that do register for their ethnic group know that they are, or they&#039 ; ve been told that they are. LK: Mm-hmm. DC: But it gets a parent, it&#039 ; s gotta be a parent to initiate it, to get a parent group together, and that way they can work with the school district. And then they can apply for grants. And then they can get the head count. Then they can get a resource instructor in there, or someone to work with the Indian education, and then it comes in with tutoring. That was one thing I did. I knew for, just for reading and math, at least. Get the children on the tutoring. They have the tutoring. They were pulled out of class or they brought the equipment in, if they needed equipment. There, Capistrano Unified School District, we&#039 ; ll go back to that. It was shown as a need. Getting the general books that they need into the libraries. That&#039 ; s how that resource center started, because the school districts will only go by what the state says, for state books, state history books, they―etc. The Native peoples say &quot ; No, that&#039 ; s not correct. We will want our own books coming in.&quot ; So that&#039 ; s what we did in the 70s. We brought in records. At that time, you didn&#039 ; t have CDs or you know, what we had, you know, you had-- LK: Mm-hmm. DC: LPs. And so we brought in records of the singing of the different groups. They brought in books that the teachers can get through, or parents could check out, you know, and working with that to get the education in there. And you have to have the school district to want to work with you. Um, we--it was a hard thing, with, even with Capistrano Unified School District, to do it. But if I didn&#039 ; t have the help with Kogee Thomas and some of the top people that come from back east, that were very strong in their native cultural, that I don&#039 ; t think that Capistrano would have done it either. &#039 ; Cuz we challenged them. We challenged them, so-- LK: But, how enriching for the students. DC: It is, but you got to have again, you gotta have a parent― LK: Right. DC: ―who would want that, so their student or their child can get that extra help. LK: There has to be a buy-in for it, with the parent. DC: Yes, and so it&#039 ; s, it&#039 ; s--today, in Capistrano Unified School District, the ones that do use it--I know my grandchildren went through it--they provided the computers at home for the tutoring. You know, they didn&#039 ; t have to go to like a trailer, or be pulled out of class, and be taken, you know, like to a tutorial room like we did in the 70s. LK: Mm-hmm. DC: Uh, with the st--with my two children, my daughter used it and they had computers at home. The school district provided these computers, these laptops for the home that they could use and they got tutored every day, since they were in grade school. All the way through high school. LK: Wow. It gave them a really good sense of self. DC: It gave a sense of self, and they--at first it was &quot ; why do we have to do this for half an hour every day?&quot ; [laughs] I mean, but as they got older in high school, and then went to college, you know, especially going through all those tests that you have to take for college, they, they were happy because they knew a lot of the questions and were able to answer them. Because of the tutorial they had, um, above and beyond what they normally get in school, in class. LK: Wow. That&#039 ; s wonderful. So, you&#039 ; ve already explained a little bit about your life&#039 ; s path, how it&#039 ; s evolved and changed over the years, so I was going to ask you if you wanted to share a little bit more about the basketry and CIBA, and I see that you have a little sample of one. DC: [laughs] Ok. When you said CIBA, I don&#039 ; t think everybody knows what CIBA is, okay. You&#039 ; re familiar with it. CIBA is California Indian Basket Weavers Association. Um, that&#039 ; s another thing that I have been a member of and I&#039 ; m on the Board for the last umpteen years, I would say--let&#039 ; s just say the last 12 years. I know it&#039 ; s been longer. Uh, but how I got involved in that, again, was going back to when I became basket--learning basketry and the plants, finding out that southern California doesn&#039 ; t have everything that they normally have. If you know the county here, we&#039 ; ve got 18 reservations here in the San Diego County alone and the people--where they were sent--aren&#039 ; t on their homelands. I mean-- LK: Mm-hmm. DC: It&#039 ; s not where they would have their medi--their medicinal plants, their foods, or their traditional cultural plants like basketry and other things, and so they had--the people had to go off the reservations, and to public lands, which would be your forestries, um, county parks, state parks, etc., even private land, to get the materials that they need for the basketry. Well, I had a problem with that because I didn&#039 ; t understand that, you know, and why did they have the restrictions here in southern California when I found out that in central California, they don&#039 ; t have that. In northern California they don&#039 ; t have the same restrictions. But it&#039 ; s because a lot of these central reservations or rancherias in northern California, too, is that they&#039 ; re on their homelands. They&#039 ; re rancherias. They weren&#039 ; t like taken from one area and moved. Okay. They&#039 ; ve had little rancherias, then. That&#039 ; s what they called them, instead of reservations, up in northern California, spread out. And so they were on their lands and they had the traditional materials. LK: Oh, I see. DC: For example, you&#039 ; ve got the Yuroks and the Hoopas up there. They&#039 ; re in the forest up there. They have the red for--the, the redwoods. They got the forest. They&#039 ; ve got a lot of their plants. And that&#039 ; s their economic development. LK: Mm-hmm. DC: But, that&#039 ; s―they don&#039 ; t call them reservations. They call them rancherias. Okay, so, so I started asking questions about that. You know, I&#039 ; d say &quot ; how come, what for?&quot ; And I went to a gathering of CIBA, because they have a large gathering once a year for the basket weavers of the state of California, and I started asking &quot ; how come, what for, why is it that in California we don&#039 ; t have this, when you have it up there?&quot ; And then I was told by a board member, &quot ; Well, Diania, you keep asking these questions. Why don&#039 ; t you--we&#039 ; re having a Board election. Why don&#039 ; t you throw your hat in, your name, and we can see what we can do?&quot ; Well, I got elected. You know, I mean, I didn&#039 ; t expect that at all. And I&#039 ; ve been on it ever since, since 2003. And, uh, so I became an advocate of, for southern California, to get in, our traditional trading, you know, gathering, etc., our traditional materials, you know, on that. And so, if I didn&#039 ; t enjoy what I&#039 ; m doing and have a passion for it, you know, I think learning about my traditional materials that we use for basketry, which is hard to find here in southern California, if you don&#039 ; t get somebody to help you, you know, with that. And, um, so I think being educating people has helped me. LK: Um, the traditional materials are hard to find because of development? They&#039 ; ve all been-- DC: Yes, uh-- LK: --plowed over or-- DC: Um, there&#039 ; s a--[reaching to her left for a brochure with the front cover reading &quot ; Indian Rock Project&quot ; ] okay, let me just see, I&#039 ; m just going to go through here. This here, this is Indian Rock Project, okay. This is something that we worked with the Cal St--uh, San Luis Rey Band of Mission Indians and Cal State San Marcos worked together with Palomar College to do, to put this book out. This was done in 2003, which was a long time ago. But in here, in this book, let me just--[flipping through pages]--the--when you see what they--when you ask me about, uh--[looking at a particular page]--uh, where is it? [flips through more pages] And then you all--she&#039 ; s probably going to edit this, but that&#039 ; s okay. Because I was asked that question that you were just asking, and [still flipping through pages] LK: About the natural-- DC: I found it. Okay, I had said here, on here &quot ; preserving tradition&quot ; and this is, you know― [turning the booklet to Linda to show her the specific pages]--I ended up being in the booklet, okay, okay, on this Indian Rock Project [shows front cover] You could probably go online, you know, and download it, because they don&#039 ; t have any more of these booklets. But, when you asked me that question, I said [she&#039 ; s reading from the booklet] &quot ; a lot of our things are being destroyed. If you look at our environment around us, we have development, development, development. Juncus and all the plants that we use for actually making the baskets are being destroyed. When we are out driving, we stop, we get out there, and we take pictures. I want to find a spot, notify the nearest reservations, notify the Forestry, notify the developers--&quot ; Can we go in? Can we pick? Can we transplant? Because if you are going to develop it and destroy it, let us go in.&quot ; That was a statement that I had made, you know, for--for, for, like an interview for this booklet. So-- LK: Mm-hmm. DC: And then it went on [flipping through booklet again] into who I am or whatever. But, um, yes, the development. And so more developers now are finding out that if you do have--if you do identify traditional materials and stuff, they are now trying to hopefully preserve &#039 ; em, or to have you come in and take them, or use them. But it is. Southern California is, gets hit with a lot of development because you look around here and you&#039 ; re looking at it. I&#039 ; m looking at the Mission San Juan--Mission, excuse me, San Luis Rey Mission. If you ever go by there, and stuff like this, you&#039 ; ll see we had wetlands there right next to it, and through the Lavanderia and right next to the Mission, what&#039 ; s happening now? The Mission leased it out, or sold it, whatever you want to say--99-some years. You&#039 ; ve got this big, huge retirement center going in there. It&#039 ; s like a resort. They are built on the wetlands, and uh, there went something that was natural, native, etc., and it&#039 ; s being developed. You drive around to different places now, here in San Diego County, and you&#039 ; re seeing development. So, it&#039 ; s really hard on-- LK: Everywhere you look. DC: Yeah, and I just don&#039 ; t understand, for me, where they&#039 ; re getting their water from. Because if we have a resource of, of water--that&#039 ; s one of the things that we don&#039 ; t have here in southern California. We have to bring it in from other places. LK: Mm-hmm. DC: How can you develop and, and, and bring in people, more and more people, so how are you going to give them water? Feeding you know--if you&#039 ; re going to feed, you&#039 ; ve got the grocery stores yet, or whatever. You still can&#039 ; t even have farmland any more hardly, but water. Water is essential for all living things. So, where they come, the water? I mean, the lease on the Colorado River is coming up. That was only a 99-year agreement. How are they going to negotiate that, if they want to stop the Colorado River from coming in? You know, I know they&#039 ; re doing desalting plant, but that&#039 ; s not even good for the ocean, you know, and not even good for us as people. LK: Mm-hmm. DC: So, um, that&#039 ; s a big question that I ask. Every time I drive around and see these developments, you know, and it&#039 ; s money. It&#039 ; s politics and money. Okay, we can go on. We won&#039 ; t go into that--[laughs] LK: Well, going back to the baskets-- DC: Okay. LK: Can you tell us some of the natural fibers that you use, natural plants you use in the baskets. DC: Okay. LK: The traditional-- DC: --Traditional plants. In the state of California, we have over 243 different tribes, 26 different dialects of language, and each one of the--in California, it&#039 ; s kind of divided up, like in northern, central, and southern, and we all don&#039 ; t use the same plants. Here in southern California, we basically use about five. And that would be Juncus textilis, which is a green reed that grows near water. It needs water. It&#039 ; s like a tule, if you&#039 ; ve seen tule in― LK: Mm-hmm. DC: ―these wetlands, and stuff, or at these lakes, lagoons, but it&#039 ; s not cornered or-- Tule has three--is three-sided. Juncus textilis, is round. It&#039 ; s a round reed, and it grows up straight. It could--If you know how crab grass grows, it has, is that right? How it goes--what do you call that [gestures with her right hand, pointing straight and making curves in a snake-like fashion]-- you know, you pull it out of the shoots-- LK: Uh-huh. DC: --you know, like crab grass-- LK: Yeah. DC: And, anyway, uh, depending on where it&#039 ; s growing at and the materials that are in the--minerals--excuse me--that are in the soil, the bottom of the root type of thing, where the shaft comes out of there, the reed comes out of that shaft, it&#039 ; ll have color on it. And it&#039 ; s either from a deep light brown, mahogany color, to a deep red mahogany color. And, I didn&#039 ; t bring any of those baskets with me. I was going to, okay, but maybe I should have, but I didn&#039 ; t. If you ever notice some of the traditional baskets, you&#039 ; ll see this deep red color or brown color-- LK: Mm-hmm. DC: That&#039 ; s usually coming from the Juncus on the, on the end of the shaft on there, bottom part, which is in the ground. It&#039 ; s green when you plant--It&#039 ; s green when you collect it. You have to process it. It takes time. It grows with poison oak. That&#039 ; s another thing. We call it--it&#039 ; s our protector. The only time we go and gather the Juncus textilis is when we say the poison oak goes to sleep, and that only means that the leaves are gone. LK: Mm-hmm. DC: But it&#039 ; s still going to be contaminated, probably, with poison oak. And that&#039 ; s why we don&#039 ; t teach it as much, because some people don&#039 ; t want to be dealt with, with poison oak. That&#039 ; s what, that&#039 ; s the reed that we use for coiling. Okay? And that takes a process, splitting, etc., and getting it ready. It takes anywhere from six months to a year to even get your material ready to do a basket. The next one that we use for our start would be the center, which is the center of the basket, is yucca. And that, again, is that--what is it, yucca--uh, the Whippi? Or they call it the &quot ; Lord&#039 ; s Candle.&quot ; It think you&#039 ; ve seen it down by the road. You&#039 ; ll see it growing on the hillsides. There&#039 ; s different ways to use that. Some people will take the dead leaves, those great big green ones that they have and they grow pretty, even from the agave-- LK: Mm-hmm. DC:--and the yucca. When you see those dead ones, or dried out, in the desert, etc., you can take those and you can soak them really, really big in a big tub, and then you take that, and you pound it. And you just keep pounding it, when they&#039 ; re--you know, when you&#039 ; re drying them. And they&#039 ; ll--they&#039 ; ll turn fibrous, like string-- LK: Oh. DC:--and that&#039 ; s how you get your yucca sandals, and things like that, that they use in fiber, or your cordage. The other way you can do is with the yucca is you take the center of the new shoots that are coming out, before it becomes a flower in the stalk. [gestures up with an open hand] You take that, and you twist it, and you get about 30 or 40 small, small [gestures to indicate smallness of an object] little leaves, and then you take those and you shred &#039 ; em with a needle--we do--or pound them, and uh, you don&#039 ; t need to go out there anymore because you&#039 ; re not going to make 30 or 40 bags in your lifetime, as far as I know. I&#039 ; m not going to. But you have enough to where you don&#039 ; t have to go out there and gather them. LK: Mm-hmm. DC: Then, deer grass. People use deer grass as a native plant for decoration or whatever, because it&#039 ; s drought tolerant. LK: Mm-hmm. DC: But it&#039 ; s not that Pampas grass that you see waving from that Africa--that African one is an invasive plant. I wish people would just take it away, and these nurseries--just take it out, you know get it--because that Pampas grass kills everything on the native plants. It just takes over. And deer grass is similar to it, but it doesn&#039 ; t have that fan on the top. LK: Mm-hmm. DC: And, uh, the deer grass, we gather that and we take the shoots or the stems on them, and we gather, and that&#039 ; s what we coil around [gestures in a coiling fashion with both hands] So, the traditional, for the Mission baskets they called here that the Luiseño use, Cahuilla use, Kumeyaay use, the Cupeno use here in southern California, even the Chumash further up, and your Tongva and your different people. We do a coiling technique. Okay? So have you ever seen those baskets in museums, etc., you&#039 ; ll see that one by one, they&#039 ; re coiling. LK: Mm-hmm. DC: They&#039 ; re coiling the Juncus textilis. They&#039 ; re coiling around with sticks that they use, which would be deer grass. And the center star that you see in the middle [creates a circle with her fingers on her left hand] is done with yucca. And sometimes it&#039 ; s also done with Juncus on Juncus, or Juncus on Deer Grass. It all depends who the weaver is, etc. Since we have to gather that, and we can&#039 ; t find it all over, you know what we do, we try to really work with the forestries, and private owners, and people. Try and get them to plant. It&#039 ; s not easy to plant the Juncus textilis because it&#039 ; s not going to grow everywhere. So, there&#039 ; s different areas that do have it. If you want to see Juncus textilis, where it&#039 ; s at, you can see it in the public, it&#039 ; s in the public discovery center there in Carlsbad. LK: Oh. DC: They have a good--kind of like a little garden, that they have it growing there. And the deer grass and the yucca. And that was done because we worked with the Discovery Center years ago with Cal State San Marcos and the students. And we did all the planting there, when it was there. So, if you want to see that, I would go there and visit it. And you can see what the Juncus textilis looks like. See, uh--[sighs]--but doing basketry is that--what I have here is samples. I did bring a basket. I just brought these hair pieces that I&#039 ; ve made for my two granddaughters [shows beautiful, small round woven hairpieces]. Can you see them okay?--LK: Yes, yes. DC: Out of Juncus. If you see, this one here is a little bit darker, and the black there [now holding only one of the hairpieces, with a woven black ring in the mid-region of the weave, and gesturing to this area] is dyed Juncus, okay? Now, that Juncus, um, was dyed with--[looking at the hairpiece now, more intensely]--I don&#039 ; t know, this was given to me, [chuckling] the dyed Juncus, so I&#039 ; m assuming they did it with, um, elderberry leaves, okay, and um, put in the Juncus, and in a can, okay, or, or like a coffee can that&#039 ; s all rusty. And what you do--you put the rusted can in there. You have your Juncus already split and put into the weaver, and then you put, um, into a coffee can [gesturing to show the size of the can] and it&#039 ; s all rusty. You put some rusty nails in it at the bottom, and then you start layering it with the Juncus textilis. It&#039 ; s the process. And on top of that you put elderberry leaves, and you keep going &#039 ; til you fill it. [gestures indicating layers building up] Then you fill it with water. LK: Oh. DC: And then you let the water--and then you put that can somewhere so it can ferment. It&#039 ; s like I tell you, it&#039 ; s got to get all yucky and like, rotten, and what it is is that it probably turns black. And it&#039 ; s--and you&#039 ; re getting the iron--what do you call that? Iron oxide?-- LK: Uh-huh. DC: --from the, from the nails and from the rusty can. Then when you empty it out, your Juncus is black. LK: Wow. DC: Dyed black. And that&#039 ; s also what&#039 ; s coming from the elderberry leaves. Another way that our ancestors did it was that during the creeks they knew where there was iron oxide in the soil, in the sand. LK: Mm-hmm. DC: They would get their Juncus, and they would bury it in that sand. They&#039 ; d come back, weeks later or whatever, and dig it out, and it&#039 ; ll be black. Another way they do it, up in northern California, and in here too, is using walnuts, because we had, you know--black walnuts is a native plant of California. LK: Mm-hmm. DC: And so they would take the shells, crunch &#039 ; em up, you know shells, the outside shell, they&#039 ; re called, and if you&#039 ; ve ever picked walnuts, you know that your hands get black? LK: Yeah. DC: Okay, because that--on the hull--because you take that, well they&#039 ; ll take that hull and chop it up, and then put in water, and put your Juncus in there, and with the walnut there, and they&#039 ; ll turn black, too. LK: Wow. DC: That&#039 ; s just one other way. It takes time. And they also use the acorn husk, or the shell of the acorn, and the black acorn, or any of the acorns, crush &#039 ; em up again and put them in water, put the Juncus in there, and then you have to leave it. So it is a time consuming deal. So these are two headpieces I did. Now, when we get to the schools--when you get to the school-- [holds up a small woven basket] this is a little basket that I&#039 ; ve had for years. But this is not a native material. This material that we use for teaching is from, okay, rattan. Everybody knows what rattan is. Rattan has a pith in it. Rattan and bamboo look similar but bamboo is hollow. Rattan is got the pith. To get the pith out of the rattan, pull it, press it, and make cane. This is how you get cane. LK: Oh. DC: And so what we use here, is that you can buy cane in different rounds, or different sizes or gauges. You can get it flat. You can get it round. Uh, we get the round, and this is called Cherokee Single Wall twine. I call it, uh--we have our own twine, excuse me, but it&#039 ; s not like this one, the Luiseño. And why I use Cherokee is because one of the easiest ones that the kids can use at school. It&#039 ; s the closest thing that I can get to the river cane, from the Cherokee and Choctaw and the people there, in Oklahoma and that area, will use, because they go and pick their river cane. We don&#039 ; t have river cane here in California. If we do have it, I wouldn&#039 ; t want to go down there because it&#039 ; s probably contaminated. LK: Mm-hmm. DC: It&#039 ; s got all those other things, and they probably sprayed it a lot with pesticides. And so this is what we teach in school, and I call it &quot ; Cherokee Single Walled Twine.&quot ; We make the starts. The kids can make one of these [holding up a skein of yarn] within an hour, even the adults, over two hours. And maybe not this size, maybe a little bit bigger. But this way, they don&#039 ; t have any allergies or con― such so far, uh, getting sick from it. Because, I can&#039 ; t guarantee our native traditional plants that we do use aren&#039 ; t--it doesn&#039 ; t have some type of pesticides on it, or some poisons on it that we&#039 ; re not aware of. LK: Mm-hmm. DC: And we use our mouth [wipes her right hand across her mouth] a lot for our third hand when we&#039 ; re weaving with our traditional materials. LK: Because you have to keep them-- DC: We have to keep them very moist. LK: Moist. DC: Everything has to moist. It has to be pliable. It has to be moist. If you&#039 ; re going to be weaving with almost anything, even with cloth, even with weeds, even with flowers or stems or, you know, branches. We do use willow, though, okay? Aurora willow, or the willow tree. We make baskets out of that too. If you ever notice the big acorn granaries, they call &#039 ; em, have you ever seen them on pictures-- LK: Mm-hmm. DC: --that the tribes had next to their kiichas or their ewaks for here in southern California, even northern California. They have great big acorn granaries. Those are made out of willow. They&#039 ; re woven green, and when they&#039 ; re woven green, uh, then they let―they dry. But do they use willow? Willow is a natural insecticide. It keeps the insects away from the acorns. And that&#039 ; s why they have them high up on a stilt like, or platform, to keep their small animal away from them, or whatever. But if they do―these small animals try to get to the acorn, then they can also plug it up, or whatever. LK: Mm-hmm. DC: But those acorn granaries can last for hundreds of years, you know. They&#039 ; ve found, when they&#039 ; ve done research, you know, in the mountains or at their villages, you&#039 ; ll see a granary that is still up. But, it&#039 ; s a natural insecticide. People don&#039 ; t realize that the willow is a natural insecticide-- LK: That&#039 ; s interesting. DC: --to weave with it. LK: So, in traditional weaving, was it always the women, the tribal women, that did the baskets or did men-- DC: I would say-- LK: --create baskets as well? DC: Uh, yeah. Traditionally, mostly it was the women and the girls, okay? Because you&#039 ; ve got to think about--before contact, especially here in California, we&#039 ; re the last native people that were contacted as they came west-- LK: Mm-hmm. DC: ―our baskets were used for cooking, for storage, for gifting, for birthing, for death. And that was our--they were utilized for everything. And that&#039 ; s why they can say that &quot ; Mission baskets were woven so tight that they can hold water.&quot ; LK: Mm-hmm. DC: Well, yes and no. The only reason why they can hold water is that the deer grass in what they&#039 ; ve coiled around swells. [laughs] LK: Oh. DC: So, but they also had the--and when they cooked in them, they used another plant that we do. It&#039 ; s more fire resistant. And that&#039 ; s your Trius lobata, or your sumac. And that&#039 ; s kind of―it&#039 ; s white. Have you ever seen baskets that have more of a white bottom to it? LK: Mm-hmm. DC: That&#039 ; s because it&#039 ; s usually with sumac, and that one has a resistance to fire. But, only be--resistance, how can I say this--fire tolerant but not to a point. When they cooked in baskets, the cooking baskets, they were done with a stick that they&#039 ; d keep moving [circles her right arm as if stirring], and they were used with river rocks, hot rocks in there. Central northern California used lava rocks a lot, but that had been tumbled in the rivers. But the ones that are here, we would probably get the smooth river rocks, and then you heat them up and then you put them into the basket, and you have to keep stirring them [makes a stirring motion with her right hand] into that food. Men probably did the baskets that were, um, that were for fishing, like the fish traps, or your great big, huge granaries,―LK: Oh, yeah. DC: Okay, on that? And they&#039 ; re made out of the willow. Um, they didn&#039 ; t make them--northern California, they made &#039 ; em a lot of out of the different plants up there, the branches there. But, almost all of them are made out of willow, you know, because it was pliable to work with. But, that&#039 ; s your bigger gathering baskets or fish traps, etc., you know. But mainly, it&#039 ; s mostly the women. But men did do that. We do have men today that are top weavers, um, so, we even have one in our tribe that&#039 ; s a fantastic weaver [chuckles]. LK: So, it&#039 ; s a form of functional art. I mean, &#039 ; cuz it is a form of art. That&#039 ; s what-- DC: Well, it didn&#039 ; t become a form of art until it--until I would say, after contact-- LK: Right. DC: --because it was a utility that we had to use, you know. It was something. LK: Right. It was functional. DC: Yeah, and I say, you know, when pots and pans came out, I, I would have been one that threw the baskets away. [laughs] Let&#039 ; s use a pot, too, you know. LK: [laughs] DC: It&#039 ; s just like when you gather your foods, you know. I gather the acorn and I make that wiiwish, we call it, the acorn mush. I use a processor to crack all my--you know, to mix it up, you know, and get the nuts, ground it down. You know, if you ever see these, um,--how can I say these--we call them gathering, gathering spots or metates are these big rocks that have the holes in them--the grinding area, they call &#039 ; em grinding stones, grinding-- Can you imagine the woman that&#039 ; s sitting there, or a child, or whatever, pounding acorn to get a meal out of it, you know, to get it real fine like a flour. And, and how long they pound it up there to get those holes in there. How old! You can just tell the age of the--by looking at these grinding areas, or grinding rocks that you see, how, how hard they must have done it, so it just--it didn&#039 ; t happen overnight, to make those holes, you know, in those rocks. It had to be― LK: Right. DC: [gesturing in a pounding motion] ―years and years of processing. And, uh, I&#039 ; ve tried it. We have two in our backyard, and I didn&#039 ; t last five minutes. Raising that rock, that pestle, over my head and pounding the acorn, okay? I mean, I couldn&#039 ; t, after that, I couldn&#039 ; t raise my hand after five minutes, or even three minutes. My mom was laughing at me out there― LK: [chuckles] DC: ―you know, and I said &quot ; Our women must have had--the women must have had shoulders and-- LK: Strong arms. DC: --biceps, strong arms, to do that, daily, every day, to get the acorn to get it ready for the mush because that was a staple for the people, you know, because the acorn--wiiwish, we call it--or the, um, what do they call it, with the Kumeyaay, um--we call it wiiwish, they call it, um, okay, I&#039 ; ve got to think about it. I know it starts with an &#039 ; s.&#039 ; But anyway, um, everyday. Because, see, that&#039 ; s 100% protein. LK: Mm-hmm. DC: The acorn is 100% protein. So, it was a staple and it was also a replacement for when they didn&#039 ; t have any meat, you know, so it was always used. So, when these processors came through, they said &quot ; Diania, how come you don&#039 ; t do it the traditional way?&quot ; I said &quot ; Uh-uh&quot ; [shaking her head] I said &quot ; my ancestors would have popped in that, those electrical things to plug in, they would have used it too.&quot ; I said &quot ; There&#039 ; s no way I&#039 ; m going to go out there and you know, [she and Linda start laughing] and pound.&quot ; I mean it&#039 ; s kind of like a joke but it&#039 ; s, it&#039 ; s, it&#039 ; s, it&#039 ; s--you know, you know, when progress comes, I&#039 ; m sure they, they would have--they wouldn&#039 ; t have stayed with their old ways. That&#039 ; s how I look at it. [chuckles] LK: Circling back, you mentioned a few institutions like Cal State San Marcos, The Discovery Center in Carlsbad, CIBA, and you&#039 ; re part of the Pesticide― DC: Oh, Tribal― LK: ―with the National Parks? DC: Well, I belong also to the Tribal Pesticide Program Council through EPA. And that&#039 ; s because of the pesticides and insecticides and stuff that effect our, our plants. A lot of people don&#039 ; t realize that, when they see our traditional plants, they think they&#039 ; re weeds. LK: Oh. DC: And they&#039 ; ll spray them. Or also, that, um―there&#039 ; s drifts that happen and if you have native plants that are growing near there, and you&#039 ; re not aware of the native plants that are there, and if how they&#039 ; re spraying, and if the wind comes up [she makes a &quot ; whoosh&quot ; sound, and waves her hand in a broad sweep to indicate wind over field], the drift will go over there. There&#039 ; s no signs that tell you that &quot ; Hey, we&#039 ; re going to be spraying today!&quot ; LK: Mm-hmm. DC: County doesn&#039 ; t even tell you that, I mean, unless they come around, you know. The mosquitoes, like in Central California, Sacramento, they post it, because with all those rice fields that they have up there, they have to. They have to do that, spraying for the mosquitoes. And they do it by helicopter. And I&#039 ; ve been up there when they&#039 ; ve done that, and they&#039 ; ve got notices all over―&quot ; Shut Your Windows&quot ; , &quot ; Shut Your House&quot ; , &quot ; Stay in Your House Between This Hour and This Hour&quot ; ― because they&#039 ; re coming in and just sprayin&#039 ; and it goes all over your cars, etc., out there. In the University of Davis, Woodland, in that area. So, but they don&#039 ; t do that too much down here, okay. So, when you don&#039 ; t know about it, and then you see the plants and you&#039 ; re going to go through it, you don&#039 ; t know if it&#039 ; s been sprayed or anything, or drifted on. And then you pick it, and then you get it, and you put it in your mouth, or whatever, you smell it to see if it is, you get hit. And I&#039 ; ve had, that&#039 ; s how I got into pesticides. I went to pick a plant that I thought that the only way you can identify it is to smell it, so I popped it [gestures breaking a stem open] like you know you see you pop it, and I stuffed it up one nostril and within five minutes my whole side of my face went red [gestures a swipe across right side of her face]. Rushed in to Rincon Indian Health Center. They said &quot ; Diania, what did you do?&quot ; I says &quot ; okay, this is where I was at.&quot ; And, I had a chemical reaction, that it was sprayed, that it somehow got sprayed. And so I was on―the first time I got steroids, and shot with steroids and it&#039 ; s five-four-three-two-one [gestures counting on fingers], you know, you&#039 ; re taking all those pills, five days. Found out that the golf courses are the worst [chuckles] people, or development, or whatever, that use herbicides, pesticides, insecticides, any type of your &quot ; cides&quot ; they said, because they want to keep their grass green and they want to keep their flowers beautiful and colorful. They don&#039 ; t want any rodents. They don&#039 ; t want anything upsetting that golf course out there. And if you have any native plants that are near there, uh, they&#039 ; re probably going to get hit with that type of thing. And the golf course is another one that doesn&#039 ; t tell you that they&#039 ; re spraying. I don&#039 ; t, I&#039 ; ve never gone by a golf course that said &quot ; Hey, we&#039 ; re spraying today. There&#039 ; s a sign.&quot ; And I worry about the people that are out there golfing, okay. LK: Mm-hmm. DC: You know, and I love to watch golf. Don&#039 ; t get me wrong. I mean, I enjoy, I&#039 ; m not a golfer but I love watching the Masters and stuff. And it goes through my head, when these guys are out there, and the women, you know, and they&#039 ; re walking in it, but you don&#039 ; t know if they&#039 ; ve been told about the spraying, or you know, if they have an asthma thing, or, or something like that. So what happened was that I got into pesticide with CIBA. [chuckles, and reaches to her left for a brochure] So then I was working, we worked with a brochure [laughs, and shows for the camera a brochure, then reads the front of it] they call, it&#039 ; s called &quot ; Pesticides: What Basket Weavers Should Know.&quot ; But, this doesn&#039 ; t just tell you for basket weavers. It&#039 ; s for everybody― LK: Mm-hmm. DC: ―okay? And the contact people [flips the brochure over, and points to the back side of the brochure] like for here in Southern California, you&#039 ; ve got the contact if you&#039 ; ve had this. It just tells you what to look for on native plants, if they look dead, if they&#039 ; re doing anything. [opens brochure and looks inside] I&#039 ; m trying to get EPA right now to try to start making us some more of these, but if I have some more, [turns the inside of the brochure to face the camera] like if I gave you, you know, some handouts that you could make your own, you know. They don&#039 ; t have to be in color. [closes brochure, but still holds it up] But, it&#039 ; s just an awareness about pesticides when you&#039 ; re out there. And it, you don&#039 ; t have to be gathering. You can just be taking a trail ride out there, or hiking. Your animals could come back with pesticides or insecticides on them, and then you have your kids rubbing them [gestures petting an animal], and playing with them, and hugging them, and then you wonder also why your child is coming out with a rash. Why are they coughing? Why are they sneezing? And so, most of the time, it&#039 ; s some type of spraying and it&#039 ; s out there. So I sit on that, that, across the United States, we&#039 ; ve got all the tribes. But the bigger tribes like the, your Black Feet and your Crow, etc. you know, they, they lease their land, because they&#039 ; ve got millions of acres on their reservations. So they lease their lands to Montanyo [sounds unsure]. One of that does soy beans, and corn, and all these big guys. LK: Mm-hmm. DC: But they need to have the pesticides, but they&#039 ; re trying to regulate it more so especially on native ground or Indian country, because, um, they don&#039 ; t want to be digesting it. They don&#039 ; t want this corn and everything that is going out to the public to be digested, because if you go on to a lot of your other farms and stuff like this, they&#039 ; re not telling you what the pest―what is being used. But the, in the Indian country, they want to make sure it&#039 ; s safe. They don&#039 ; t want to get sick. They don&#039 ; t want their own families to get sick. So, it&#039 ; s a big political thing. But what had happened in northern California, how this--how CIBA became involved in the 90s, about &#039 ; 93, is that the weavers in northern California get their―they use a lot of roots. LK: Mmm-- DC: And they use a lot of willow roots. So, during the―on the rivers of northern California, they go high. But when they recede down, that&#039 ; s when the roots stick out from the, from the banks where all the willow trees are growing. And so they go into the water, and they&#039 ; re picking from the banks of the river, all the roots coming out [gesturing pulling something towards her]. LK: Uh-huh. DC: Okay? When you kind of think of, when the water is high [gestures raising up as in water level], this is where the roots are going. They&#039 ; re going to get water for the, for the trees. Well, industry up nor―up, up river, where they call, where they, where it is coming down into the river, they were dumping chemicals into the water-- LK: Hmmm-- DC: --as a dump. You&#039 ; re talking about the lumber mills, some of the uh, other industrial things are doing it. That&#039 ; s what was stuck in the salmon, also. And so the weavers were doing it. Then all of a sudden they were finding their elders the weavers were getting cancer around their mouth [gesturing around her mouth] LK: Oh, no. DC: And they were getting cancer inside. They were losing their teeth [pointing at her teeth]. And they couldn&#039 ; t figure out why. Because it wasn&#039 ; t just happening to just one tribe. It was happening to all the ones that, that were gathering, you know. You&#039 ; re talking the Pomo, the Uroquois, the Hupas, the Kuroks. All the ones that use this type of material. And so in &#039 ; 93, they found out that, they had EPA come out. They had this whole thing. They wrote a paper on it, a risk assessment, and found out that it was chemicals in the water when they tested the waters on these big ones. And so that started, for CIBA anyway, with the pesticides-- LK: Huh. DC: --to get on there, to be more sort of a―― how can I― a public, you know, awareness. LK: Mm-hmm. DC: You can only educate. You can&#039 ; t stop it. You can only, you know. That&#039 ; s why you have all these, um, lawsuits right now, happening in northern California and their waters. Look at the salmon. What&#039 ; s happening, not just in California, but in Oregon and Washington with― because of the chemicals. Uh, you can&#039 ; t, sometimes you can&#039 ; t even eat, you know, some of that salmon because they can&#039 ; t even go upstream, because when they come upstream, they come back sick. And the worst one is in Alaska. LK: Right. DC: See, people don&#039 ; t want to hear about Alaska. But everything that we use down here in, in, in the &quot ; mainland&quot ; they call it, the chemicals, anything, okay, it all goes into our atmosphere, right? [points upward with both hands]. I mean, you spray, and it&#039 ; s going to go up. LK: Yep. DC: Okay, when it goes up, where does it go? It goes to the Poles. [gestures as if touching top and bottom of a globe] North Pole, north pole is getting it mostly. South Pole is not as much, because they don&#039 ; t get that drift like they did. But what it did, it collects up here [circles her hand in a rotating motion] in the atmosphere, and what it is, over Alaska in the Arctic area. That&#039 ; s why it&#039 ; s cleaning out too. Because it&#039 ; s just going around, all these chemicals. It, it forms a warmth and a heat. And that why, that&#039 ; s what&#039 ; s, and now when it rains up there, it drops down [laughs, and gestures as if something is falling] into their land and into their trees, and into their plants, and they&#039 ; re contaminated. And it&#039 ; s all because of us down here, meaning, I&#039 ; m saying &quot ; us&quot ; , mainland and you know, uh, North, Central, South America, all of us, you know, Europe, that using all these different chemicals and things like this, and drifts up [raises her hands up], collects in that atmosphere up there [circles in the air with her left hand], goes to the North Pole. It&#039 ; s going around and around. It rains, or whatever, and it comes down, [indicates rain coming down, with both hands] and that&#039 ; s why Alaska is having all those problems right now with their food [gestures as if counting on her left hand], climate change, the heating, etc. And, uh, a lot of it is the use of chemicals and pesticides. LK: Well, what started out as a― DC: [chuckles] LK: ―lessons in patience for you― DC: [bursts out laughing] LK: You&#039 ; ve expanded your knowledge to all aspects of basketry and, and working with other organizations. So, I know those aren&#039 ; t the only ones you work with, though, and I can list a couple just to jog your memory. I know you work with Camp Pendleton. DC: Oh, well yeah, well, Camp Pendleton is― LK: And Daly Ranch. DC: Daly Ranch. Well, Daly Ranch was because [sighs] I went to, I went to be a docent. Okay? Because I had to find something to do after, you know, I, and that I, before I had my surgery, I became a docent, and I wanted to do the trails. Okay? The native trails. But when I had, after my surgery, I couldn&#039 ; t do the walking anymore. And so they did have a small &quot ; Indian program&quot ; you know, on there. And one of the rangers I, you know, I, I love him dearly, he&#039 ; s still there, we worked together, he was the one that was doing the Native American aspect of the Daly Ranch, what they would give to the public and school district. Fifteen minutes [gestures making air quotes] is all he would have. So I went through his training, on the docents, and he brought in a native person from souther―from Kumeyaay territory, I think, a weaver. I can&#039 ; t think who the weaver is now. She did a display and stuff. And so Ranger Robert, I think I mentioned him, he did a lot, because of his sons were in Boy Scouts, you know, Cub Scouts, Boy Scouts, Eagle Scouts, and they had to do a lot of the native areas of, on there. So he made a lot of the artifacts that the Daly Ranch uses and I use right now for exhibit. And he learned about the plants, and the foods, etc. Well, he went to serve wiiwish, acorn. And when he served it, it was great. And I just went &quot ; What?&quot ; , you know. And it, it was [gesturing as if saying &#039 ; no&#039 ; with her fingers] I don&#039 ; t know. And I&#039 ; m going asking &quot ; How did you do this?&quot ; Well, he used the acorn, but he didn&#039 ; t use the acorns that we normally would use. He used a different type of acorn. And how he fixed it, or whatever. And so, when we had our barbeque when we graduated from the docent class, I went home [laughs] and I made the ______________. This is supposed to look like, okay, you know, our wiiwish does that. And he says &quot ; well, teach me!&quot ; So we started working together. Then they asked me if I would come in and do the native American part, you know, with the Daly Ranch. Daly Ranch through the 7th graders and the whole school district, in Escondido School District, they run the 7th graders through there for 6 weeks, in the Daly Ranch, twice a week, like a Tuesday and a Wednesday, from 8 o&#039 ; clock until 2. And we do about two hundred some a day. LK: Wow! DC: I&#039 ; m the native American part of it, and they do plants, and then they do insects, and then they do the large predators, you know, and then they, the tricks. But, I&#039 ; m the native American portion of it. It started out as 15 minutes, and now all of a sudden, now I&#039 ; m doing about 35 minutes, and just expanding it-- LK: Mm-hmm. DC: --to get them knowing that this was our first―you know, Daly Ranch is on the, one the land of native peoples. There&#039 ; s, there&#039 ; s areas out there on Daly Ranch that the public can&#039 ; t see, that know that they&#039 ; re―they live there. They have artifacts, etc., on that. So, um, and I got asked to, to do that. It&#039 ; s all voluntarily. If I get paid from anything for doing that―I&#039 ; ve been doing that going on 16 years now―it&#039 ; s a surprise for me, because they do it through grants. LK: Mm-hmm. DC: I started out, like I said, volunteering, and it had expanded it to bigger working with Fred Wood, who&#039 ; s a retired school teacher, you know, from a junior high, 8th grade. And I started with my cousin, Kathy Wallace, who&#039 ; s our story teller now, and her son Brandon―he was about 9 or 10 years old―we would do it together. Well, it got to a point to where she expanded out [gestures expansion thrusting her right hand out away from her], you know, he got older. And so, I had Teeter Romero used to come down for me and help me, from San Juan Capistrano. And then, also now, I got it for myself and it&#039 ; s hard to get people to want to take it over. Because the first question they ask &quot ; Well, how much do you get?&quot ; And I says &quot ; Nope.&quot ; I says &quot ; I can&#039 ; t guarantee you anything on that. If I get paid, it&#039 ; s a surprise for me at the end of the six weeks, depending on how much the grant through--It&#039 ; s through a grant, that they get― LK: Right. DC: ―that. That&#039 ; s to the Friends of the Daly Ranch. Even though the Daly Ranch is owned by the city of Escondido, this Friends of the Daly Ranch and the docents do it because of they want to. LK: Mm-hmm. DC: The only ones that really get paid on there is the rangers, because they&#039 ; re employees of the city of Escondido. LK: Right. DC: And uh― LK: But that&#039 ; s not the only institution that you do work. You, you go to elementary schools and― DC: Well, yeah, I have. I did elementary schools. I think, you know, we do―like San Elijo. We&#039 ; ve been doing that for seven years, and that&#039 ; s during that one basket that I just showed you, with the Cherokee style. We do third graders there. [sighs] Before they built that new elementary school, we were doing anywhere from 2 to 300 hundred a day, in well, one day. We had it for 35 minutes, at 70, at the time. And then, because they had a program going. Kathy would be the story teller. They had adobe making. They had―and so these children are going [gestures in a round circle with her right hand] all day, every half hour they&#039 ; re going to another, another thing. I would have four weavers come in to help me. And then we would give a quick 10-minutes, 5-minute thing with parent volunteers, to come in and help to, to and I think you&#039 ; ve even done it before, [chuckles] to just help these students. And so you&#039 ; d have all these third graders in one room, sittin&#039 ; on the floor, on these things, ten, ten to a circle so I know it&#039 ; s seventy, because we had seventy cir―seven circles in there. We&#039 ; d done seventy at the time, forty-five at the time, and then within thirty-five minutes, you know, they&#039 ; re done. If they didn&#039 ; t finish this basket [holds up small basket which can fit in the palm of her hand] in their time, then they would take them with them and complete it in their ar--in their art department students. So we&#039 ; ve been doing that for quite a while. I&#039 ; ve done the thing with Cal State San Marcos with their students up there, giving the demonstrations, etc., given a talk. And then even teaching the students, you know, the basketry. LK: Mm-hmm. DC: Same thing with the senior center, in El Corazon [gestures to Linda]. LK: El Corazon. DC: We just did that for three days, and they really enjoyed it. LK: We cannot leave out one other entity, which was the Mission-- DC: --Oh! LK: --San Luis Rey. How could we forget that. DC: [laughs] You know, she&#039 ; s sees, she&#039 ; s getting me into the basketry thing, here. Um, San Luis Rey--people don&#039 ; t understand. San Luis Rey is one of the missions here that is not part of the diocese, or owned by the Catholic Church, per se. They&#039 ; re owned by the Franciscan order of the Catholic Church. LK: Mm-hmm. DC: Or, errr, I&#039 ; m not--I&#039 ; m a Catholic, but I&#039 ; m not that kind. I&#039 ; m not a practicing Catholic. Let&#039 ; s put it that way. But, um, so they&#039 ; re owned by the Franciscans. San Luis Rey, Santa Barbara, and there&#039 ; s one more, and I&#039 ; m going to better learn that one too because there&#039 ; s three missions in the state of California that are not part of the &quot ; Catholic.&quot ; San Juan Capistrano is part of the Orange County diocese. LK: Mm-hmm. DC: And they bring in the most money for the missions in the state of California. San Juan Capistrano does, because you&#039 ; ve got to pay to get in, you know, and everything else. But anyway. The friars--well, they&#039 ; re not--they&#039 ; re friars--the Franciscan order, um, are there, at the San Luis Rey Mission. You don&#039 ; t know that they&#039 ; re there, because they&#039 ; re not really public other than when you see &#039 ; em walking around in their brown robes. They have a retreat there. They live there. They study there. They go through their schooling, sometimes, there at the San Luis Rey Mission. And I was notified by Gwen, the director, and Helena, whose at the museum, that they were having a retreat there. And they wanted a activity, and so Gwen says &quot ; Contact Diania, and see if they want to do a basketry.&quot ; Well, Father David, or Brother David--he&#039 ; s up at Santa Barbara now--he used to be here at San Luis Rey, and my brother used to work with him. And he knew I did baskets. That&#039 ; s why he probably agreed. But these Franciscans were coming from all over the world. They weren&#039 ; t just coming from the United States. They were coming as novices ; ones that are almost going to graduate into their order ; some that were graduated already into the order ; some that were retiring from the order. Some they didn&#039 ; t speak English. And, um, there was forty, almost fifty of them. LK: Forty-six. DC: Forty-six of them, and they were there for a week [chuckles] And they asked &quot ; Diania, would you mind doing, you know, a demonstration and talking about the basketry, or people, etc.?&quot ; My brother videoed it, you know, and I haven&#039 ; t really even seen it yet. I think he gave you a copy, right? LK: It&#039 ; s great. DC: Okay. I have to give Roberta--not Roberta, but Reinette and Ella Sue, I think, also. But, um, I says &quot ; Okay, I need four weavers, and uh, to do this.&quot ; And we did that in the back of the mission, and here I was expecting--when we were setting up, all of us were expecting--there&#039 ; s Linda Kallas, Ella Sue Snyder (she&#039 ; s a Acjachemen), Reinette (I can&#039 ; t pronounce her last name. My cousin--Reinette Omah, Olvera, but I can&#039 ; t pro--) LK: Olvera. DC: Yeah, but she goes by that Italian married-- LK: Contreras. DC: No, no. It starts with an &quot ; A&quot ; [indicates a letter &quot ; A&quot ; as if writing in the air]. Anyway. LK: Okay. DC: And you, and me, okay. Linda was--Linda, who was going to interview me, she goes &quot ; Me?&quot ; and I says &quot ; Oh yeah. You know how to do these! You&#039 ; ve been sittin&#039 ; with us for a while. You can come in here.&quot ; And we&#039 ; re going to do the Cherokee style basket. I just gave a talk about our traditional materials, etc. So, we get all set up and here come these men, you know, coming through. You know, I, I was expecting them to come into--with their robes on. LK: Mm-hmm. DC: You know, their brown robes. That&#039 ; s what I was expecting. Here these men come in. They&#039 ; re in shorts. They got T-shirts on that say &quot ; Surf&#039 ; s Up!&quot ; you know. All these different things coming home with these hats, sandals, barefoot, you know. I mean, they&#039 ; re coming from the retreat area, you know, tennis shoes on, and all different ages. And it was interesting because I&#039 ; m going &quot ; Whoa, okay.&quot ; You would have, you would have put them on the street. You would not have known that they were friars, okay. And, uh, like I said, all ages. They had a--we had a good time, laughing, etc. Like I said, we do have that, um, if you knew my brother did with that. They were all anxious. They made beautiful baskets. [laughs] LK: They were so impressed with you, and um-- DC: You know. LK: They were so grateful and so full of gratitude for learning that skill-- DC: Yeah. Well, we took a lot-- LK: They really enjoyed it. DC: Well, we took a picture, a group picture, at the end and then we had all their baskets on top of that one rocker area. LK: Mm-hmm. DC: And you can see that these baskets--[turning to her left, and reaching for something] I showed you this [holds up the little basket that she showed previously in the interview] and this is mine. But that doesn&#039 ; t mean that you&#039 ; re going to make the same thing like this. Your basket is, is going to be completely different. Even though they start out the same, your basket will be with what you create with your hands. [puts down basket] And so that&#039 ; s what they were really impressed with, because we had some beautiful baskets. You had some real nice round ones [gestures a round object]. You had flat ones [gestures flat object]. You had long ones [gestures a tall object] and they just had a good time. LK: They cherished them, right? DC: Oh, it was a--it was--it was--it was rewarding, you know, on that. But that&#039 ; s what happens when we do that. We did it with the seniors-- LK: Mm-hmm. DC: --out there, and they all thought that they were going to be making their own little ba--baskets that we showed them. And then when they finally was looking at it, even the men there, you know, everything was different. And so, that&#039 ; s what I enjoyed about the baskets. Even with the kids, you know, they don&#039 ; t-- No two baskets are alike. LK: Exactly. And, expanding on that, we have the elementary school named Pablo Tac after a Luiseño native that was educated in the Mission. But also, you&#039 ; re--you have an opportunity to demonstrate there coming up, correct? DC: Yes, coming up on November 4th, 2022. I&#039 ; ll be demonstrating and so will Roberta--hopefully Reinette will be there--traditional weaving. We&#039 ; re not going to be teaching. That&#039 ; s probably, hopefully coming up next year. LK: Yes. DC: You know, on that. We just had the demonstration also at Camp Pendleton. LK: Mm-hmm. DC: Uh, there. I&#039 ; m a docent for the Santa Margarita Ranch and Lost Forest Ranch, docent there at Camp Pendleton. But I&#039 ; ve been working with the Archaeology department since, uh, ugh, &#039 ; 90s with Stan Berryman and then Danielle [Page], and now Kelly Bracken is in charge of it so--. Because we have a lot of sites there on ran--on Camp Pendleton. LK: Mm-hmm. DC: People don&#039 ; t realize it, that we&#039 ; ve got over 600 some building sites there, and sites, and sacred sites, etc., on Camp Pendleton, so we&#039 ; re kept close with the--they&#039 ; re kept close with the different tribes. And since I&#039 ; m the weaver in the native plants, I have a different aspect of it. I try to make that, if the plants are out there, please, you know, don&#039 ; t do this with them, and stuff. So, they notify us that if we have native plants there, do you want us to move them. Do you want to collect them, etc. They do have a native garden there that we do collect the deer grass from, which is up there by the pavilion, behind the new hospital. Um, that way I know they&#039 ; re not being sprayed, when we go there. LK: Mm-hmm. DC: We just did elderberry tree, um, [chuckles] gathering from the berries, and I made some for your, for you for your husband. I thought I was making jelly, and it ended up being syrup. But he likes, he loves it, you know, &#039 ; cuz we gathered there at Camp Pendleton, because [chuckles again], because then I know that, um, also those aren&#039 ; t being sprayed. And, so there&#039 ; s different areas by Camp Pendleton. Plus, with the cultural, okay. And why I started with the, the new General, the Commander-in-Chief, there, at --I can&#039 ; t think of it. I just--I worked with her, and um, was--a-- how?--docent there for the Santa Margarita Ranch. They were going to be the ones dealing with the party. She had her fiesta there, a couple weeks ago. And, um, I didn&#039 ; t want to just be the docent dressed in the--how can I say this?-- We dressed in this Spanish shawl. I don&#039 ; t know if you&#039 ; ve seen the docents from center. [gestures to someone other than Linda Kallas, seated to her left] You&#039 ; ve been there, right? And, uh--Tanis. And, uh, we have that costume [still looking to the other person] or the regalia that they use. I&#039 ; m comin&#039 ; in, because I put these on [hold up her necklace] and I&#039 ; m, you know, trying to keep the Native American thing going there. And you heard me [points to person off camera, and continues to talk to him/her] this last meeting, you know, and Larry was over here [points to opposite direction, and laughs]. Uh, it&#039 ; s that, uh, react? That we&#039 ; ve forgotten, you know, on that. And they do think--they kind of forget us. But anyway, and so I says [still talking to the person off camera] &quot ; I&#039 ; m not going to be a docent. I just--can I come in and do traditional weaving, you know, with our people,&quot ; with her. And she just said [shaking her head]--she says &quot ; heck yes, please, let&#039 ; s come in&quot ; and stuff. So, um, I had the drapes on there. I wasn&#039 ; t going to go San Luis Rey Band because we were all San Luis Rey Band members that were going to do this traditional weaving demonstration. But we&#039 ; re all CIBA members also. So, I used this California Basket weavers --uh, weaving drape on our table. They put us up there, you know, with the rest of them, and, um, I had Mark, who is our weaver, one of our top weavers for our tribe. He had--he was demonstrating his baskets. We were all doing a demonstration, and, and appreciating that, you know, on there. That&#039 ; s the last thing we did on the traditional, you know, weaving thing with Camp Pendleton. Then we&#039 ; re going to do this one November 4. LK: And then the Jubilation of the Valley Festival? DC: Oh yeah, we&#039 ; re going to have, coming up in November-- LK: --the Luiseño Day. Mm-hmm-- DC: --Spirit of the Valley-- LK: --Spirit of the Valley. DC: --with Studio Ace. And we&#039 ; re going to be doing baskets there. LK: Mm-hmm. DC: And I&#039 ; m going to be doing teaching the Cherokee style-- LK: Mm-hmm. DC: --okay? It&#039 ; s not gonna--it&#039 ; s not Luiseño style. And so we&#039 ; re going to be doing, uh, [sighs] all day [laughs]-- LK: And you&#039 ; ve been invited-- DC: --from 11 to 3. LK: --to do basket weaving at a senior dance at the-- DC: Aw, come on now, [gestures pushing away from herself with her right hand] I know. LK: [laughs] DC: It&#039 ; s just a--thank you, Linda. Um, that&#039 ; s December 15th. LK: Mm-hmm. DC: And that&#039 ; s coming in because of the senior center over there. That&#039 ; s just an activity they wanted us to do. Plus, we do basket traditional weaving in front of the Mission, hopefully, every 4th Sunday of the month. LK: Mm-hmm. DC: But sometimes we don&#039 ; t, because we have other things to do. So it&#039 ; s almost a contact--they--a website, or contact one of us to do that. We do it at Rancho Guajome, but we&#039 ; ll kind of travel with our weaving person. Um, one of the things I want to say is that I do get feedback sometimes from our own Indian people--&quot ; why are you in front of the Mission, Diania?&quot ; okay, you know. Because they see a pictures of the background where we&#039 ; re weaving, and, um--&quot ; why are you doing it on the, on the Mission grounds?&quot ; I mean, you have this animosity with some of our people that have gone through the Mission system and their ancestors were really treated bad, etc. I&#039 ; m not going to say the missions were the best things that happened to the indigenous people in the state of California, or even in the other missionaries throughout the, throughout the different tribal people-- LK: Mm-hmm. DC: --in Indian country. But, I&#039 ; m trying to tell them &quot ; I&#039 ; ll let you know. I&#039 ; m not there to, to praise the Mission. Don&#039 ; t get me wrong, okay? I have my aspects with them, too, but I&#039 ; m there--we&#039 ; re there, really, to respect and honor our ancestors that are buried there.&quot ; I&#039 ; ve got a lot of family that&#039 ; s buried there in that old cemetery. I know our ancestors had built that mission and helped it. We&#039 ; ve got a lot of ancestors that are buried in those grounds that aren&#039 ; t in the cemeteries. When you had your epidemics, the pox, the small pox epidemic-- LK: Mm-hmm. DC: --there&#039 ; s a lot of burials in, on those grounds at the Mission that had to do multiple burials real fast. So, we&#039 ; re there honoring our people. I&#039 ; m not there to honor the Mission. And, I have to let them know that. I mean, don&#039 ; t get me wrong. I was raised with the Catholic there. My mom went to school there. My great-grandfather, he was part, you know. Every Sunday it seemed like the Father was always there in his house at the ranch there in the valley, having dinner. But I don&#039 ; t really have that, um, hatred, or whatever you want to call it-- LK: Mm-hmm. DC: --to the Mission system. Yes, they know that they&#039 ; ve done wrong. My brother and I sit on the committee for the 225 anniversary that&#039 ; s coming up, honoring San Luis Rey Mission. I&#039 ; m there on it, and so is he, to make sure the indigenous people aren&#039 ; t forgotten. LK: Mm-hmm. DC: They&#039 ; ve got to have something that&#039 ; s, that&#039 ; s still representing, you know, them with the ethnic group. We have our powwow there that&#039 ; s been there for 23 years, you know. We just haven&#039 ; t had it since Covid. And that&#039 ; s another thing that&#039 ; s on the Mission grounds. You have some of the indigenous people who will not come to our powwow because it&#039 ; s on Indi--on mission grounds. But, to me, that&#039 ; s personal for them. LK: Mm-hmm. DC: The Mission has not been at a controversy for us. Yes, we know some of our ancestors were treated wrong, you know. You can walk in that Mission, and, um, you can see different things that, um, and the stories you hear, you know, and the longondria &lt ; sic&gt ; that&#039 ; s going down there, where they had to do the washing and stuff. You&#039 ; ve got Pablo Tac. You know, he came from that Mission, and was taught, who can, you know, going back to Barcelona, you know, and Rome also, and is buried over there, and died. But, um, you--we--how can I say this? San Luis Rey Mission, they, the Luiseños around the Mission San Luis Rey weren&#039 ; t as-- LK: It was a-- DC: --progressive as LK: --Luiseño village, correct? DC: Yes, it was a Luiseño village there, but they didn&#039 ; t attempt to burn it down like the Kumeyaay did, at the old--in San Diego. They burned that mission down three times [holds up three fingers]. But it comes with people, and how they took it, um, as a, as a rewards system, or whatever. Okay? They were fed! Can you imagine? I mean, ee were nomads and gatherers and movers. Meaning nomadic, it&#039 ; s not like we moved all over [gestures in a sweeping motion]. It was like we went from ocean to the mountains [points from right to left, indicating movement from west to east] to gather and to the desert [points forward]. You see what I&#039 ; m saying. As being nomadic. We didn&#039 ; t have &quot ; a permanent&quot ; village. We knew what village we came from, but if we had to go, you had people that probably stayed there, the elders, and then the rest went out to gather. But we weren&#039 ; t a warring people. Sure, we probably fought with the Kumeyaay and any others that came through. But with the Kumeyaay people, they were warring people. Now, they came from the, from the Colorado area. I mean, you&#039 ; re looking at warriors, you know, came across, and when they were doing that with the missions and stuff, you know, you--they--it was on their land. They, they didn&#039 ; t like it. They, you know, they, and they, to me, with San Diego Mission, um, and you read the history on that, it, it was, it was harsh. Where here, Father Peri --&#039 ; cuz remember, San Luis Rey was the 19th mission. It was the one that--it was at almost the end that it was built. Okay? And San Luis Capistrano really was the 2nd one. LK: Mm-hmm. DC: And then they come around there [circles her arm] and they built San Luis Rey, 19-what, a number 19, in 1798. Okay? So, you&#039 ; re looking at all these other missions that were built way before that. Father Peri, he--his system was more with the native people. Yes, you could come, but he let &#039 ; em build around him, also. But it was not the Fathers that were chased in the mission, the Indians. It was the soldiers at the--that&#039 ; s who were supposedly protecting the Fathers. They were the ones that went out and chased the Indians down. They were the ones that did the punishments, when they had their, their, their soldiers--the ones that were in charge--they took it to their head, you know, I mean, to do the punishment, because as far as native indigenous people were below the Mexican people. You had the Indians [gestures making layers, indicating layers of hierarchy], then you had the Mexicans, the Spaniards, you understand, that, that-- LK: Were higher, you know. DC: --hierarchy. So, um, I don&#039 ; t have that too much on there, you know, with that. Everybody has their own. I have it because the missions only because they kept &#039 ; em down [gestures downward with her right hand], and they did use &#039 ; em--I wouldn&#039 ; t--I don&#039 ; t use the word slave, but they--I guess, slave labor. They were the laborers, where else they really didn&#039 ; t--they didn&#039 ; t get paid. LK: Mm-hmm. DC: You know, on there. And then when the missions were done, and the secularization, when they did that, they were lost. They cried, you know. I mean, they were starving, because of that--and then what had happened, the ranchers got us here, Picos, the Marrons, the Couts, all of the rest of them--they went and destroyed the mission. They were, they were tearing it apart. They were taking the beams. They were taking all the statues. They were taking the different things, and using them to build. You know, you get some of these ranchers, they have some of the beams on that are from--that are from the Mission. The artifacts. LK: Wild. DC: You know. But you don&#039 ; t hear that side of the story. That&#039 ; s why at Camp Pendleton and Rancho Santa Margarita and them, when it, they hid the stories and that--&quot ; Come on, you guys, you know. Pico wasn&#039 ; t the best guy.&quot ; LK: Mm-hmm. DC: He, he was really one of those really against the Indians. LK: So, in addition to your passion and your education with the basketry, you are like a historian of your people, and the area, and I see that you brought some other materials. Is there anything you want share? DC: [again reaching to the left] Well, one of the things is that, uh, okay, and I know that for you, you&#039 ; re trying to do this. I did study the language [holds up some leaves of paper], but since I didn&#039 ; t--wasn&#039 ; t able to have--speak to somebody, I went through the Pechanga -- LK: Mm-hmm. DC: --and they sent me to Cal State--I mean, to Riverside, also to the international classes that was there. But since I didn&#039 ; t have anybody to communicate with [gestures as if transmitting words to another person], it was hard for me. I can read it, and I can probably understand it when they&#039 ; re--when they start talking to me, you know-- LK: Mm-hmm. DC: --get the words right. But I&#039 ; m fortunate that I did have that. But this is one [looks at paper] of the things that I&#039 ; m going to share--I&#039 ; m going to be sharing this at the, uh, Spirit of the Valley, once they get over there. But it&#039 ; s like this one here, okay? [turns paper toward Linda. The paper is laminated, and has a colored drawing of a deer, with the word &#039 ; şúukat&#039 ; ] You hear that one What&#039 ; s that? LK: Soosh-kah? Soo-kah-- DC: Soos-kwaht, okay? LK: Soos-kwaht. DC: Deer. LK: Mm-hmm. DC: Okay. I&#039 ; m just going to be doing that. This is for the children. Ishwoot? [holds up a laminated drawing of a wolf with word &#039 ; ˈíswut&#039 ; ] What&#039 ; s that? Ishwoot. LK: That is a wolf. DC: Yeah, wolf. Okay? And then this is something that I use with kids [holds up a laminated drawing of a grasshopper with word &#039 ; wiˈét&#039 ; ]. Whee-uht. LK: Grasshopper. DC: Or cricket. LK: Or cricket. DC: Yeah. Whee-uht. And so, you see in these names--why I use these, because you see in these names, being with the native kids now, that they&#039 ; re being named this. [holds up a laminated drawing of a bear with word &#039 ; húnwut&#039 ; ] LK: Hunwhat. DC: Hunwhat. LK: It&#039 ; s a bear. DC: It&#039 ; s a bear. Children are being named that now, with these, especially with these names here, with their--for the children. They&#039 ; re proud of being called &#039 ; hun-what.&#039 ; They&#039 ; re proud of being called &#039 ; soos-kwaht,&#039 ; called--proud of being called &#039 ; whee-uht,&#039 ; you know, instead of just being called &quot ; cricket,&quot ; you know, on there. And so that was one of the things that I found I have been proud to do, you know, on that. And then, also, you have &quot ; Tuk-woot&quot ; [holds up a laminated drawing of a cougar with word &#039 ; túˈkwet&#039 ; ]. Who is this? LK: A cougar or mountain lion. DC: It&#039 ; s a cougar, okay? LK: Cougar? DC: You have &#039 ; tuk-woot&#039 ; village, &#039 ; tuk-woot&#039 ; village, &#039 ; tuk-woot&#039 ; court, at Cal State San Marcos! LK: Yes, that&#039 ; s right! DC: Okay? &quot ; Aush-woot?&quot ; [holds up a laminated drawing of a hawk with word &#039 ; áşwut&#039 ; ] I know that&#039 ; s not a [unintelligible] of an eagle, but that&#039 ; s an &#039 ; aush-woot.&#039 ; The eagle. LK: The eagle. DC: Yeah. And these are words that, um, are the alphabet, pretty long, you know, and considered more than 26 letters, that are important to the kids because they can identify with them. You know. I also have a coloring book, and you know, 1-2-3 and stuff like that I&#039 ; m sharing. But one of these [reaches to the left for something else] that I want to end with, if you don&#039 ; t mind, is that if, um, [sighs] in 2004, this is the Heritage Keepers [holds up a magazine entitled &quot ; Heritage Keepers&quot ; ]. This is a magazine coming from the Ramon Learning Center [reads back of magazine] LK: Hmmm. DC: Okay. And, um, it&#039 ; s still going on from Banning, California. And I wrote a poem [opening magazine, and finding page where poem is printed], um, and I wanted to read it and share it with you. Is that okay? LK: Yes! I would love that. DC: Okay. It&#039 ; s that, um, I wrote this poem when I was doing the--learning the Luiseño language, and I had to write this poem because I was, um, trying to pull the words out [gestures as if churning things over in her head] of my head that I knew. And where I was at--it was Teeter Romero and I were up in Rainbow, up there by north of us here. And we were going to go out there to gather Juncus in Gomez Creek area, which is behind Riamb--Rainbow. You gotta go up the mountain. And when we were up there at the top of the hill--it was early in the morning, and we stopped because we looked out towards the valley towards the ocean [points to the left] and that morning it was clear. You can--you could--you could see the, see the ocean shining clear at the, at the other end, which is really not-- [shakes her head]. But then you saw El Moro Kukutuk, okay? That&#039 ; s another story. One day you might have to say it, but Kutukutuk too, is part of our creation story. And you can see that mound really clearly, with the ocean in the background, shimmering, and that mound there in the valley near Camp Pendleton, and Bonsall and Fallbrook area. In this part of our creation story, I got these things in my head as I&#039 ; m looking at it, and I thought of our people. Because of the creation story, of trying to be saved. They were, they--we had the flood, also, in our creation story. And all I could think of, and was watching it, seeing the ocean shimmering, seeing that mound and thinking of &quot ; Oh my God, that&#039 ; s what came up. The ocean came up.&quot ; And the people were running, because the water was coming in and coming in, and they had nothing to save &#039 ; em. And the people from Pechanga were up there on their high point [points up with left hand], which is up there by Rainbow. If you ever go by Pechanga on the back way you&#039 ; ll see the big hill that&#039 ; s up there. LK: Mm-hmm. DC: That&#039 ; s one of their lookouts, and I don&#039 ; t know that there--the name of it, but it&#039 ; s a point. And they were looking at the people, you know, the Luiseño people in the valley, running. And all they could do was keep singing. Now I don&#039 ; t--I have the words to that song, that they had-- that they started there. But, I don&#039 ; t have that with me right now. But they were singing up there to hopefully save their people. They&#039 ; re crying for them, and trying to save, save their people. Well, all of a sudden, out of nowhere, this mound comes up. And so they were watching their people swimming towards it, and running towards it. And this mound kept coming up, and that&#039 ; s more--El Moro Hill, or Kuktuk. That is a volcano cone. People don&#039 ; t realize that, you know, we do have volcanic areas-- [laughs] LK: Mm-hmm. DC: --in this area. And that&#039 ; s a volcano cone that came up and our people in that valley, meaning my ancestors, okay--were saved. They were able to go on to Tuktuk, El Moro Hill, and come up, and go up there. You can visit that here--uh, that mound or that little knoll or dell, if you want to call it. It&#039 ; s on Indian Rock Road. LK: Mm-hmm. DC: It&#039 ; s Sleeping Indian Rock. It&#039 ; s Sleeping Indian Road [scratches head] right there. Part of it&#039 ; s on Camp Pendleton. Part of it&#039 ; s in Fallbrook. And, part of it is owned by the County of San Diego. You can&#039 ; t build on it. You can build on--near it, but you can&#039 ; t build on the Camp Pendleton side, because that&#039 ; s a blind--ammunition dump. And the Navy owns it. Fallbrook owns a third of it, and San Diego County owns a third. There&#039 ; s a trail that you can go up on there, if you want to visit it and go, and there&#039 ; s a hearth on the top that they do celebrations, ceremonies up there. My great-grandmother was born there, at the base of that El Moro Hill. So, yeah, we&#039 ; ve got history in there, and, you know, our aunt used to tell--my aunt, my great aunt, used to tell stories, you know, about that-- LK: Mm-hmm. DC: --and they used to go, go there. But what I did was wrote a poem as I was doing, uh, looking at it, and I was thinking, my language is going in my head, but I could only pick out some words that I knew at that time. So it&#039 ; s called &quot ; Naqmayam&quot ; and I was saying it--first saying it in Luiseño, then I&#039 ; ll read it again in English, what it meant. LK: Okay. DC: Okay. It says &quot ; Naqmayam. Toonquay qawiinga/noo toowq &#039 ; ataxmi/naqmayam/noo toowq &#039 ; ataxmi heelaqal/&#039 ; ataaxum naqmawun! Popuu&#039 ; uk ponakilvoy/yu&#039 ; pan heth&#039 ; aan/no$uun toonavan &#039 ; ataaxum poomoto/naqmayam! Heelaxam!&quot ; Now, I usually sing this, I know. It&#039 ; s just--it&#039 ; s--it&#039 ; s--I usually--it sticks after a while, I&#039 ; m singing it, because I do sing it, at the Mission on All Soul&#039 ; s Day. [chuckles] So, if you come on All Soul&#039 ; s Day, on November 2nd, around 6 o&#039 ; clock, between 6 and 6:30, I&#039 ; ll be doing it and lighting the candles there, and I&#039 ; ll be--I can sing it. And why I like to sing it, it&#039 ; s sometimes I can hear my voice [gestures to her right ear], it bounces off the mission wall. It scared me the first time that it happened-- LK: [chuckles] DC: --because I never had an echo come back like that. And, anyway, &quot ; naqmayam&quot ; means &quot ; listen.&quot ; &quot ; Toonquay qawiinga&quot ; means &quot ; from the rock on the mountain.&quot ; Naqmayam. I see the people. I see the people singing. People listen. The door was closed. Again it will open. My heart will weave among the people. Listen and sing. I wasn&#039 ; t looking at them crying, you know. I was thinking about them singing, and being happy. And the door was closed at one time for us, but it was now opening. LK: Mm-hmm. DC: And then my heart, at that time, with the weaving, there, my heart will weave among the people. And, um, so it was kind of, you know--and they published it, in that--in that--in there-- LK: It&#039 ; s beautiful. DC: --It kind of gives the story of me. This has happened in 2003 [laughs]. And that&#039 ; s how long ago, with the language. And I&#039 ; m still trying to bring the language back, you know, I mean, we did it with--for a while when we were together with the Rotary Club. But then again I&#039 ; m doing it, trying to get it back with people, and with our people, on that. It&#039 ; s still going on at the Pechanga, with this fantastic Pechanga . I started back with them, way back when, and they started at the preschool. And then, now, they&#039 ; ve taken it all the way up through their 6th grade there on their reservation at Pechanga. They don&#039 ; t speak any English in the classes. All their instructors or the teachers have to learn the language. It&#039 ; s taught in Luiseño. They&#039 ; ve got an agreement with the school district of Temecula, that they follow them all the way through school, all the way through high school, that they have to release them at least, I don&#039 ; t know how many times a week, to be brought in and taught their language, to keep it up. LK: That&#039 ; s wonderful. DC: They take it all the way through high school. But, Pechanga has done really good. Pauma is also―has a class there, you know. Pauma does. Rincon does. Pala, uh, I don&#039 ; t know if Pala does. But, each one has a different, like a dialect, you know. The only sad thing is when you get politics coming in. I&#039 ; m just going to let you guys know. Politics is really deep within the tribes, on there, and um, I&#039 ; m right, you&#039 ; re wrong, etc. And it&#039 ; s sad, because we&#039 ; re all the one people, but that&#039 ; s the way it goes. You&#039 ; re born into being an indigenous people, not just for us here in California, but across the United States. You&#039 ; re born into politics, whether you like it or not. So, um― LK: Well, I just want to close with saying that it&#039 ; s been an honor and absolute pleasure to interview you and listen to you. I want to acknowledge that you went from accounting to weaving to becoming an educator of your pe―of your tribal background, and also a historian, and I think a big part of your legacy is to keep this out there. And you&#039 ; re doing it pretty much on your own. It&#039 ; s not like you have all this, um, Federal money behind you, like the federally recognized tribes, so― DC: We don&#039 ; t have that [shaking her head] LK: ―you do not have that. You&#039 ; re not federally recognized. But I just wanted to honor that in you, and thank you so much for allowing me to do this. DC: Okay. LK: No $uun. DC: Noh [bowing her head, and chuckling] I was going to say No $uun Looviq. https://rightsstatements.org/page/InC/1.0/?language=en video Property rights reside with the university. Copyrights are retained by the creators of the records and their heirs. This resource is licensed for noncommercial educational use using CC NC-BY 4.0. Please contact Special Collections at archives csusm.edu if you need reproductions made. Please see the related “Preferred Citation note” for language on citing materials from this collection. Permission to examine Library materials is not authorization to publish or to reproduce the examined material in whole, or in part. 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The researcher agrees not to record, reproduce, or disclose any Social Security number or other information of a highly personal nature that may be found. 0 https://archivesoralhistories.csusm.edu/ohms-viewer/render.php?cachefile=CaudellDiania_KallasLinda_2022-10-17_access.xml CaudellDiania_KallasLinda_2022-10-17_access.xml Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Title A name given to the resource Caudell, Diania. Interview October 27, 2022 Description An account of the resource Interview with Diania Caudell focused on her Native American ancestry as well as her past occupation as an accountant. Also included is her implementation of Native American education in the San Juan Capistrano School District and how her back injury led her to become a basket weaver. The written transcription of this interview also contains a glossary and poem in Luiseño with English translation, written by Caudell in 2003. Identifier An unambiguous reference to the resource within a given context SC027-22 Subject The topic of the resource Basket making Education -- Native Americans Luiseño Indians Date A point or period of time associated with an event in the lifecycle of the resource 2022-10-27 Format The file format, physical medium, or dimensions of the resource video Creator An entity primarily responsible for making the resource Diania Caudell Contributor An entity responsible for making contributions to the resource Linda Kallas Coverage The spatial or temporal topic of the resource, the spatial applicability of the resource, or the jurisdiction under which the resource is relevant Oceanside (Calif.) Publisher An entity responsible for making the resource available California State University San Marcos University Library Language A language of the resource English Luiseño Rights Holder A person or organization owning or managing rights over the resource. Diania Caudell Type The nature or genre of the resource Moving image Art and artists Community history Native American experience North County Oral History Initiative Women's experience https://archivesoralhistories.csusm.edu/files/original/2c516f34374336a003467920b9e6a60e.pdf 5a59759182ca0ebad99808f33264f291 PDF Text Text DIANIA CAUDELL TRANSCRIPT, INTERVIEW 2022-10-27 Diania Caudell: Is my lipstick okay? [laughs] Linda Kallas: Today is October 27, 2022. I am Linda Kallas, and I am interviewing Diania Caudell as part of the North County Oral History Initiative. Thank you, Diania, for being here, and allowing me to do this with you today. DC: No $uun Looviq [“My heart is good” in Luiseno. Our way of saying “thank you.”] [chuckles] LK: Miiyu. [“Hello” to one person in Luiseno.] DC: Miiyu [laughs]. LK: Um, we were—I just wanted to ask you when and where you were born. DC: Uh, where was I—April 16, 1948. I was born here in North County, San Diego—Oceanside, California, San Diego County. LK: And was your family an active part of any cultural community, such as religious or ethnic groups? DC: Well [sighs] yeah, we were, uh, part of the first indigenous people here in the Americas or whatever you want to say on that part. Um, we are part of the San Luis Rey Band of Mission Indians, uh, been in the area as far as, uh, the written is concerned, you know, since they were written at the Missions, I would say the 1700s, because after that it was, um, mostly—before that it was all oral. So, um, we’ve been here over nine generations. That’s on the native side. LK: That’s on the native side. DC: Yeah. LK: Which means— DC: It means that— LK: On the other side is— DC: On the other side, the French side came to us, and he landed here in 1868. He was Hubert Foussat. Here in San Francisco. He was one of the founding fathers of Oceanside. LK: Is that why there’s a street named after him? DC: Yes. But that’s not at a—that’s not named after my great grandfather. That’s named, really, with—after his brother, Ramon Foussat. LK: Okay. DC: And he’s the one that had the ranch in the area up there, by Highland and Oceanside. Faustino Foussat had the land there in the valley, San Luis Rey Valley. LK: And there’s also an elementary school named Louise Foussat. 1 Transcribed by Melissa Martin �DIANIA CAUDELL TRANSCRIPT, INTERVIEW 2022-10-27 DC: Yes. She’s—I’ve always called her as an aunt, but she’s really a cousin. Um, she was—she married a Foussat. Okay. Her maiden name is a Munoa, and her mother was, um, Theresa Gidden, Theresa Giddens, and, um, that’s another one that’s—she was born at Pala, and, uh,that’s another side of our family, my father’s side, that had been here a long time. That’s another whole side that I could talk about when you get to that point, if you want to, and his grandmother— LK: Okay. DC: —was born on the Marron Ranch in 1865, so— LK: So, your family history stretches way back in the North County. DC: Yes. Yes. LK: Um, this seems like a silly question, but how do you like living and working here? DC: [laughs] Okay, it—all I can tell you is that, um, I wouldn’t want to live anyplace else, you know, other than—growing up, I lived all over the state of California, Arizona, New Mexico, and Nevada, only because I’m, I’m a construction brat, let’s just put it that way. My father was a heavy construction operator, had his own equipment. So, if you go anywhere here in California for the freeways, he probably helped build those, all the dams here in California, uh, he was probably was working on those, um, also like Parker Dam in New Mexico, you know, even in Arizona, I mean, excuse me, Arizona. You have some of the bigger dams, you know, throughout [breathes in] so, um, my mother kept coming back to North County, because she was born here in San Luis Rey Valley. Her family, her family’s from here. My father’s family is from Pala. So, we kept coming back and, um, I think she put her foot down from travelling when my brother and I were in junior high. So, I graduated from Escondido High School, and stayed in Escondido until I got married, then I moved up to Orange County, San Juan Capistrano. I was up there for 40 some years, before I came back down here to my home. LK: Wow. DC: [laughs, then bell chimes] Oh-oh. Is that me? LK: Well, so you do feel part of the community, and within that, do you feel like you have a support network? DC: Well, if you’re gonna say support network, you’re going to have to look at the whole family, okay. Just with my great-grandfather. He had 11 daughters. LK: Wow. DC: And so, one of them was my grandmother, and he raised my mother because her father died when she, when she was a young child. And so, my great-grandfather, Faustino Foussat, raised her. So, when you have a large—just one branch of the Foussat family that had all these sisters and all these children, um, there’s a support group on the ones that were close [chuckles] let’s just say. My grandmother, um, was born in San Luis Rey Valley, uh, lived there all her life, uh, well not all her—until she retired, and then she went to Hemet. But, she retired from Camp 2 Transcribed by Melissa Martin �DIANIA CAUDELL TRANSCRIPT, INTERVIEW 2022-10-27 Pendleton. She was one of the first workers there, you know, in the pressing. So, network-wise, yes, we have a good network of family. But, they all kind of seem to travel away, you know, on some things. Still, today, you know, because it’s San Luis Rey Band of Mission Indians which I’m part of, we have good support network, in that, within relatives. I mean we have—I have a lot of cousins, you know, and related on both sides. If we had to talk about that, I’m double related on some of them, and people just kind of wonder what—how did that happen? When you try to explain the story, uh, it gets confusing. LK: Mm-hmm. DC: So, um, we just want to do a big picture one day [laughs]. LK: That would be nice. Um, you said that you were in Orange County for 40 years. DC: Mm-hmm. LK: So, tell me about the work you did there. DC: [sighs] Ok. Let’s just start that—when I got married, I moved up there and, um, when I was here I was starting in accounting. Okay? I’m an accountant by trade. That wasn’t really what I wanted to do, but that’s how it ended up, you know, going into accounting. Um, so I did a lot of accounting for dealerships. Went back to college to get my degree into Accounting, and then went into accounting, business law, etc. so I stayed—like to work with numbers. I’m just good with numbers. And, so, I worked with dealerships, school districts, medical field in the accounting field. I didn’t become, later on, the weaver or in, with my cultural until I had to have a back injury. So, for 40-some years, up there in San Juan Capistrano, Orange County, I got involved with the Acjachemen people, the Juaneños there, helping them through Indian education, in the 70s, because that’s a story that— I can go into that, and I think I—it’s kind of long but shortly is that I grew up with being native, and the schools not teaching us correctly. Okay? LK: Mm-hmm. DC: You read the books, etcetera, and you hear about how they were dressed, what they were, were they savages? Etcetera. And I would come home from school and saying this is not how we are. And then my mother, my grandmother, and family would say “Don’t argue, Diania, just let it go.” And so when I got married, and my two children, my son and my daughter, when they went to school up there in the Palisades, or in Capistrano Unified School District, they came home one day and said they were entitled to something other. It was like a Spanish program, Title II, at that time. And so, I went to the school to find out how my children got tagged into—in the Spanish community, when my last name is French, and it’s Caudell. And so, talking with the school principal, um, we found out that I followed that person that was in charge of Title II, and what had happened—how my two ended up coming with that notice is that this person went around the school to the classrooms and asked questions. Now, if you had a surname, with Romero, Sanchez, Alvaros, Valenzuela, any of those Spanish names, she automatically put them down on the list as a Spanish or Mexican. Uh, then, the other question when she got that from the roster, she then would ask “how many children here already know that their parents, or grandparents, 3 Transcribed by Melissa Martin �DIANIA CAUDELL TRANSCRIPT, INTERVIEW 2022-10-27 speak Spanish.” Well, my two automatically raised their hand because their father spoke Spanish. And he was taught that from his mother and also because of the community of San Juan Capistrano. You’ve got to think of the missions. That was the language that was taught to the Indian people. And, um, so that’s how my two got on there. And so I challenged that at the school district, at the, you know, with the superintendent, and, uh, they came back at me and saying “well, the last Indian person that was living here in San Juan Capistrano died in 1933, and he was the bell-ringer.” And I go, “no, that can’t be, because I’m here. I’ve got relatives that are married into the Juaneño or Acjachemen people. You still have them here, and so, um, I became an advocate [laughs], an activist, or whatever you want to say, and contacted my relatives there, that are—that married into the Acjachemen people, and, identified them. We went back to the school district, and went through all their rosters, because back in the 70s, when you’re ethnic, when they ask you that question, when you’re enrolling your student, your child, they ask you what ethnic group you are. Well, in those days—I’m saying those days, in the 70s, you only had, like, you had Caucasian, you had Asian—not even Asian, really. Mexican, I think. But you didn’t have the—what you have today is the Native American/Alaskan ethnic group. And so I always put us under “Other” as Native American, because I am a registered through the B.I.A., Bureau of Indian Affairs, and I have my certification, that I am who I am, meaning Native American. And, um, so I always made sure that my children would have that, going through there. So, we went through K-12, went to the registry of the school district and got all their cum files, or whatever they call them, those information files, and took home all the ones that were identified as Native American. A lot of them were not, because they didn’t want to, because it was passed down to us that you didn’t want to register as Native American because it wasn’t the best thing to do. So, they always put Caucasian. So, from K-12 in that school district, Capistrano High School District, we had identified 210 students. LK: Wow. DC: And so that kind of put us into the category of challenging the school. Uh, UCI had Kogee Thomas at that time. She was the Director. She heard about what was happening. She came down to become my mentor. With that, because she’s really high with the Seminoles and Muscogee people at that, then, and we wrote the first grant. We brought in Title IV, Indian Education Act, Public Law 194, in 1975. [laughs] LK: Wow. DC: So, I’ve been through this for a long time. We ended up forming the San Juan Capistrano Council, because they had to reform themselves again. They never left. They just said their leader moved, and they just kind of—in the 60s, or in the 50s, he left, and so they just kind of knew they were there, but they weren’t formally formed yet. So we reformed them. So today I can just tell you that in Capistrano Unified School District, they still have Indian Education. They have a Indian Research Center, kind of, for teachers, instructors, and parents, there on the Clarence Lobo Elementary school grounds. LK: Mm-hmm. 4 Transcribed by Melissa Martin �DIANIA CAUDELL TRANSCRIPT, INTERVIEW 2022-10-27 DC: That if you wanted to study any Indian, not just California, any, any native person across indigenous person across the United States, in Alaska and Hawaii, etc., that you can go to that resource center, and that instructor, teacher, parent can pull the correct information that these tribes have handed in. So, that was one of my things that I did up there, other than just being an accountant. LK: Wow, that’s impressive. DC: Okay, that was in the community. [laughs] LK: Yes, yes. And then you mentioned you hurt your back and that’s what lead you to getting into basketry. Can you talk a little bit about that? DC: [sighs] Yeah, that was, um, a fall I had, okay? I don’t want to describe the fall, because it’s kind of, you know, it’s kind of stupid. I mean, the thing is when you hurt your back, um, I thought I’d go to the chiropractor. I went to work, and was working in Huntington Beach at that time, and I drove my car to Huntington Beach, went to sit down at my desk at the dealership, sat down and I couldn’t move. They had to literally pick me up, take me to my car. I called my chiropractor in Newport and, uh, he went to adjust it, and he says “This isn’t that, you know. This is something else.” And so they took x-rays, and he still tried the adjustment. I—and it got a point where I had to quit. I couldn’t—you know, I was losing to walk, etc. And the pain kept going through that, and then finally when they did an MRI on me, you know, they found out that I had―let me see, I’m trying to figure out how to describe this, because I’m not a medic, medical person— I was diag—rheumatism arthritis runs in our family on my dad’s side, my grandmother’s side. LK: Mm-hmm. DC: Not too much on my mother’s side, but on, through my dad’s side. And so, I guess hereditarily, I have that in my system. What are you going to do? So, when I hit the lower back really hard, I accelerated the arthritis rheumatism in my spine. And so when that happened, that’s what they found with the MRI. So, they said “Diania, if you don’t have, do something with it, it’s going to get worse, and you’re going to lose a lot of functions that you normally can take that you can control of. And, anyway, I put it off a whole year. I didn’t want to have my back opened up. And so, I got to a point where I couldn’t deal with this anymore. And so, I had to say yes. They opened up 5, 4, and 6 of your vertebraes <sic>. They opened them up, and all I can describe it was a rotor-rooter job. She went in there, and just tried to scrape out all the rheumatism, or arthritis, away from my spine, inside my spine. And when she did that, she hit one of the sciatic nerves. LK: oh… DC: And uh, ‘cuz it, nothing’s replaced. They just sealed it back up again. And, uh, so when I came out of surgery, I didn’t realize that I couldn’t walk because the nurses tried to—they put those belts [gestures tying a belt around her waist] on you when you’re going to go and make you go to the restroom, etc., you know, when you’re [unintelligible] and when I went to get out the bed, I fell straight to the floor. Thank goodness I had belts on me, because the two nurses and 5 Transcribed by Melissa Martin �DIANIA CAUDELL TRANSCRIPT, INTERVIEW 2022-10-27 all the surgeons come running in, and I lost everything from the waist down. Had to learn how to walk all over again. It took me—they said “Diania, you’re going to have to learn patience.” And I’m not one with patience, let’s put it that way. I do have patience for other people, but not for myself. So, I didn’t know what to do and the Acjachemen people had sent me a newsletter, and my mom brought it up, and on the front cover of that newsletter that was next to the, my bed in the hospital was Lillian Robles. She’s an elder. She’s passed on before, but she had a basket hat on. And I saw the basket hat and I went “Oh, great. I guess to learn patience, I guess I can get into basketry.” LK: Oh… DC: And I never was in it. I was more in the Indian education. I was more into the helping with the activities. My mother was a weaver. My aunts were weavers, their jewelry, they’re always crafting with their hands. I was not. They always pushed me away, and said “Diania, you know, we’re need—we need you in education. We need you speaking for our people.” And so when I called, I looked at that, and I called Teeter Romero who was a top weaver from the Acjachemen people, and she—her and I were really close, worked together for years, with Indian education— LK: Mm-hmm. DC: ―Inter-tribal Council of California, I mean, the different areas, you know, for the people, Indian people. And I called her, and let her know that, um, I need to become a weaver. Well, she started laughing on the phone, when I called from the hospital, because she didn’t know where I was at. LK: She laughed at you? DC: Well, she laughed at me, because she said “you’re not a weaver, you know, you’re just not a weaver.” And then she says “Why?” And I says “Well, I’m in the hospital, and I can’t walk, and I need to learn patience.” So, when she heard that, she says “okay, when you’re able to get home and sit up in a wheelchair, we’ll come to you.” And, they did. I was with my mom here in Escondido, at that time. And they came down. About six months—let’s see, I had the operation in April; they came down in June. And I was being able to sit up in there. I was still trying to learn to walk. I was with a walker. And, they came! And they started, uh—sat down with me, and the first thing they gave me was raffia in one hand and pine needle in the other, and they had me doing the coiling, just to learn to go round and round and round and round, with basketry. From then on, it took me, you know, work—it took me almost two years to learn how to walk again, by myself. I was with a—I couldn’t drive. My mom was driving me all over. I had the walker. I got everything back in my left leg, but on my right leg not everything came through. And so, another six to eight months, I was doing acupuncture at Indian Health Council in Rincon, because I didn’t want to open up my back again, okay, have another surgery. So, I don’t have a lot of feeling in my right foot, from my calf, I think, down. But, I do think it—people don’t realize that, you know, that I don’t, but that’s what put me into retirement, really. LK: How many years ago was that? DC: Okay. When did 9/11, what year was that? 2001? 6 Transcribed by Melissa Martin �DIANIA CAUDELL TRANSCRIPT, INTERVIEW 2022-10-27 LK: That was ’01. DC: Okay, ’01. LK: 09. DC: Because, yeah, April of ’01, because I remember I was still in bed and my mom got a call from her sister and my mom come running in to my bedroom, trying to insist I turn the TV on, and what she says—my mom was crying and I looked at that and there it was when I saw the airplane hit. They had that going on the towers and it was like looking at a movie. LK: Yeah. DC: Okay. That was just unbelievable. Okay? So, that was April, September, okay. It was— that’s how I can remember. I can never remember the year, but I just think it’s the year of 9/11. So twenty-oh-one, right? LK: Yeah, 21 years ago. DC: Yeah, so it was 21 years ago. I was still on—I have been on social security disability, because I can’t sit that long. So, if I get up on you guys, and take a break, then I’m sorry, you know, but that—My, my job was an accountant, and so that was sitting a lot. LK: Mm-hmm. DC: And then to get up and sit and get up is one of the things. So, uh, that’s how I got into basketry and I’m still doing that today, you know, on that. But, it’s taken me learning different things, you know, getting—you want me to go into California Indian Basket Weavers Association? LK: Yeah, I― DC: [laughs] okay, okay. LK: I was going to ask that—I—but I wanted to go back, just for a minute— DC: Okay. LK: —to Indian education. DC: Mm-hmm. LK: So, I think you said it’s still going on to this day. You still, they still have that educational program in San Juan Capistrano. DC: Yeah, they still have the Capistrano Unified School District and it’s going still strong, but they have to be the parents that have to want it. LK: Ah, okay. 7 Transcribed by Melissa Martin �DIANIA CAUDELL TRANSCRIPT, INTERVIEW 2022-10-27 DC: It doesn’t just stay with the Acjachemen people. And they do have, I think they have a resource instructor there, someone in their administration, that they do go out for. Because it is a fund. It’s funding, it’s federal funding. All school districts need money― LK: Right. DC: ―and it’s a head count. And so, Capistrano Unified School District still has it, so does Huntington Beach, because they have a large community of the Cherokee Indian― LK: Oh! DC: ―outside natives coming in, because a lot of people don’t realize, that if they do start researching, you can go into 1963. They had the Relocation Act, of Native Americans. And, this isn’t taught in schools. This isn’t taught in—you know, for the general public, sometimes, unless you’re involved with Native Americans and their—and the different things. Well, 1963 they relocated Cherokee, Choctaw, and a lot of different native groups into California. LK: Oh… DC: You know, a lot of the Cherokees went to the Anaheim area, Huntington Beach area, and settled there. You had a lot of the Cherokee, Osage, and some coming down to San Diego. The largest Choctaw Relocation is in Bakersfield. LK: I’ll be darned. DC: So, yeah, it’s a—it was—it’s interesting, uh, how they did move native people around to get them away from their “homeland” and give them incentives at that time that “we can move you to California. You know, you can emerge into there” and stuff. And so a lot of it is kind of detrimental but with them, they brought their, they brought their culture and their tradition with them, which is good. LK: So, if you could see something change in regard to that educational program, what would it be? Would it be to expand it to San Diego County? Would it be… DC: Well, San Diego County had a big—has a big Indian education program. They did—they— you just don’t hear about it― LK: Okay. DC: ―um, in their school district. What it would be good to expand on there is that, um, to get it more to the public, to the other schools, okay. It takes a school district to want it. I’ve notified Oceanside. I’ve notified Vista. In Vista alone, a few years ago, they identified another 200, because now they have that on their information form of the child’s registers, you know, what ethnic group you are. And 210 had registered as Native American. It doesn’t mean they’re, you know, San Luis Rey or California. They can be from anywhere in the United States. And most of them that do register for their ethnic group know that they are, or they’ve been told that they are. LK: Mm-hmm. 8 Transcribed by Melissa Martin �DIANIA CAUDELL TRANSCRIPT, INTERVIEW 2022-10-27 DC: But it gets a parent, it’s gotta be a parent to initiate it, to get a parent group together, and that way they can work with the school district. And then they can apply for grants. And then they can get the head count. Then they can get a resource instructor in there, or someone to work with the Indian education, and then it comes in with tutoring. That was one thing I did. I knew for, just for reading and math, at least. Get the children on the tutoring. They have the tutoring. They were pulled out of class or they brought the equipment in, if they needed equipment. There, Capistrano Unified School District, we’ll go back to that. It was shown as a need. Getting the general books that they need into the libraries. That’s how that resource center started, because the school districts will only go by what the state says, for state books, state history books, they―etc. The Native peoples say “No, that’s not correct. We will want our own books coming in.” So that’s what we did in the 70s. We brought in records. At that time, you didn’t have CDs or you know, what we had, you know, you had— LK: Mm-hmm. DC: LPs. And so we brought in records of the singing of the different groups. They brought in books that the teachers can get through, or parents could check out, you know, and working with that to get the education in there. And you have to have the school district to want to work with you. Um, we—it was a hard thing, with, even with Capistrano Unified School District, to do it. But if I didn’t have the help with Kogee Thomas and some of the top people that come from back east, that were very strong in their native cultural, that I don’t think that Capistrano would have done it either. ‘Cuz we challenged them. We challenged them, so— LK: But, how enriching for the students. DC: It is, but you got to have again, you gotta have a parent― LK: Right. DC: ―who would want that, so their student or their child can get that extra help. LK: There has to be a buy-in for it, with the parent. DC: Yes, and so it’s, it’s—today, in Capistrano Unified School District, the ones that do use it— I know my grandchildren went through it—they provided the computers at home for the tutoring. You know, they didn’t have to go to like a trailer, or be pulled out of class, and be taken, you know, like to a tutorial room like we did in the 70s. LK: Mm-hmm. DC: Uh, with the st—with my two children, my daughter used it and they had computers at home. The school district provided these computers, these laptops for the home that they could use and they got tutored every day, since they were in grade school. All the way through high school. LK: Wow. It gave them a really good sense of self. DC: It gave a sense of self, and they—at first it was “why do we have to do this for half an hour every day?” [laughs] I mean, but as they got older in high school, and then went to college, you 9 Transcribed by Melissa Martin �DIANIA CAUDELL TRANSCRIPT, INTERVIEW 2022-10-27 know, especially going through all those tests that you have to take for college, they, they were happy because they knew a lot of the questions and were able to answer them. Because of the tutorial they had, um, above and beyond what they normally get in school, in class. LK: Wow. That’s wonderful. So, you’ve already explained a little bit about your life’s path, how it’s evolved and changed over the years, so I was going to ask you if you wanted to share a little bit more about the basketry and CIBA, and I see that you have a little sample of one. DC: [laughs] Ok. When you said CIBA, I don’t think everybody knows what CIBA is, okay. You’re familiar with it. CIBA is California Indian Basket Weavers Association. Um, that’s another thing that I have been a member of and I’m on the Board for the last umpteen years, I would say—let’s just say the last 12 years. I know it’s been longer. Uh, but how I got involved in that, again, was going back to when I became basket—learning basketry and the plants, finding out that southern California doesn’t have everything that they normally have. If you know the county here, we’ve got 18 reservations here in the San Diego County alone and the people— where they were sent—aren’t on their homelands. I mean— LK: Mm-hmm. DC: It’s not where they would have their medi—their medicinal plants, their foods, or their traditional cultural plants like basketry and other things, and so they had—the people had to go off the reservations, and to public lands, which would be your forestries, um, county parks, state parks, etc., even private land, to get the materials that they need for the basketry. Well, I had a problem with that because I didn’t understand that, you know, and why did they have the restrictions here in southern California when I found out that in central California, they don’t have that. In northern California they don’t have the same restrictions. But it’s because a lot of these central reservations or rancherias in northern California, too, is that they’re on their homelands. They’re rancherias. They weren’t like taken from one area and moved. Okay. They’ve had little rancherias, then. That’s what they called them, instead of reservations, up in northern California, spread out. And so they were on their lands and they had the traditional materials. LK: Oh, I see. DC: For example, you’ve got the Yuroks and the Hoopas up there. They’re in the forest up there. They have the red for—the, the redwoods. They got the forest. They’ve got a lot of their plants. And that’s their economic development. LK: Mm-hmm. DC: But, that’s―they don’t call them reservations. They call them rancherias. Okay, so, so I started asking questions about that. You know, I’d say “how come, what for?” And I went to a gathering of CIBA, because they have a large gathering once a year for the basket weavers of the state of California, and I started asking “how come, what for, why is it that in California we don’t have this, when you have it up there?” And then I was told by a board member, “Well, Diania, you keep asking these questions. Why don’t you—we’re having a Board election. Why don’t you throw your hat in, your name, and we can see what we can do?” Well, I got elected. 10 Transcribed by Melissa Martin �DIANIA CAUDELL TRANSCRIPT, INTERVIEW 2022-10-27 You know, I mean, I didn’t expect that at all. And I’ve been on it ever since, since 2003. And, uh, so I became an advocate of, for southern California, to get in, our traditional trading, you know, gathering, etc., our traditional materials, you know, on that. And so, if I didn’t enjoy what I’m doing and have a passion for it, you know, I think learning about my traditional materials that we use for basketry, which is hard to find here in southern California, if you don’t get somebody to help you, you know, with that. And, um, so I think being educating people has helped me. LK: Um, the traditional materials are hard to find because of development? They’ve all been— DC: Yes, uh— LK: —plowed over or— DC: Um, there’s a—[reaching to her left for a brochure with the front cover reading “Indian Rock Project”] okay, let me just see, I’m just going to go through here. This here, this is Indian Rock Project, okay. This is something that we worked with the Cal St—uh, San Luis Rey Band of Mission Indians and Cal State San Marcos worked together with Palomar College to do, to put this book out. This was done in 2003, which was a long time ago. But in here, in this book, let me just—[flipping through pages]—the—when you see what they—when you ask me about, uh—[looking at a particular page]—uh, where is it? [flips through more pages] And then you all—she’s probably going to edit this, but that’s okay. Because I was asked that question that you were just asking, and [still flipping through pages] LK: About the natural— DC: I found it. Okay, I had said here, on here “preserving tradition” and this is, you know― [turning the booklet to Linda to show her the specific pages]—I ended up being in the booklet, okay, okay, on this Indian Rock Project [shows front cover] You could probably go online, you know, and download it, because they don’t have any more of these booklets. But, when you asked me that question, I said [she’s reading from the booklet] “a lot of our things are being destroyed. If you look at our environment around us, we have development, development, development. Juncus and all the plants that we use for actually making the baskets are being destroyed. When we are out driving, we stop, we get out there, and we take pictures. I want to find a spot, notify the nearest reservations, notify the Forestry, notify the developers—“Can we go in? Can we pick? Can we transplant? Because if you are going to develop it and destroy it, let us go in.” That was a statement that I had made, you know, for—for, for, like an interview for this booklet. So— LK: Mm-hmm. DC: And then it went on [flipping through booklet again] into who I am or whatever. But, um, yes, the development. And so more developers now are finding out that if you do have—if you do identify traditional materials and stuff, they are now trying to hopefully preserve ‘em, or to have you come in and take them, or use them. But it is. Southern California is, gets hit with a lot of development because you look around here and you’re looking at it. I’m looking at the Mission San Juan—Mission, excuse me, San Luis Rey Mission. If you ever go by there, and stuff 11 Transcribed by Melissa Martin �DIANIA CAUDELL TRANSCRIPT, INTERVIEW 2022-10-27 like this, you’ll see we had wetlands there right next to it, and through the Lavanderia and right next to the Mission, what’s happening now? The Mission leased it out, or sold it, whatever you want to say—99-some years. You’ve got this big, huge retirement center going in there. It’s like a resort. They are built on the wetlands, and uh, there went something that was natural, native, etc., and it’s being developed. You drive around to different places now, here in San Diego County, and you’re seeing development. So, it’s really hard on— LK: Everywhere you look. DC: Yeah, and I just don’t understand, for me, where they’re getting their water from. Because if we have a resource of, of water—that’s one of the things that we don’t have here in southern California. We have to bring it in from other places. LK: Mm-hmm. DC: How can you develop and, and, and bring in people, more and more people, so how are you going to give them water? Feeding you know—if you’re going to feed, you’ve got the grocery stores yet, or whatever. You still can’t even have farmland any more hardly, but water. Water is essential for all living things. So, where they come, the water? I mean, the lease on the Colorado River is coming up. That was only a 99-year agreement. How are they going to negotiate that, if they want to stop the Colorado River from coming in? You know, I know they’re doing desalting plant, but that’s not even good for the ocean, you know, and not even good for us as people. LK: Mm-hmm. DC: So, um, that’s a big question that I ask. Every time I drive around and see these developments, you know, and it’s money. It’s politics and money. Okay, we can go on. We won’t go into that—[laughs] LK: Well, going back to the baskets— DC: Okay. LK: Can you tell us some of the natural fibers that you use, natural plants you use in the baskets. DC: Okay. LK: The traditional— DC: —Traditional plants. In the state of California, we have over 243 different tribes, 26 different dialects of language, and each one of the—in California, it’s kind of divided up, like in northern, central, and southern, and we all don’t use the same plants. Here in southern California, we basically use about five. And that would be Juncus textilis, which is a green reed that grows near water. It needs water. It’s like a tule, if you’ve seen tule in― LK: Mm-hmm. DC: ―these wetlands, and stuff, or at these lakes, lagoons, but it’s not cornered or— Tule has three—is three-sided. Juncus textilis, is round. It’s a round reed, and it grows up straight. It 12 Transcribed by Melissa Martin �DIANIA CAUDELL TRANSCRIPT, INTERVIEW 2022-10-27 could—If you know how crab grass grows, it has, is that right? How it goes—what do you call that [gestures with her right hand, pointing straight and making curves in a snake-like fashion]— you know, you pull it out of the shoots— LK: Uh-huh. DC: —you know, like crab grass— LK: Yeah. DC: And, anyway, uh, depending on where it’s growing at and the materials that are in the— minerals—excuse me—that are in the soil, the bottom of the root type of thing, where the shaft comes out of there, the reed comes out of that shaft, it’ll have color on it. And it’s either from a deep light brown, mahogany color, to a deep red mahogany color. And, I didn’t bring any of those baskets with me. I was going to, okay, but maybe I should have, but I didn’t. If you ever notice some of the traditional baskets, you’ll see this deep red color or brown color— LK: Mm-hmm. DC: That’s usually coming from the Juncus on the, on the end of the shaft on there, bottom part, which is in the ground. It’s green when you plant—It’s green when you collect it. You have to process it. It takes time. It grows with poison oak. That’s another thing. We call it—it’s our protector. The only time we go and gather the Juncus textilis is when we say the poison oak goes to sleep, and that only means that the leaves are gone. LK: Mm-hmm. DC: But it’s still going to be contaminated, probably, with poison oak. And that’s why we don’t teach it as much, because some people don’t want to be dealt with, with poison oak. That’s what, that’s the reed that we use for coiling. Okay? And that takes a process, splitting, etc., and getting it ready. It takes anywhere from six months to a year to even get your material ready to do a basket. The next one that we use for our start would be the center, which is the center of the basket, is yucca. And that, again, is that—what is it, yucca—uh, the Whippi? Or they call it the “Lord’s Candle.” It think you’ve seen it down by the road. You’ll see it growing on the hillsides. There’s different ways to use that. Some people will take the dead leaves, those great big green ones that they have and they grow pretty, even from the agave— LK: Mm-hmm. DC:—and the yucca. When you see those dead ones, or dried out, in the desert, etc., you can take those and you can soak them really, really big in a big tub, and then you take that, and you pound it. And you just keep pounding it, when they’re—you know, when you’re drying them. And they’ll—they’ll turn fibrous, like string— LK: Oh. 13 Transcribed by Melissa Martin �DIANIA CAUDELL TRANSCRIPT, INTERVIEW 2022-10-27 DC:—and that’s how you get your yucca sandals, and things like that, that they use in fiber, or your cordage. The other way you can do is with the yucca is you take the center of the new shoots that are coming out, before it becomes a flower in the stalk. [gestures up with an open hand] You take that, and you twist it, and you get about 30 or 40 small, small [gestures to indicate smallness of an object] little leaves, and then you take those and you shred ‘em with a needle—we do—or pound them, and uh, you don’t need to go out there anymore because you’re not going to make 30 or 40 bags in your lifetime, as far as I know. I’m not going to. But you have enough to where you don’t have to go out there and gather them. LK: Mm-hmm. DC: Then, deer grass. People use deer grass as a native plant for decoration or whatever, because it’s drought tolerant. LK: Mm-hmm. DC: But it’s not that Pampas grass that you see waving from that Africa—that African one is an invasive plant. I wish people would just take it away, and these nurseries—just take it out, you know get it—because that Pampas grass kills everything on the native plants. It just takes over. And deer grass is similar to it, but it doesn’t have that fan on the top. LK: Mm-hmm. DC: And, uh, the deer grass, we gather that and we take the shoots or the stems on them, and we gather, and that’s what we coil around [gestures in a coiling fashion with both hands] So, the traditional, for the Mission baskets they called here that the Luiseño use, Cahuilla use, Kumeyaay use, the Cupeno use here in southern California, even the Chumash further up, and your Tongva and your different people. We do a coiling technique. Okay? So have you ever seen those baskets in museums, etc., you’ll see that one by one, they’re coiling. LK: Mm-hmm. DC: They’re coiling the Juncus textilis. They’re coiling around with sticks that they use, which would be deer grass. And the center star that you see in the middle [creates a circle with her fingers on her left hand] is done with yucca. And sometimes it’s also done with Juncus on Juncus, or Juncus on Deer Grass. It all depends who the weaver is, etc. Since we have to gather that, and we can’t find it all over, you know what we do, we try to really work with the forestries, and private owners, and people. Try and get them to plant. It’s not easy to plant the Juncus textilis because it’s not going to grow everywhere. So, there’s different areas that do have it. If you want to see Juncus textilis, where it’s at, you can see it in the public, it’s in the public discovery center there in Carlsbad. LK: Oh. DC: They have a good—kind of like a little garden, that they have it growing there. And the deer grass and the yucca. And that was done because we worked with the Discovery Center years ago with Cal State San Marcos and the students. And we did all the planting there, when it was there. So, if you want to see that, I would go there and visit it. And you can see what the Juncus textilis 14 Transcribed by Melissa Martin �DIANIA CAUDELL TRANSCRIPT, INTERVIEW 2022-10-27 looks like. See, uh—[sighs]—but doing basketry is that—what I have here is samples. I did bring a basket. I just brought these hair pieces that I’ve made for my two granddaughters [shows beautiful, small round woven hairpieces]. Can you see them okay?— LK: Yes, yes. DC: Out of Juncus. If you see, this one here is a little bit darker, and the black there [now holding only one of the hairpieces, with a woven black ring in the mid-region of the weave, and gesturing to this area] is dyed Juncus, okay? Now, that Juncus, um, was dyed with—[looking at the hairpiece now, more intensely]—I don’t know, this was given to me, [chuckling] the dyed Juncus, so I’m assuming they did it with, um, elderberry leaves, okay, and um, put in the Juncus, and in a can, okay, or, or like a coffee can that’s all rusty. And what you do—you put the rusted can in there. You have your Juncus already split and put into the weaver, and then you put, um, into a coffee can [gesturing to show the size of the can] and it’s all rusty. You put some rusty nails in it at the bottom, and then you start layering it with the Juncus textilis. It’s the process. And on top of that you put elderberry leaves, and you keep going ‘til you fill it. [gestures indicating layers building up] Then you fill it with water. LK: Oh. DC: And then you let the water—and then you put that can somewhere so it can ferment. It’s like I tell you, it’s got to get all yucky and like, rotten, and what it is is that it probably turns black. And it’s—and you’re getting the iron—what do you call that? Iron oxide?— LK: Uh-huh. DC: —from the, from the nails and from the rusty can. Then when you empty it out, your Juncus is black. LK: Wow. DC: Dyed black. And that’s also what’s coming from the elderberry leaves. Another way that our ancestors did it was that during the creeks they knew where there was iron oxide in the soil, in the sand. LK: Mm-hmm. DC: They would get their Juncus, and they would bury it in that sand. They’d come back, weeks later or whatever, and dig it out, and it’ll be black. Another way they do it, up in northern California, and in here too, is using walnuts, because we had, you know—black walnuts is a native plant of California. LK: Mm-hmm. DC: And so they would take the shells, crunch ‘em up, you know shells, the outside shell, they’re called, and if you’ve ever picked walnuts, you know that your hands get black? LK: Yeah. 15 Transcribed by Melissa Martin �DIANIA CAUDELL TRANSCRIPT, INTERVIEW 2022-10-27 DC: Okay, because that—on the hull—because you take that, well they’ll take that hull and chop it up, and then put in water, and put your Juncus in there, and with the walnut there, and they’ll turn black, too. LK: Wow. DC: That’s just one other way. It takes time. And they also use the acorn husk, or the shell of the acorn, and the black acorn, or any of the acorns, crush ‘em up again and put them in water, put the Juncus in there, and then you have to leave it. So it is a time consuming deal. So these are two headpieces I did. Now, when we get to the schools—when you get to the school— [holds up a small woven basket] this is a little basket that I’ve had for years. But this is not a native material. This material that we use for teaching is from, okay, rattan. Everybody knows what rattan is. Rattan has a pith in it. Rattan and bamboo look similar but bamboo is hollow. Rattan is got the pith. To get the pith out of the rattan, pull it, press it, and make cane. This is how you get cane. LK: Oh. DC: And so what we use here, is that you can buy cane in different rounds, or different sizes or gauges. You can get it flat. You can get it round. Uh, we get the round, and this is called Cherokee Single Wall twine. I call it, uh—we have our own twine, excuse me, but it’s not like this one, the Luiseño. And why I use Cherokee is because one of the easiest ones that the kids can use at school. It’s the closest thing that I can get to the river cane, from the Cherokee and Choctaw and the people there, in Oklahoma and that area, will use, because they go and pick their river cane. We don’t have river cane here in California. If we do have it, I wouldn’t want to go down there because it’s probably contaminated. LK: Mm-hmm. DC: It’s got all those other things, and they probably sprayed it a lot with pesticides. And so this is what we teach in school, and I call it “Cherokee Single Walled Twine.” We make the starts. The kids can make one of these [holding up a skein of yarn] within an hour, even the adults, over two hours. And maybe not this size, maybe a little bit bigger. But this way, they don’t have any allergies or con― such so far, uh, getting sick from it. Because, I can’t guarantee our native traditional plants that we do use aren’t—it doesn’t have some type of pesticides on it, or some poisons on it that we’re not aware of. LK: Mm-hmm. DC: And we use our mouth [wipes her right hand across her mouth] a lot for our third hand when we’re weaving with our traditional materials. LK: Because you have to keep them— DC: We have to keep them very moist. LK: Moist. 16 Transcribed by Melissa Martin �DIANIA CAUDELL TRANSCRIPT, INTERVIEW 2022-10-27 DC: Everything has to moist. It has to be pliable. It has to be moist. If you’re going to be weaving with almost anything, even with cloth, even with weeds, even with flowers or stems or, you know, branches. We do use willow, though, okay? Aurora willow, or the willow tree. We make baskets out of that too. If you ever notice the big acorn granaries, they call ‘em, have you ever seen them on pictures— LK: Mm-hmm. DC: —that the tribes had next to their kiichas or their ewaks for here in southern California, even northern California. They have great big acorn granaries. Those are made out of willow. They’re woven green, and when they’re woven green, uh, then they let―they dry. But do they use willow? Willow is a natural insecticide. It keeps the insects away from the acorns. And that’s why they have them high up on a stilt like, or platform, to keep their small animal away from them, or whatever. But if they do―these small animals try to get to the acorn, then they can also plug it up, or whatever. LK: Mm-hmm. DC: But those acorn granaries can last for hundreds of years, you know. They’ve found, when they’ve done research, you know, in the mountains or at their villages, you’ll see a granary that is still up. But, it’s a natural insecticide. People don’t realize that the willow is a natural insecticide— LK: That’s interesting. DC: —to weave with it. LK: So, in traditional weaving, was it always the women, the tribal women, that did the baskets or did men— DC: I would say— LK: —create baskets as well? DC: Uh, yeah. Traditionally, mostly it was the women and the girls, okay? Because you’ve got to think about—before contact, especially here in California, we’re the last native people that were contacted as they came west— LK: Mm-hmm. DC: ―our baskets were used for cooking, for storage, for gifting, for birthing, for death. And that was our—they were utilized for everything. And that’s why they can say that “Mission baskets were woven so tight that they can hold water.” LK: Mm-hmm. DC: Well, yes and no. The only reason why they can hold water is that the deer grass in what they’ve coiled around swells. [laughs] LK: Oh. 17 Transcribed by Melissa Martin �DIANIA CAUDELL TRANSCRIPT, INTERVIEW 2022-10-27 DC: So, but they also had the—and when they cooked in them, they used another plant that we do. It’s more fire resistant. And that’s your Trius lobata, or your sumac. And that’s kind of―it’s white. Have you ever seen baskets that have more of a white bottom to it? LK: Mm-hmm. DC: That’s because it’s usually with sumac, and that one has a resistance to fire. But, only be— resistance, how can I say this—fire tolerant but not to a point. When they cooked in baskets, the cooking baskets, they were done with a stick that they’d keep moving [circles her right arm as if stirring], and they were used with river rocks, hot rocks in there. Central northern California used lava rocks a lot, but that had been tumbled in the rivers. But the ones that are here, we would probably get the smooth river rocks, and then you heat them up and then you put them into the basket, and you have to keep stirring them [makes a stirring motion with her right hand] into that food. Men probably did the baskets that were, um, that were for fishing, like the fish traps, or your great big, huge granaries,― LK: Oh, yeah. DC: Okay, on that? And they’re made out of the willow. Um, they didn’t make them—northern California, they made ‘em a lot of out of the different plants up there, the branches there. But, almost all of them are made out of willow, you know, because it was pliable to work with. But, that’s your bigger gathering baskets or fish traps, etc., you know. But mainly, it’s mostly the women. But men did do that. We do have men today that are top weavers, um, so, we even have one in our tribe that’s a fantastic weaver [chuckles]. LK: So, it’s a form of functional art. I mean, ‘cuz it is a form of art. That’s what— DC: Well, it didn’t become a form of art until it—until I would say, after contact— LK: Right. DC: —because it was a utility that we had to use, you know. It was something. LK: Right. It was functional. DC: Yeah, and I say, you know, when pots and pans came out, I, I would have been one that threw the baskets away. [laughs] Let’s use a pot, too, you know. LK: [laughs] DC: It’s just like when you gather your foods, you know. I gather the acorn and I make that wiiwish, we call it, the acorn mush. I use a processor to crack all my—you know, to mix it up, you know, and get the nuts, ground it down. You know, if you ever see these, um,—how can I say these—we call them gathering, gathering spots or metates are these big rocks that have the holes in them—the grinding area, they call ‘em grinding stones, grinding— Can you imagine the woman that’s sitting there, or a child, or whatever, pounding acorn to get a meal out of it, you know, to get it real fine like a flour. And, and how long they pound it up there to get those holes in there. How old! You can just tell the age of the—by looking at these grinding areas, or 18 Transcribed by Melissa Martin �DIANIA CAUDELL TRANSCRIPT, INTERVIEW 2022-10-27 grinding rocks that you see, how, how hard they must have done it, so it just—it didn’t happen overnight, to make those holes, you know, in those rocks. It had to be― LK: Right. DC: [gesturing in a pounding motion] ―years and years of processing. And, uh, I’ve tried it. We have two in our backyard, and I didn’t last five minutes. Raising that rock, that pestle, over my head and pounding the acorn, okay? I mean, I couldn’t, after that, I couldn’t raise my hand after five minutes, or even three minutes. My mom was laughing at me out there― LK: [chuckles] DC: ―you know, and I said “Our women must have had—the women must have had shoulders and— LK: Strong arms. DC: —biceps, strong arms, to do that, daily, every day, to get the acorn to get it ready for the mush because that was a staple for the people, you know, because the acorn—wiiwish, we call it—or the, um, what do they call it, with the Kumeyaay, um—we call it wiiwish, they call it, um, okay, I’ve got to think about it. I know it starts with an ‘s.’ But anyway, um, everyday. Because, see, that’s 100% protein. LK: Mm-hmm. DC: The acorn is 100% protein. So, it was a staple and it was also a replacement for when they didn’t have any meat, you know, so it was always used. So, when these processors came through, they said “Diania, how come you don’t do it the traditional way?” I said “Uh-uh” [shaking her head] I said “my ancestors would have popped in that, those electrical things to plug in, they would have used it too.” I said “There’s no way I’m going to go out there and you know, [she and Linda start laughing] and pound.” I mean it’s kind of like a joke but it’s, it’s, it’s, it’s—you know, you know, when progress comes, I’m sure they, they would have—they wouldn’t have stayed with their old ways. That’s how I look at it. [chuckles] LK: Circling back, you mentioned a few institutions like Cal State San Marcos, The Discovery Center in Carlsbad, CIBA, and you’re part of the Pesticide― DC: Oh, Tribal― LK: ―with the National Parks? DC: Well, I belong also to the Tribal Pesticide Program Council through EPA. And that’s because of the pesticides and insecticides and stuff that effect our, our plants. A lot of people don’t realize that, when they see our traditional plants, they think they’re weeds. LK: Oh. DC: And they’ll spray them. Or also, that, um―there’s drifts that happen and if you have native plants that are growing near there, and you’re not aware of the native plants that are there, and if 19 Transcribed by Melissa Martin �DIANIA CAUDELL TRANSCRIPT, INTERVIEW 2022-10-27 how they’re spraying, and if the wind comes up [she makes a “whoosh” sound, and waves her hand in a broad sweep to indicate wind over field], the drift will go over there. There’s no signs that tell you that “Hey, we’re going to be spraying today!” LK: Mm-hmm. DC: County doesn’t even tell you that, I mean, unless they come around, you know. The mosquitoes, like in Central California, Sacramento, they post it, because with all those rice fields that they have up there, they have to. They have to do that, spraying for the mosquitoes. And they do it by helicopter. And I’ve been up there when they’ve done that, and they’ve got notices all over―“Shut Your Windows”, “Shut Your House”, “Stay in Your House Between This Hour and This Hour”― because they’re coming in and just sprayin’ and it goes all over your cars, etc., out there. In the University of Davis, Woodland, in that area. So, but they don’t do that too much down here, okay. So, when you don’t know about it, and then you see the plants and you’re going to go through it, you don’t know if it’s been sprayed or anything, or drifted on. And then you pick it, and then you get it, and you put it in your mouth, or whatever, you smell it to see if it is, you get hit. And I’ve had, that’s how I got into pesticides. I went to pick a plant that I thought that the only way you can identify it is to smell it, so I popped it [gestures breaking a stem open] like you know you see you pop it, and I stuffed it up one nostril and within five minutes my whole side of my face went red [gestures a swipe across right side of her face]. Rushed in to Rincon Indian Health Center. They said “Diania, what did you do?” I says “okay, this is where I was at.” And, I had a chemical reaction, that it was sprayed, that it somehow got sprayed. And so I was on―the first time I got steroids, and shot with steroids and it’s five-four-three-two-one [gestures counting on fingers], you know, you’re taking all those pills, five days. Found out that the golf courses are the worst [chuckles] people, or development, or whatever, that use herbicides, pesticides, insecticides, any type of your “cides” they said, because they want to keep their grass green and they want to keep their flowers beautiful and colorful. They don’t want any rodents. They don’t want anything upsetting that golf course out there. And if you have any native plants that are near there, uh, they’re probably going to get hit with that type of thing. And the golf course is another one that doesn’t tell you that they’re spraying. I don’t, I’ve never gone by a golf course that said “Hey, we’re spraying today. There’s a sign.” And I worry about the people that are out there golfing, okay. LK: Mm-hmm. DC: You know, and I love to watch golf. Don’t get me wrong. I mean, I enjoy, I’m not a golfer but I love watching the Masters and stuff. And it goes through my head, when these guys are out there, and the women, you know, and they’re walking in it, but you don’t know if they’ve been told about the spraying, or you know, if they have an asthma thing, or, or something like that. So what happened was that I got into pesticide with CIBA. [chuckles, and reaches to her left for a brochure] So then I was working, we worked with a brochure [laughs, and shows for the camera a brochure, then reads the front of it] they call, it’s called “Pesticides: What Basket Weavers Should Know.” But, this doesn’t just tell you for basket weavers. It’s for everybody― LK: Mm-hmm. 20 Transcribed by Melissa Martin �DIANIA CAUDELL TRANSCRIPT, INTERVIEW 2022-10-27 DC: ―okay? And the contact people [flips the brochure over, and points to the back side of the brochure] like for here in Southern California, you’ve got the contact if you’ve had this. It just tells you what to look for on native plants, if they look dead, if they’re doing anything. [opens brochure and looks inside] I’m trying to get EPA right now to try to start making us some more of these, but if I have some more, [turns the inside of the brochure to face the camera] like if I gave you, you know, some handouts that you could make your own, you know. They don’t have to be in color. [closes brochure, but still holds it up] But, it’s just an awareness about pesticides when you’re out there. And it, you don’t have to be gathering. You can just be taking a trail ride out there, or hiking. Your animals could come back with pesticides or insecticides on them, and then you have your kids rubbing them [gestures petting an animal], and playing with them, and hugging them, and then you wonder also why your child is coming out with a rash. Why are they coughing? Why are they sneezing? And so, most of the time, it’s some type of spraying and it’s out there. So I sit on that, that, across the United States, we’ve got all the tribes. But the bigger tribes like the, your Black Feet and your Crow, etc. you know, they, they lease their land, because they’ve got millions of acres on their reservations. So they lease their lands to Montanyo [sounds unsure]. One of that does soy beans, and corn, and all these big guys. LK: Mm-hmm. DC: But they need to have the pesticides, but they’re trying to regulate it more so especially on native ground or Indian country, because, um, they don’t want to be digesting it. They don’t want this corn and everything that is going out to the public to be digested, because if you go on to a lot of your other farms and stuff like this, they’re not telling you what the pest―what is being used. But the, in the Indian country, they want to make sure it’s safe. They don’t want to get sick. They don’t want their own families to get sick. So, it’s a big political thing. But what had happened in northern California, how this—how CIBA became involved in the 90s, about ’93, is that the weavers in northern California get their―they use a lot of roots. LK: Mmm— DC: And they use a lot of willow roots. So, during the―on the rivers of northern California, they go high. But when they recede down, that’s when the roots stick out from the, from the banks where all the willow trees are growing. And so they go into the water, and they’re picking from the banks of the river, all the roots coming out [gesturing pulling something towards her]. LK: Uh-huh. DC: Okay? When you kind of think of, when the water is high [gestures raising up as in water level], this is where the roots are going. They’re going to get water for the, for the trees. Well, industry up nor―up, up river, where they call, where they, where it is coming down into the river, they were dumping chemicals into the water— LK: Hmmm— DC: —as a dump. You’re talking about the lumber mills, some of the uh, other industrial things are doing it. That’s what was stuck in the salmon, also. And so the weavers were doing it. Then 21 Transcribed by Melissa Martin �DIANIA CAUDELL TRANSCRIPT, INTERVIEW 2022-10-27 all of a sudden they were finding their elders the weavers were getting cancer around their mouth [gesturing around her mouth] LK: Oh, no. DC: And they were getting cancer inside. They were losing their teeth [pointing at her teeth]. And they couldn’t figure out why. Because it wasn’t just happening to just one tribe. It was happening to all the ones that, that were gathering, you know. You’re talking the Pomo, the Uroquois, the Hupas, the Kuroks. All the ones that use this type of material. And so in ’93, they found out that, they had EPA come out. They had this whole thing. They wrote a paper on it, a risk assessment, and found out that it was chemicals in the water when they tested the waters on these big ones. And so that started, for CIBA anyway, with the pesticides— LK: Huh. DC: —to get on there, to be more sort of a―― how can I― a public, you know, awareness. LK: Mm-hmm. DC: You can only educate. You can’t stop it. You can only, you know. That’s why you have all these, um, lawsuits right now, happening in northern California and their waters. Look at the salmon. What’s happening, not just in California, but in Oregon and Washington with― because of the chemicals. Uh, you can’t, sometimes you can’t even eat, you know, some of that salmon because they can’t even go upstream, because when they come upstream, they come back sick. And the worst one is in Alaska. LK: Right. DC: See, people don’t want to hear about Alaska. But everything that we use down here in, in, in the “mainland” they call it, the chemicals, anything, okay, it all goes into our atmosphere, right? [points upward with both hands]. I mean, you spray, and it’s going to go up. LK: Yep. DC: Okay, when it goes up, where does it go? It goes to the Poles. [gestures as if touching top and bottom of a globe] North Pole, north pole is getting it mostly. South Pole is not as much, because they don’t get that drift like they did. But what it did, it collects up here [circles her hand in a rotating motion] in the atmosphere, and what it is, over Alaska in the Arctic area. That’s why it’s cleaning out too. Because it’s just going around, all these chemicals. It, it forms a warmth and a heat. And that why, that’s what’s, and now when it rains up there, it drops down [laughs, and gestures as if something is falling] into their land and into their trees, and into their plants, and they’re contaminated. And it’s all because of us down here, meaning, I’m saying “us”, mainland and you know, uh, North, Central, South America, all of us, you know, Europe, that using all these different chemicals and things like this, and drifts up [raises her hands up], collects in that atmosphere up there [circles in the air with her left hand], goes to the North Pole. It’s going around and around. It rains, or whatever, and it comes down, [indicates rain coming down, with both hands] and that’s why Alaska is having all those problems right now with their 22 Transcribed by Melissa Martin �DIANIA CAUDELL TRANSCRIPT, INTERVIEW 2022-10-27 food [gestures as if counting on her left hand], climate change, the heating, etc. And, uh, a lot of it is the use of chemicals and pesticides. LK: Well, what started out as a― DC: [chuckles] LK: ―lessons in patience for you― DC: [bursts out laughing] LK: You’ve expanded your knowledge to all aspects of basketry and, and working with other organizations. So, I know those aren’t the only ones you work with, though, and I can list a couple just to jog your memory. I know you work with Camp Pendleton. DC: Oh, well yeah, well, Camp Pendleton is― LK: And Daly Ranch. DC: Daly Ranch. Well, Daly Ranch was because [sighs] I went to, I went to be a docent. Okay? Because I had to find something to do after, you know, I, and that I, before I had my surgery, I became a docent, and I wanted to do the trails. Okay? The native trails. But when I had, after my surgery, I couldn’t do the walking anymore. And so they did have a small “Indian program” you know, on there. And one of the rangers I, you know, I, I love him dearly, he’s still there, we worked together, he was the one that was doing the Native American aspect of the Daly Ranch, what they would give to the public and school district. Fifteen minutes [gestures making air quotes] is all he would have. So I went through his training, on the docents, and he brought in a native person from souther―from Kumeyaay territory, I think, a weaver. I can’t think who the weaver is now. She did a display and stuff. And so Ranger Robert, I think I mentioned him, he did a lot, because of his sons were in Boy Scouts, you know, Cub Scouts, Boy Scouts, Eagle Scouts, and they had to do a lot of the native areas of, on there. So he made a lot of the artifacts that the Daly Ranch uses and I use right now for exhibit. And he learned about the plants, and the foods, etc. Well, he went to serve wiiwish, acorn. And when he served it, it was great. And I just went “What?”, you know. And it, it was [gesturing as if saying ‘no’ with her fingers] I don’t know. And I’m going asking “How did you do this?” Well, he used the acorn, but he didn’t use the acorns that we normally would use. He used a different type of acorn. And how he fixed it, or whatever. And so, when we had our barbeque when we graduated from the docent class, I went home [laughs] and I made the ______________. This is supposed to look like, okay, you know, our wiiwish does that. And he says “well, teach me!” So we started working together. Then they asked me if I would come in and do the native American part, you know, with the Daly Ranch. Daly Ranch through the 7th graders and the whole school district, in Escondido School District, they run the 7th graders through there for 6 weeks, in the Daly Ranch, twice a week, like a Tuesday and a Wednesday, from 8 o’clock until 2. And we do about two hundred some a day. LK: Wow! DC: I’m the native American part of it, and they do plants, and then they do insects, and then they do the large predators, you know, and then they, the tricks. But, I’m the native American 23 Transcribed by Melissa Martin �DIANIA CAUDELL TRANSCRIPT, INTERVIEW 2022-10-27 portion of it. It started out as 15 minutes, and now all of a sudden, now I’m doing about 35 minutes, and just expanding it— LK: Mm-hmm. DC: —to get them knowing that this was our first―you know, Daly Ranch is on the, one the land of native peoples. There’s, there’s areas out there on Daly Ranch that the public can’t see, that know that they’re―they live there. They have artifacts, etc., on that. So, um, and I got asked to, to do that. It’s all voluntarily. If I get paid from anything for doing that―I’ve been doing that going on 16 years now―it’s a surprise for me, because they do it through grants. LK: Mm-hmm. DC: I started out, like I said, volunteering, and it had expanded it to bigger working with Fred Wood, who’s a retired school teacher, you know, from a junior high, 8th grade. And I started with my cousin, Kathy Wallace, who’s our story teller now, and her son Brandon―he was about 9 or 10 years old―we would do it together. Well, it got to a point to where she expanded out [gestures expansion thrusting her right hand out away from her], you know, he got older. And so, I had Teeter Romero used to come down for me and help me, from San Juan Capistrano. And then, also now, I got it for myself and it’s hard to get people to want to take it over. Because the first question they ask “Well, how much do you get?” And I says “Nope.” I says “I can’t guarantee you anything on that. If I get paid, it’s a surprise for me at the end of the six weeks, depending on how much the grant through—It’s through a grant, that they get― LK: Right. DC: ―that. That’s to the Friends of the Daly Ranch. Even though the Daly Ranch is owned by the city of Escondido, this Friends of the Daly Ranch and the docents do it because of they want to. LK: Mm-hmm. DC: The only ones that really get paid on there is the rangers, because they’re employees of the city of Escondido. LK: Right. DC: And uh― LK: But that’s not the only institution that you do work. You, you go to elementary schools and― DC: Well, yeah, I have. I did elementary schools. I think, you know, we do―like San Elijo. We’ve been doing that for seven years, and that’s during that one basket that I just showed you, with the Cherokee style. We do third graders there. [sighs] Before they built that new elementary school, we were doing anywhere from 2 to 300 hundred a day, in well, one day. We had it for 35 minutes, at 70, at the time. And then, because they had a program going. Kathy would be the story teller. They had adobe making. They had―and so these children are going [gestures in a 24 Transcribed by Melissa Martin �DIANIA CAUDELL TRANSCRIPT, INTERVIEW 2022-10-27 round circle with her right hand] all day, every half hour they’re going to another, another thing. I would have four weavers come in to help me. And then we would give a quick 10-minutes, 5minute thing with parent volunteers, to come in and help to, to and I think you’ve even done it before, [chuckles] to just help these students. And so you’d have all these third graders in one room, sittin’ on the floor, on these things, ten, ten to a circle so I know it’s seventy, because we had seventy cir―seven circles in there. We’d done seventy at the time, forty-five at the time, and then within thirty-five minutes, you know, they’re done. If they didn’t finish this basket [holds up small basket which can fit in the palm of her hand] in their time, then they would take them with them and complete it in their ar—in their art department students. So we’ve been doing that for quite a while. I’ve done the thing with Cal State San Marcos with their students up there, giving the demonstrations, etc., given a talk. And then even teaching the students, you know, the basketry. LK: Mm-hmm. DC: Same thing with the senior center, in El Corazon [gestures to Linda]. LK: El Corazon. DC: We just did that for three days, and they really enjoyed it. LK: We cannot leave out one other entity, which was the Mission— DC: —Oh! LK: —San Luis Rey. How could we forget that. DC: [laughs] You know, she’s sees, she’s getting me into the basketry thing, here. Um, San Luis Rey—people don’t understand. San Luis Rey is one of the missions here that is not part of the diocese, or owned by the Catholic Church, per se. They’re owned by the Franciscan order of the Catholic Church. LK: Mm-hmm. DC: Or, errr, I’m not—I’m a Catholic, but I’m not that kind. I’m not a practicing Catholic. Let’s put it that way. But, um, so they’re owned by the Franciscans. San Luis Rey, Santa Barbara, and there’s one more, and I’m going to better learn that one too because there’s three missions in the state of California that are not part of the “Catholic.” San Juan Capistrano is part of the Orange County diocese. LK: Mm-hmm. DC: And they bring in the most money for the missions in the state of California. San Juan Capistrano does, because you’ve got to pay to get in, you know, and everything else. But anyway. The friars—well, they’re not—they’re friars—the Franciscan order, um, are there, at the San Luis Rey Mission. You don’t know that they’re there, because they’re not really public other than when you see ‘em walking around in their brown robes. They have a retreat there. They live there. They study there. They go through their schooling, sometimes, there at the San Luis Rey Mission. And I was notified by Gwen, the director, and Helena, whose at the museum, that they 25 Transcribed by Melissa Martin �DIANIA CAUDELL TRANSCRIPT, INTERVIEW 2022-10-27 were having a retreat there. And they wanted a activity, and so Gwen says “Contact Diania, and see if they want to do a basketry.” Well, Father David, or Brother David—he’s up at Santa Barbara now—he used to be here at San Luis Rey, and my brother used to work with him. And he knew I did baskets. That’s why he probably agreed. But these Franciscans were coming from all over the world. They weren’t just coming from the United States. They were coming as novices; ones that are almost going to graduate into their order; some that were graduated already into the order; some that were retiring from the order. Some they didn’t speak English. And, um, there was forty, almost fifty of them. LK: Forty-six. DC: Forty-six of them, and they were there for a week [chuckles] And they asked “Diania, would you mind doing, you know, a demonstration and talking about the basketry, or people, etc.?” My brother videoed it, you know, and I haven’t really even seen it yet. I think he gave you a copy, right? LK: It’s great. DC: Okay. I have to give Roberta—not Roberta, but Reinette and Ella Sue, I think, also. But, um, I says “Okay, I need four weavers, and uh, to do this.” And we did that in the back of the mission, and here I was expecting—when we were setting up, all of us were expecting—there’s Linda Kallas, Ella Sue Snyder (she’s a Acjachemen), Reinette (I can’t pronounce her last name. My cousin—Reinette Omah, Olvera, but I can’t pro—) LK: Olvera. DC: Yeah, but she goes by that Italian married— LK: Contreras. DC: No, no. It starts with an “A” [indicates a letter “A” as if writing in the air]. Anyway. LK: Okay. DC: And you, and me, okay. Linda was—Linda, who was going to interview me, she goes “Me?” and I says “Oh yeah. You know how to do these! You’ve been sittin’ with us for a while. You can come in here.” And we’re going to do the Cherokee style basket. I just gave a talk about our traditional materials, etc. So, we get all set up and here come these men, you know, coming through. You know, I, I was expecting them to come into—with their robes on. LK: Mm-hmm. DC: You know, their brown robes. That’s what I was expecting. Here these men come in. They’re in shorts. They got T-shirts on that say “Surf’s Up!” you know. All these different things coming home with these hats, sandals, barefoot, you know. I mean, they’re coming from the retreat area, you know, tennis shoes on, and all different ages. And it was interesting because I’m going “Whoa, okay.” You would have, you would have put them on the street. You would not have known that they were friars, okay. And, uh, like I said, all ages. They had a—we had a 26 Transcribed by Melissa Martin �DIANIA CAUDELL TRANSCRIPT, INTERVIEW 2022-10-27 good time, laughing, etc. Like I said, we do have that, um, if you knew my brother did with that. They were all anxious. They made beautiful baskets. [laughs] LK: They were so impressed with you, and um— DC: You know. LK: They were so grateful and so full of gratitude for learning that skill— DC: Yeah. Well, we took a lot— LK: They really enjoyed it. DC: Well, we took a picture, a group picture, at the end and then we had all their baskets on top of that one rocker area. LK: Mm-hmm. DC: And you can see that these baskets—[turning to her left, and reaching for something] I showed you this [holds up the little basket that she showed previously in the interview] and this is mine. But that doesn’t mean that you’re going to make the same thing like this. Your basket is, is going to be completely different. Even though they start out the same, your basket will be with what you create with your hands. [puts down basket] And so that’s what they were really impressed with, because we had some beautiful baskets. You had some real nice round ones [gestures a round object]. You had flat ones [gestures flat object]. You had long ones [gestures a tall object] and they just had a good time. LK: They cherished them, right? DC: Oh, it was a—it was—it was—it was rewarding, you know, on that. But that’s what happens when we do that. We did it with the seniors— LK: Mm-hmm. DC: —out there, and they all thought that they were going to be making their own little ba— baskets that we showed them. And then when they finally was looking at it, even the men there, you know, everything was different. And so, that’s what I enjoyed about the baskets. Even with the kids, you know, they don’t— No two baskets are alike. LK: Exactly. And, expanding on that, we have the elementary school named Pablo Tac after a Luiseño native that was educated in the Mission. But also, you’re—you have an opportunity to demonstrate there coming up, correct? DC: Yes, coming up on November 4th, 2022. I’ll be demonstrating and so will Roberta— hopefully Reinette will be there—traditional weaving. We’re not going to be teaching. That’s probably, hopefully coming up next year. LK: Yes. DC: You know, on that. We just had the demonstration also at Camp Pendleton. 27 Transcribed by Melissa Martin �DIANIA CAUDELL TRANSCRIPT, INTERVIEW 2022-10-27 LK: Mm-hmm. DC: Uh, there. I’m a docent for the Santa Margarita Ranch and Lost Forest Ranch, docent there at Camp Pendleton. But I’ve been working with the Archaeology department since, uh, ugh, ‘90s with Stan Berryman and then Danielle [Page], and now Kelly Bracken is in charge of it so—. Because we have a lot of sites there on ran—on Camp Pendleton. LK: Mm-hmm. DC: People don’t realize it, that we’ve got over 600 some building sites there, and sites, and sacred sites, etc., on Camp Pendleton, so we’re kept close with the—they’re kept close with the different tribes. And since I’m the weaver in the native plants, I have a different aspect of it. I try to make that, if the plants are out there, please, you know, don’t do this with them, and stuff. So, they notify us that if we have native plants there, do you want us to move them. Do you want to collect them, etc. They do have a native garden there that we do collect the deer grass from, which is up there by the pavilion, behind the new hospital. Um, that way I know they’re not being sprayed, when we go there. LK: Mm-hmm. DC: We just did elderberry tree, um, [chuckles] gathering from the berries, and I made some for your, for you for your husband. I thought I was making jelly, and it ended up being syrup. But he likes, he loves it, you know, ‘cuz we gathered there at Camp Pendleton, because [chuckles again], because then I know that, um, also those aren’t being sprayed. And, so there’s different areas by Camp Pendleton. Plus, with the cultural, okay. And why I started with the, the new General, the Commander-in-Chief, there, at –I can’t think of it. I just—I worked with her, and um, was—a— how?—docent there for the Santa Margarita Ranch. They were going to be the ones dealing with the party. She had her fiesta there, a couple weeks ago. And, um, I didn’t want to just be the docent dressed in the—how can I say this?— We dressed in this Spanish shawl. I don’t know if you’ve seen the docents from center. [gestures to someone other than Linda Kallas, seated to her left] You’ve been there, right? And, uh—Tanis. And, uh, we have that costume [still looking to the other person] or the regalia that they use. I’m comin’ in, because I put these on [hold up her necklace] and I’m, you know, trying to keep the Native American thing going there. And you heard me [points to person off camera, and continues to talk to him/her] this last meeting, you know, and Larry was over here [points to opposite direction, and laughs]. Uh, it’s that, uh, react? That we’ve forgotten, you know, on that. And they do think—they kind of forget us. But anyway, and so I says [still talking to the person off camera] “I’m not going to be a docent. I just—can I come in and do traditional weaving, you know, with our people,” with her. And she just said [shaking her head]—she says “heck yes, please, let’s come in” and stuff. So, um, I had the drapes on there. I wasn’t going to go San Luis Rey Band because we were all San Luis Rey Band members that were going to do this traditional weaving demonstration. But we’re all CIBA members also. So, I used this California Basket weavers —uh, weaving drape on our table. They put us up there, you know, with the rest of them, and, um, I had Mark, who is our weaver, one of our top weavers for our tribe. He had—he was demonstrating his baskets. We were all doing a demonstration, and, and appreciating that, you know, on there. That’s the last 28 Transcribed by Melissa Martin �DIANIA CAUDELL TRANSCRIPT, INTERVIEW 2022-10-27 thing we did on the traditional, you know, weaving thing with Camp Pendleton. Then we’re going to do this one November 4. LK: And then the Jubilation of the Valley Festival? DC: Oh yeah, we’re going to have, coming up in November— LK: —the Luiseño Day. Mm-hmm— DC: —Spirit of the Valley— LK: —Spirit of the Valley. DC: —with Studio Ace. And we’re going to be doing baskets there. LK: Mm-hmm. DC: And I’m going to be doing teaching the Cherokee style— LK: Mm-hmm. DC: —okay? It’s not gonna—it’s not Luiseño style. And so we’re going to be doing, uh, [sighs] all day [laughs]— LK: And you’ve been invited— DC: —from 11 to 3. LK: —to do basket weaving at a senior dance at the— DC: Aw, come on now, [gestures pushing away from herself with her right hand] I know. LK: [laughs] DC: It’s just a—thank you, Linda. Um, that’s December 15th. LK: Mm-hmm. DC: And that’s coming in because of the senior center over there. That’s just an activity they wanted us to do. Plus, we do basket traditional weaving in front of the Mission, hopefully, every 4th Sunday of the month. LK: Mm-hmm. DC: But sometimes we don’t, because we have other things to do. So it’s almost a contact— they—a website, or contact one of us to do that. We do it at Rancho Guajome, but we’ll kind of travel with our weaving person. Um, one of the things I want to say is that I do get feedback sometimes from our own Indian people—“why are you in front of the Mission, Diania?” okay, you know. Because they see a pictures of the background where we’re weaving, and, um—“why are you doing it on the, on the Mission grounds?” I mean, you have this animosity with some of our people that have gone through the Mission system and their ancestors were really treated bad, etc. I’m not going to say the missions were the best things that happened to the indigenous 29 Transcribed by Melissa Martin �DIANIA CAUDELL TRANSCRIPT, INTERVIEW 2022-10-27 people in the state of California, or even in the other missionaries throughout the, throughout the different tribal people— LK: Mm-hmm. DC: —in Indian country. But, I’m trying to tell them “I’ll let you know. I’m not there to, to praise the Mission. Don’t get me wrong, okay? I have my aspects with them, too, but I’m there— we’re there, really, to respect and honor our ancestors that are buried there.” I’ve got a lot of family that’s buried there in that old cemetery. I know our ancestors had built that mission and helped it. We’ve got a lot of ancestors that are buried in those grounds that aren’t in the cemeteries. When you had your epidemics, the pox, the small pox epidemic— LK: Mm-hmm. DC: —there’s a lot of burials in, on those grounds at the Mission that had to do multiple burials real fast. So, we’re there honoring our people. I’m not there to honor the Mission. And, I have to let them know that. I mean, don’t get me wrong. I was raised with the Catholic there. My mom went to school there. My great-grandfather, he was part, you know. Every Sunday it seemed like the Father was always there in his house at the ranch there in the valley, having dinner. But I don’t really have that, um, hatred, or whatever you want to call it— LK: Mm-hmm. DC: —to the Mission system. Yes, they know that they’ve done wrong. My brother and I sit on the committee for the 225 anniversary that’s coming up, honoring San Luis Rey Mission. I’m there on it, and so is he, to make sure the indigenous people aren’t forgotten. LK: Mm-hmm. DC: They’ve got to have something that’s, that’s still representing, you know, them with the ethnic group. We have our powwow there that’s been there for 23 years, you know. We just haven’t had it since Covid. And that’s another thing that’s on the Mission grounds. You have some of the indigenous people who will not come to our powwow because it’s on Indi—on mission grounds. But, to me, that’s personal for them. LK: Mm-hmm. DC: The Mission has not been at a controversy for us. Yes, we know some of our ancestors were treated wrong, you know. You can walk in that Mission, and, um, you can see different things that, um, and the stories you hear, you know, and the longondria <sic> that’s going down there, where they had to do the washing and stuff. You’ve got Pablo Tac. You know, he came from that Mission, and was taught, who can, you know, going back to Barcelona, you know, and Rome also, and is buried over there, and died. But, um, you—we—how can I say this? San Luis Rey Mission, they, the Luiseños around the Mission San Luis Rey weren’t as— LK: It was a— DC: —progressive as 30 Transcribed by Melissa Martin �DIANIA CAUDELL TRANSCRIPT, INTERVIEW 2022-10-27 LK: —Luiseño village, correct? DC: Yes, it was a Luiseño village there, but they didn’t attempt to burn it down like the Kumeyaay did, at the old—in San Diego. They burned that mission down three times [holds up three fingers]. But it comes with people, and how they took it, um, as a, as a rewards system, or whatever. Okay? They were fed! Can you imagine? I mean, ee were nomads and gatherers and movers. Meaning nomadic, it’s not like we moved all over [gestures in a sweeping motion]. It was like we went from ocean to the mountains [points from right to left, indicating movement from west to east] to gather and to the desert [points forward]. You see what I’m saying. As being nomadic. We didn’t have “a permanent” village. We knew what village we came from, but if we had to go, you had people that probably stayed there, the elders, and then the rest went out to gather. But we weren’t a warring people. Sure, we probably fought with the Kumeyaay and any others that came through. But with the Kumeyaay people, they were warring people. Now, they came from the, from the Colorado area. I mean, you’re looking at warriors, you know, came across, and when they were doing that with the missions and stuff, you know, you—they—it was on their land. They, they didn’t like it. They, you know, they, and they, to me, with San Diego Mission, um, and you read the history on that, it, it was, it was harsh. Where here, Father Peri — 'cuz remember, San Luis Rey was the 19th mission. It was the one that—it was at almost the end that it was built. Okay? And San Luis Capistrano really was the 2nd one. LK: Mm-hmm. DC: And then they come around there [circles her arm] and they built San Luis Rey, 19-what, a number 19, in 1798. Okay? So, you’re looking at all these other missions that were built way before that. Father Peri, he—his system was more with the native people. Yes, you could come, but he let ‘em build around him, also. But it was not the Fathers that were chased in the mission, the Indians. It was the soldiers at the—that’s who were supposedly protecting the Fathers. They were the ones that went out and chased the Indians down. They were the ones that did the punishments, when they had their, their, their soldiers—the ones that were in charge—they took it to their head, you know, I mean, to do the punishment, because as far as native indigenous people were below the Mexican people. You had the Indians [gestures making layers, indicating layers of hierarchy], then you had the Mexicans, the Spaniards, you understand, that, that— LK: Were higher, you know. DC: —hierarchy. So, um, I don’t have that too much on there, you know, with that. Everybody has their own. I have it because the missions only because they kept ‘em down [gestures downward with her right hand], and they did use ‘em—I wouldn’t—I don’t use the word slave, but they—I guess, slave labor. They were the laborers, where else they really didn’t—they didn’t get paid. LK: Mm-hmm. DC: You know, on there. And then when the missions were done, and the secularization, when they did that, they were lost. They cried, you know. I mean, they were starving, because of that—and then what had happened, the ranchers got us here, Picos, the Marrons, the Couts, all of 31 Transcribed by Melissa Martin �DIANIA CAUDELL TRANSCRIPT, INTERVIEW 2022-10-27 the rest of them—they went and destroyed the mission. They were, they were tearing it apart. They were taking the beams. They were taking all the statues. They were taking the different things, and using them to build. You know, you get some of these ranchers, they have some of the beams on that are from—that are from the Mission. The artifacts. LK: Wild. DC: You know. But you don’t hear that side of the story. That’s why at Camp Pendleton and Rancho Santa Margarita and them, when it, they hid the stories and that—“Come on, you guys, you know. Pico wasn’t the best guy.” LK: Mm-hmm. DC: He, he was really one of those really against the Indians. LK: So, in addition to your passion and your education with the basketry, you are like a historian of your people, and the area, and I see that you brought some other materials. Is there anything you want share? DC: [again reaching to the left] Well, one of the things is that, uh, okay, and I know that for you, you’re trying to do this. I did study the language [holds up some leaves of paper], but since I didn’t—wasn’t able to have—speak to somebody, I went through the Pechanga — LK: Mm-hmm. DC: —and they sent me to Cal State—I mean, to Riverside, also to the international classes that was there. But since I didn’t have anybody to communicate with [gestures as if transmitting words to another person], it was hard for me. I can read it, and I can probably understand it when they’re—when they start talking to me, you know— LK: Mm-hmm. DC: —get the words right. But I’m fortunate that I did have that. But this is one [looks at paper] of the things that I’m going to share—I’m going to be sharing this at the, uh, Spirit of the Valley, once they get over there. But it’s like this one here, okay? [turns paper toward Linda. The paper is laminated, and has a colored drawing of a deer, with the word ‘şúukat’] You hear that one What’s that? LK: Soosh-kah? Soo-kah— DC: Soos-kwaht, okay? LK: Soos-kwaht. DC: Deer. LK: Mm-hmm. DC: Okay. I’m just going to be doing that. This is for the children. Ishwoot? [holds up a laminated drawing of a wolf with word ‘ˈíswut’] What’s that? Ishwoot. 32 Transcribed by Melissa Martin �DIANIA CAUDELL TRANSCRIPT, INTERVIEW 2022-10-27 LK: That is a wolf. DC: Yeah, wolf. Okay? And then this is something that I use with kids [holds up a laminated drawing of a grasshopper with word ‘wiˈét’]. Whee-uht. LK: Grasshopper. DC: Or cricket. LK: Or cricket. DC: Yeah. Whee-uht. And so, you see in these names—why I use these, because you see in these names, being with the native kids now, that they’re being named this. [holds up a laminated drawing of a bear with word ‘húnwut’] LK: Hunwhat. DC: Hunwhat. LK: It’s a bear. DC: It’s a bear. Children are being named that now, with these, especially with these names here, with their—for the children. They’re proud of being called ‘hun-what.’ They’re proud of being called ‘soos-kwaht,’ called—proud of being called ‘whee-uht,’ you know, instead of just being called “cricket,” you know, on there. And so that was one of the things that I found I have been proud to do, you know, on that. And then, also, you have “Tuk-woot” [holds up a laminated drawing of a cougar with word ‘túˈkwet’]. Who is this? LK: A cougar or mountain lion. DC: It’s a cougar, okay? LK: Cougar? DC: You have ‘tuk-woot’ village, ‘tuk-woot’ village, ‘tuk-woot’ court, at Cal State San Marcos! LK: Yes, that’s right! DC: Okay? “Aush-woot?” [holds up a laminated drawing of a hawk with word ‘áşwut’] I know that’s not a [unintelligible] of an eagle, but that’s an ‘aush-woot.’ The eagle. LK: The eagle. DC: Yeah. And these are words that, um, are the alphabet, pretty long, you know, and considered more than 26 letters, that are important to the kids because they can identify with them. You know. I also have a coloring book, and you know, 1-2-3 and stuff like that I’m sharing. But one of these [reaches to the left for something else] that I want to end with, if you don’t mind, is that if, um, [sighs] in 2004, this is the Heritage Keepers [holds up a magazine entitled “Heritage Keepers”]. This is a magazine coming from the Ramon Learning Center [reads back of magazine] 33 Transcribed by Melissa Martin �DIANIA CAUDELL TRANSCRIPT, INTERVIEW 2022-10-27 LK: Hmmm. DC: Okay. And, um, it’s still going on from Banning, California. And I wrote a poem [opening magazine, and finding page where poem is printed], um, and I wanted to read it and share it with you. Is that okay? LK: Yes! I would love that. DC: Okay. It’s that, um, I wrote this poem when I was doing the—learning the Luiseño language, and I had to write this poem because I was, um, trying to pull the words out [gestures as if churning things over in her head] of my head that I knew. And where I was at—it was Teeter Romero and I were up in Rainbow, up there by north of us here. And we were going to go out there to gather Juncus in Gomez Creek area, which is behind Riamb—Rainbow. You gotta go up the mountain. And when we were up there at the top of the hill—it was early in the morning, and we stopped because we looked out towards the valley towards the ocean [points to the left] and that morning it was clear. You can—you could—you could see the, see the ocean shining clear at the, at the other end, which is really not— [shakes her head]. But then you saw El Moro Kukutuk, okay? That’s another story. One day you might have to say it, but Kutukutuk too, is part of our creation story. And you can see that mound really clearly, with the ocean in the background, shimmering, and that mound there in the valley near Camp Pendleton, and Bonsall and Fallbrook area. In this part of our creation story, I got these things in my head as I’m looking at it, and I thought of our people. Because of the creation story, of trying to be saved. They were, they—we had the flood, also, in our creation story. And all I could think of, and was watching it, seeing the ocean shimmering, seeing that mound and thinking of “Oh my God, that’s what came up. The ocean came up.” And the people were running, because the water was coming in and coming in, and they had nothing to save ‘em. And the people from Pechanga were up there on their high point [points up with left hand], which is up there by Rainbow. If you ever go by Pechanga on the back way you’ll see the big hill that’s up there. LK: Mm-hmm. DC: That’s one of their lookouts, and I don’t know that there—the name of it, but it’s a point. And they were looking at the people, you know, the Luiseño people in the valley, running. And all they could do was keep singing. Now I don’t—I have the words to that song, that they had— that they started there. But, I don’t have that with me right now. But they were singing up there to hopefully save their people. They’re crying for them, and trying to save, save their people. Well, all of a sudden, out of nowhere, this mound comes up. And so they were watching their people swimming towards it, and running towards it. And this mound kept coming up, and that’s more—El Moro Hill, or Kuktuk. That is a volcano cone. People don’t realize that, you know, we do have volcanic areas— [laughs] LK: Mm-hmm. DC: —in this area. And that’s a volcano cone that came up and our people in that valley, meaning my ancestors, okay—were saved. They were able to go on to Tuktuk, El Moro Hill, and 34 Transcribed by Melissa Martin �DIANIA CAUDELL TRANSCRIPT, INTERVIEW 2022-10-27 come up, and go up there. You can visit that here—uh, that mound or that little knoll or dell, if you want to call it. It’s on Indian Rock Road. LK: Mm-hmm. DC: It’s Sleeping Indian Rock. It’s Sleeping Indian Road [scratches head] right there. Part of it’s on Camp Pendleton. Part of it’s in Fallbrook. And, part of it is owned by the County of San Diego. You can’t build on it. You can build on—near it, but you can’t build on the Camp Pendleton side, because that’s a blind—ammunition dump. And the Navy owns it. Fallbrook owns a third of it, and San Diego County owns a third. There’s a trail that you can go up on there, if you want to visit it and go, and there’s a hearth on the top that they do celebrations, ceremonies up there. My great-grandmother was born there, at the base of that El Moro Hill. So, yeah, we’ve got history in there, and, you know, our aunt used to tell—my aunt, my great aunt, used to tell stories, you know, about that— LK: Mm-hmm. DC: —and they used to go, go there. But what I did was wrote a poem as I was doing, uh, looking at it, and I was thinking, my language is going in my head, but I could only pick out some words that I knew at that time. So it’s called "Naqmayam” and I was saying it—first saying it in Luiseño, then I’ll read it again in English, what it meant. LK: Okay. DC: Okay. It says “Naqmayam. Toonquay qawiinga/noo toowq ‘ataxmi/naqmayam/noo toowq ‘ataxmi heelaqal/‘ataaxum naqmawun! Popuu’uk ponakilvoy/yu’pan heth’aan/no$uun toonavan ‘ataaxum poomoto/naqmayam! Heelaxam!” Now, I usually sing this, I know. It’s just—it’s— it’s—I usually—it sticks after a while, I’m singing it, because I do sing it, at the Mission on All Soul’s Day. [chuckles] So, if you come on All Soul’s Day, on November 2nd, around 6 o’clock, between 6 and 6:30, I’ll be doing it and lighting the candles there, and I’ll be—I can sing it. And why I like to sing it, it’s sometimes I can hear my voice [gestures to her right ear], it bounces off the mission wall. It scared me the first time that it happened— LK: [chuckles] DC: —because I never had an echo come back like that. And, anyway, “naqmayam” means “listen.” “Toonquay qawiinga” means “from the rock on the mountain.” Naqmayam. I see the people. I see the people singing. People listen. The door was closed. Again it will open. My heart will weave among the people. Listen and sing. I wasn’t looking at them crying, you know. I was thinking about them singing, and being happy. And the door was closed at one time for us, but it was now opening. LK: Mm-hmm. DC: And then my heart, at that time, with the weaving, there, my heart will weave among the people. And, um, so it was kind of, you know—and they published it, in that—in that—in there— 35 Transcribed by Melissa Martin �DIANIA CAUDELL TRANSCRIPT, INTERVIEW 2022-10-27 LK: It’s beautiful. DC: —It kind of gives the story of me. This has happened in 2003 [laughs]. And that’s how long ago, with the language. And I’m still trying to bring the language back, you know, I mean, we did it with—for a while when we were together with the Rotary Club. But then again I’m doing it, trying to get it back with people, and with our people, on that. It’s still going on at the Pechanga, with this fantastic Pechanga . I started back with them, way back when, and they started at the preschool. And then, now, they’ve taken it all the way up through their 6th grade there on their reservation at Pechanga. They don’t speak any English in the classes. All their instructors or the teachers have to learn the language. It’s taught in Luiseño. They’ve got an agreement with the school district of Temecula, that they follow them all the way through school, all the way through high school, that they have to release them at least, I don’t know how many times a week, to be brought in and taught their language, to keep it up. LK: That’s wonderful. DC: They take it all the way through high school. But, Pechanga has done really good. Pauma is also―has a class there, you know. Pauma does. Rincon does. Pala, uh, I don’t know if Pala does. But, each one has a different, like a dialect, you know. The only sad thing is when you get politics coming in. I’m just going to let you guys know. Politics is really deep within the tribes, on there, and um, I’m right, you’re wrong, etc. And it’s sad, because we’re all the one people, but that’s the way it goes. You’re born into being an indigenous people, not just for us here in California, but across the United States. You’re born into politics, whether you like it or not. So, um― LK: Well, I just want to close with saying that it’s been an honor and absolute pleasure to interview you and listen to you. I want to acknowledge that you went from accounting to weaving to becoming an educator of your pe―of your tribal background, and also a historian, and I think a big part of your legacy is to keep this out there. And you’re doing it pretty much on your own. It’s not like you have all this, um, Federal money behind you, like the federally recognized tribes, so― DC: We don’t have that [shaking her head] LK: ―you do not have that. You’re not federally recognized. But I just wanted to honor that in you, and thank you so much for allowing me to do this. DC: Okay. LK: No $uun. DC: Noh [bowing her head, and chuckling] I was going to say No $uun Looviq. 36 Transcribed by Melissa Martin �DIANIA CAUDELL TRANSCRIPT, INTERVIEW 2022-10-27 NAQMAYAM TOONQA Y QAWIINGA From the rock on the mountain NOO TOOWQ 'ATAXMI I see the people NAQMAYAM Listen NOO TOOWQ 'ATAXMI HEELAQAL I see the people singing 'ATAAXUM NAQMA WUN! People listen! POPUU'UK PONAKILVOY The door was closed YU'PAN HETH'AAN Again it will open NO$UUN TOONAVAN 'AT AAXUM POOMOTO My heart will weave among the people NAQMAYAM! HEELAXAM! Listen! Sing! Written by Diania L Caudell @2003 37 Transcribed by Melissa Martin � Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Title A name given to the resource Transcripts Description An account of the resource Written oral histories and transcripts are available for researchers that prefer the written word, or to see the whole interview in a document. Transcripts of <a href="https://archivesoralhistories.csusm.edu/collections/show/5">audio and video files</a> are also available as part of those video files. Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Title A name given to the resource Caudell, Diania. Interview transcript. October 27, 2022. Description An account of the resource Interview with Diania Caudell focused on her Native American ancestry as well as her past occupation as an accountant. Also included is her implementation of Native American education in the San Juan Capistrano School District and how her back injury led her to become a basket weaver. This interview was recorded as part of the North County Oral History Initiative, a partnership between California State University San Marcos and San Marcos Historical Society & Heritage Park. This initiative was generously funded by the Center for Engaged Scholarship at CSU San Marcos. The end of the transcript contains a glossary and a poem written by Caudell in 2003 in the Luiseño language, with English translation. Creator An entity primarily responsible for making the resource Diania Caudell Contributor An entity responsible for making contributions to the resource Linda Kallas Date A point or period of time associated with an event in the lifecycle of the resource 2022-10-27 Subject The topic of the resource Basket making Education -- Native Americans Luiseño Indians Coverage The spatial or temporal topic of the resource, the spatial applicability of the resource, or the jurisdiction under which the resource is relevant Arizona Escondido (Calif.) Oceanside (Calif.) San Juan Capistrano (Calif.) Publisher An entity responsible for making the resource available California State University San Marcos University Library Language A language of the resource English Luiseño Rights Information about rights held in and over the resource https://rightsstatements.org/page/InC/1.0/?language=en Rights Holder A person or organization owning or managing rights over the resource. Diania Caudell License A legal document giving official permission to do something with the resource. Property rights reside with the university. Copyrights are retained by the creators of the records and their heirs. This resource is licensed for noncommercial educational use using CC NC-BY 4.0. Please contact Special Collections at archives@csusm.edu if you need reproductions made. Please see the related “Preferred Citation note” for language on citing materials from this collection. 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In assuming full responsibility for use of the material, the researcher also understands that the materials they examine may contain Social Security numbers, other personal identifiers, and/or sensitive material on potentially living and identifiable individuals (e.g., medical, evaluative, or personally invasive information). The researcher agrees not to record, reproduce, or disclose any Social Security number or other information of a highly personal nature that may be found. Type The nature or genre of the resource text Identifier An unambiguous reference to the resource within a given context CaudellDiania _KallasLinda_2022-10-17_transcript.mp4 Art and artists Community history Native American experience North County Oral History Initiative Women's experience