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A District on the Rise

Over the past decade, CPS high school graduation rates have increased by almost 50 percent, with a record high graduation rate in 2021. This progress made over such a short period of time has transformed the lives of countless graduates, and is a testament to what can be accomplished when students are centered in everything.

83.8%

2021 Graduation Rate

47%

Increase in Graduation Rate Since 2011

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We've set some ambitious goals in our five-year vision.
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The CPS Teach Chicago Podcast Season 2

Listen now as CPS high school teachers Noelle and Kyriako dive into the new Opportunity Schools Case Study for their hosting debut.
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Main Make a Plan. Get Vaccinated. Vaccines are safe, effective, and available to all Chicagoans age 5 and older. Protect yourself, your family and your community by scheduling a vaccination appointment today. Get Vaccinated Accessible resources and transparent, timely data are essential to mitigating COVID-19's impact on our district.

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Remote instruction will be from Aug. 24 through Oct. 16. View the K-12 Family Guide, and enroll in your preferred learning option through Annual Family Update. New food sites and schedules have been added this school year.

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NCRC_Foundations of Restorative Justice Practices (1)

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Princeton seeks to build relationships with Native American and Indigenous communities and nations through academic pursuits, partnerships, historical recognitions, community service and enrollment efforts. These communities and nations include the Lenni-Lenape people, who consider the land on which the University stands part of their ancient homeland.

The last several years have seen many North American higher education institutions (among other organizations) make efforts to honor historical links between Indigenous Peoples/Nations and the territories on which the institutions now sit. The practice of land acknowledgements originated in Canada. Through land acknowledgements, institutions use a carefully crafted public statement to express a commitment to the past history, current reality and future relationship between the institution, Indigenous Peoples/Nations and the land. Effective land acknowledgments, which are usually read at the opening of a meeting or gathering, result from a process of engaging with all relevant stakeholders. The process of land acknowledgement is one approach of many through which institutions and groups can show respect and recognition for the abiding connection between Indigenous Peoples/Nations and their historical lands.

Princeton University does not have a policy requiring land acknowledgements. This page is designed to provide resources for offices and event planners who wish to employ this practice in a respectful, appropriate manner.
Lenape Peoples & Princeton University History
An estimated 10 million Native Americans lived in North America before the arrival of European colonizers. Many thousands lived in Lenapehoking, the vast homeland of the Lenni-Lenape, who were the first inhabitants of eastern Pennsylvania and parts of New York, New Jersey, Maryland, and Delaware. The recorded history of the Princeton area began in the late 17th century when European travelers crossed New Jersey between the Delaware and Raritan rivers along paths created by the Lenni-Lenape peoples. One former path became the King's Highway, New Jersey's main road for well over a hundred years. Wealthy settlers established public houses along this road in a location which first became known as "Princeton" in 1724. In 1756 the College of New Jersey moved from Newark and erected Nassau Hall on this land with no recorded consultation with the Lenni-Lenape peoples and now Princeton University sits on land considered part of the ancient homelands of the Lenni-Lenape peoples.

Acknowledging this history and consistent with the University's commitment to diversity and inclusion, in 2018 the Princeton Histories Working Group recommended that Princeton recognize the historical links between the land on which the University sits and the Lenni-Lenape peoples.

Providing resources to support individuals and offices who wish to employ land acknowledgements at campus events is only one way in which Princeton seeks to strengthen its support for and relationship with Indigenous Peoples. Other ongoing activities include recruitment of Native American students, faculty and staff; curricular offerings; and student programming related to Native American Heritage month and Indigenous Peoples Day.

General Guidelines for Land Acknowledgements

The following guidelines are designed to assist with preparation and delivery of land acknowledgements. For consultative advice, consult Shawn Maxam, Associate Provost for Diversity and Inclusion, Office of the Provost at 609-258-9687 or [email protected] .

Land acknowledgements should be read at the beginning of a gathering or meeting.

A land acknowledgement text should be concise and clear (the details informing the statement can be explained at length in a publicly-available companion document, as appropriate).

Be specific about the exact names of relevant indigenous groups and sub-groups and be sure to confirm correct pronunciations and spellings.

Make efforts to be aware of any competing indigenous claims to specific areas and/or indigenous groups in other locations who may be stakeholders.

The text should accurately reflect present-day and historical political/governance structures and avoid patronizing Indigenous Peoples (i.e. clearly indicate that the land was occupied; do not express gratitude, as it implies the land was willingly given, etc.).

Ideally, Land Acknowledgements result from a larger process bringing together all relevant stakeholders, including institutional members as well as Indigenous Peoples/Nations. Relevant topics for shared consideration could include:

What is the history of this territory? What are the impacts of colonialism here?

What is the institutional relationship to this territory? How did it come to be here?

How does the institution intend to address colonialism beyond acknowledgement?

Best Practice Examples

The following are examples developed and used by Princeton departments and groups and by other Higher Education institutions and organizations.

Princeton-based Examples
The Land on which this building stands is part of the ancient homeland and traditional territory of the Lenape people. We pay respect to Lenape peoples past, present, and future and their continuing presence in the homeland and throughout the Lenape diaspora. Excerpt from Nature's Nation exhibit at Princeton University Art Museum, 2018-2019
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The conference gathers on the land of the Lenni-Lanape. We honor the Lenape and other Indigenous caretakers of these lands and waters, the elders who lived here before, the Indigenous today, and the generations to come.
Excerpt from International Symposium on Indigenous Communities & Climate Change, 2018; sponsored by Princeton Program in Canadian Studies, Princeton Environmental Institute and the Program in Journalism

Institutional Examples
The Northwestern campus sits on the traditional homelands of the people of the Council of Three Fires, the Ojibwe, Potawatomi, and Odawa as well as the Menominee, Miami and Ho-Chunk nations. It was also a site of trade, travel, gathering and healing for more than a dozen other Native tribes and is still home to over 100,000 tribal members in the state of Illinois. Excerpt from Northwestern University's Land Acknowledgement
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We collectively acknowledge that Michigan State University occupies the ancestral, traditional, and contemporary Lands of the Anishinaabeg - Three Fires Confederacy of Ojibwe, Odawa, and Potawatomi peoples. In particular, the University resides on Land ceded in the 1819 Treaty of Saginaw. We recognize, support, and advocate for the sovereignty of Michigan's twelve federally-recognized Indian nations, for historic Indigenous communities in Michigan, for Indigenous individuals and communities who live here now, and for those who were forcibly removed from their Homelands. By offering this Land Acknowledgement, we affirm Indigenous sovereignty and will work to hold Michigan State University more accountable to the needs of American Indian and Indigenous peoples. Excerpt from Michigan State University's Land Acknowledgement
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We would like to acknowledge that Wilfrid Laurier University and its campuses are located on the Haldimand tract, traditional territory of the Neutral, Anishnaabe (Anish-nah-bay) and Haudenosaunee (Hoe-den-no-show-nee) peoples.... These nations now reside on less than five per cent of this original territory after losing much of the territory to settlement of newcomers. Today, this gathering place is home to many First Nations, Métis and Indigenous peoples from across Turtle Island. Acknowledging them reminds us of our important connection to this land where we live, learn and work. We recognize, honour and respect these nations as the traditional stewards of the lands and water on which Laurier is now present. Excerpt from Wilfrid Laurier University Land Acknowledgement
Bibliography

Canadian Association of University Teachers. " Acknowledging Traditional Territory." Accessed September 21, 2016.

" Historic Princeton." Town of Princeton, NJ. Accessed on 1 November 2019.

" Honor Native Land: A Guide & Call To Acknowledgement." U.S. Department of Arts & Culture. Accessed on 15 November 2019.

" Land Acknowledgement." Native Land.
Michigan State University Land Acknowledgement Northwestern University Land Acknowledgement
Smith, Jackson et al. "Indigenous Allyship: An Overview." Office of Aboriginal Initiatives, Wilfrid Laurer University; 2016.

Vowel, Chelsea. Indigenous Writes. HighWater Press; 2016 Wilfrid Laurier University Land Acknowledgement.

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Princeton seeks to build relationships with Native American and Indigenous communities and nations through academic pursuits, partnerships, historical recognitions, community service and enrollment efforts. These communities and nations include the Lenni-Lenape people, who consider the land on which the University stands part of their ancient h...

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SOUTHERN CALIFORNIA INDIANS 19 FEDERALLY-RECOGNIZED TRIBES of County of San DIego Riverside Orange Los Angeles County Contact Information Websites Research

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KUMEYAAY INDIANS RESEARCH Native American Diegueno Tribe Culture History Official Kumeyaay Web Sites Free Educatonal Resource for Education Entertainment About the Kumeyaay Indians of Southern California San Diego County Baja CA Mexico

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Building on culturally-based teachings, through the use of traditional stories and personal reflections, Jerry Tello shares the "medicine" and process to detox from, and break the cycles of...

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Two-eared listening is essential for understanding restorative justice in Canada

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Two-eared listening is based on the idea of learning and understanding, a willingness to be suspend judgement and the desire to communicate respectfully.

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Kim Workman - BWB Bridget Williams Books

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Kim Workman is a central figure in the ongoing discussion of justice and prison policy in New Zealand. This memoir is a powerful first-hand account of state and social forces that have helped shape contemporary New Zealand.

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Video: Every Opportunity (Atlanta Schools on YouTube)

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Video: Every Opportunity (Atlanta Schools on YouTube)

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Video: Be a Mr. Jensen (Clint Pulver on YouTube)

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Video: Be a Mr. Jensen (Clint Pulver on YouTube)

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Inspirational Video- Be a Mr. Jensen- MUST WATCH!!

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1 In June 2012, Rwanda's community-based (ga-cha-cha) courts closed after processing almost two million cases for crimes of genocide. The courts are at the heart of government efforts to achieve national unity and reconciliation following the violence of the 1994 genocide. In just 100 days, ethnic Hutu militias orchestrated the deaths of their ethnic Tutsi kin and kith. The sheer size and scale of the violence of the 1994 genocide makes post-genocide justice a complicated affair, as the Rwandan Patriotic Front (R P F) government sought to hold accountable every individual accused of genocide crimes.

2 Rwanda put most of the population on trial - as perpetrator, victim, bystander, rescuer and judge - to make accusations and evaluate confessions. In opting for mass justice, Rwanda chose local, community-based justice over other post-conflict reconciliation mechanisms such as amnesties or truth commissions. In consultation with its foreign donors, the government made the gacaca courts its primary legal mechanism to generate a truthful record of who did what to whom during the 1994 genocide. While proponents of modern gacaca praise it as locally forged and culturally relative justice, such claims fail to distinguish the idea of gacaca from its implementation. Modern gacaca is part of the formal Rwandan legal system and its post-genocide operation is both politicized and rooted in local power dynamics. Proponents of the gacaca courts generally fail to distinguish their promise as a mechanism to deliver justice and reconciliation from the actual ability of the courts to do so. More critical observers understand the courts to be part and parcel of a top-down Rwandan government-led system of justice and reconciliation that favours retributive over restorative justice. The courts relied on perpetrator shame and survivor forgiveness to produce national unity and reconciliation. The government used the courts to target its political opponents and critics. also produced a moral hierarchy in which genocide crimes committed by ethnic Hutu were tried while crimes committed by ethnic Tutsi, as well as a members of the now ruling-R P F, were not.

3 Through formalizing both the process of and participation in the courts, the post-genocide government made a traditional dispute resolution mechanism a formal part of the Rwandan legal system. Such an approach not only forced participation in the countrywide process, it also resulted in a scripted reconciliation that largely failed Rwandans.

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In June 2012, Rwanda's community-based gacaca (ga-cha-cha) courts closed after processing almost two million cases for crimes of genocide. The courts are at the heart of government efforts to achieve national unity and reconciliation following the violence of the 1994 genocide. In just 100 days, ethnic Hutu militias orchestrated the deaths of their ethnic Tutsi kin and kith.

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We believe that human beings are instilled with the need to connect and grow with each other, but not the methods. Here at the International Institute for Restorative Practices (IIRP), we provide our students with the tools they need to effect change within their own lives as well as their schools, their organizations, and their communities. Through intimate learning communities of faculty and students, we teach together, we learn together, and we strive to effect real change. Together.

Restorative practices is a field within the social sciences that studies how to strengthen relationships between individuals as well as social connections within communities. Learn more

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IIRP Graduate School :: Institute for Restorative Practices

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The International Institute for Restorative Practices is the world's first accredited graduate school that specializes in studying the field of restorative practices, providing education, research, and consulting services.

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NPR Article: New Zealand considers changing its name to confront its trouble colonial past

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NPR Article: New Zealand considers changing its name to confront its trouble colonial past

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As the people of New Zealand confront their nation's troubled past with colonization and denying the Maori people rights, a name change for the island nation is being considered as a part of its own reckoning.

A petition that aims to change the Dutch anglicized name of New Zealand to its indigenous Maori designation of Aotearoa has collected more than 70,000 signatures, prompting a parliamentary committee to consider the idea.

New Zealand member of parliament Debbie Ngarewa-Packer , co-leader of The Maori Party, joined All Things Considered to elaborate on the significance of this potential name change, the journey to indigenous cultural reclamation, and their hopes for the movement's success.
This interview has been edited for length and clarity
Interview highlights
On what the word Aotearoa means
It is indicative or prescriptive of the long white cloud of the island as it's depicted often, and the weather that we have down at the end of the world.

But most importantly, it reflects indigenously who we are, and that we are, in fact, in the Pacific, that we are an island nation, and we're not in any way connected to the origins of New Zealand.
On why it is important for the Maori Party to push for a formal name change
It's really important that we dismantle some of the grips of colonization that have hindered our ability to reach our true potential. And one of the biggest things that's reflected in some of the poorer states across the nation is the lack of self-identity, is the lack of actually understanding even who the tangata whenua or Indigenous people, Maori of Aotearoa are.

This is about resetting the balance, and it's something that hasn't just come from the party. I'd love to take credit for it, but it's actually something it's been called on from some of our oldest ancestors post-colonization, to us today. Some of the youngest generations are standing up, calling for this in the local schools. So it is very much an intergenerational pull. And just as importantly, it's not just coming from Maori. We have tangata tiriti, those who arrived after indigenous people, who are also wanting to see the rebalance of our culture reflected in the nationhood of Aotearoa.
On how renaming can help preserve Maori culture
It will have a massive positive impact on the ability for us to reclaim not just our language, but to lift the trauma of colonization, to lift the unwellness that comes with the loss of your culture and the loss of self identity. So this is just about as much as the preservation of our culture as it is the importance of the wellbeing of us as well.
On what the lawmaking process may look like
The first thing is that it has to be accepted. And to have that, we're going to need to have cross-party support, which is going to be a really big challenge because we have two parties that set towards center-left, two parties set towards center-right, and then ourselves who are solely indigenously focused.

So that takes a whole degree of lobbying, once you get through that obstacle, and it's a big if, you then go to a select committee. Then it goes for a massive debate process.

[The process] could be months and months. Some of the parties that we have in the government, I think, would like to see a fusion, and a period of being Aotearoa and New Zealand. But our response is, well, if not now, then when?
On having hope for the petition to succeed
I have a lot of hope, and I think it will be interesting, because we are still a young nation and we were the last of the nations across the world to be colonized. So we probably are going to go through things that we've seen other nations go through to reclaim themselves.

But the other part of this is that the Maori population, Pacifica population in Aotearoa are growing. We have 70% of our population under 40. 25% are under 20 years. So what we have here is almost a generational battle as well.

We have an older, very monocultural, focused generation that actually just don't want to change at all and have been raised in an education system that didn't talk about Maori, that didn't acknowledge our culture and who were part and parcel of dismissing, and in fact legally banning our language, legally confiscating land, legally putting us in some difficult situations.

This isn't about taking anything from anyone. It's actually about lifting trauma and bringing to life a culture that can enrich everyone's life in Aotearoa.
This story was adapted for the web by Manuela Lopez Restrepo.

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New Zealand considers changing its name to confront its troubled colonial past

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As the people of New Zealand confront their nation's troubled past with colonization and denying the Maori people rights, a name change for the island nation is being considered as a part of its own reckoning.

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NBC San Diego: Ceremony Marks Official Unveiling of Canyon Hills High School in Tierrasanta

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NBC San Diego: Ceremony Marks Official Unveiling of Canyon Hills High School in Tierrasanta

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Students and staff at the former Junipero Serra High in Tierrasanta are celebrating the school's new name, which has officially been changed to Canyon Hills High School.

While many approve of the change, long-time residents are upset with the move and have started a petition to rescind the name change.

Take a look at the official unveiling of signage at Canyon Hills High School. Students voted to change name from Junipero Serra High after 45 years. It drew praise from Native American groups, but some residents want the new name rescinded. Complete report #nbc7 News at 4 & 5. pic.twitter.com/TRtuOxLksJ
- Artie Ojeda (@ArtieNBCSD) October 14, 2021

New signage was unveiled as part of a ceremony to honor and recognize the name change on Monday, which by no coincidence was Indigenous People's Day. The ceremony included several Native American dignitaries who praised the move and offered blessings through song.

"For all of you who helped make this happen, we praise you for your courage. We praise you for your bravery, and we praise you for teaching the truth," said Dr. Stan Rodriquez, with the Kumeyaay Band of Indians.

The school opened in 1976 as Junipero Serra, named after the Franciscan Friar who introduced the California Mission System. The school's mascot was the Conquistador.

But on the heels of the Black Lives Matter and racial equality movement, two sisters started an online petition to change the school name.

"A lot of students surprisingly didn't know the history of Serra or the Conquistadors," said Charlotte Taila.

Father Serra's legacy is complicated. He came to the new world establishing missions and converting natives to Christianity. But all the while, say Native American historians, the indigenous people were mistreated and stripped of their land and culture. Spanish soldiers known as conquistadors were responsible for wiping away a portion of the indigenous people.

Today, many California cities are deciding on how to manage the legacy of Serra. Many of his public statues have been toppled in protest.

At the high school in Tierrasanta, given a choice of several names (which included renaming the school Serra, without the name Junipero), petition respondents chose the name Canyon Hills Rattlers, according to the school principal. The old brown and gold colors of the school were replaced with red and black.

"As principal, I couldn't be more proud of the work the students have done and all they have accomplished," said Principal Dr. Erica Renfree.

While Renfree encouraged students to enact change, she's also been the target of angry residents who say they were not allowed to be part of the name change process. They question survey data provided by Dr. Renfree to the San Diego Unified School District board.

"There is no evidence of a student vote that shows overwhelming support as she claims," Chuck Cox said.

Cox, who has lived in Tierrasanta for 48 years is chairman of a group called the Preserve Serra Committee. The group has started a petition of their own to rescind the name change.

"This Community was not involved in any way of a substantial nature in the school name change. We were not allowed to vote, we were not even invited to vote," Cox said.

But in a statement, the district said there was an extensive community input campaign, including virtual town halls over a four-month period.

It should be noted the discussion period was at the height of the pandemic lockdown.

On Monday, SDUSD board president Richard Barrera was part of the ceremony to unveil Canyon Hills' new look. The marquis in front of the school has a Kumeyaay translation.

"You confronted history of the name of this school, and what that represented, and the history of what happened to indigenous people," Barrera said to a group of students. "You've made this place something we can all be proud of. Congratulations Canyon Hills Rattlers."

Meanwhile, a non-profit group called the Thomas More Society based in Illinois has filed a lawsuit over the name change claiming, in part, the change is an attack on religion. A temporary restraining order to prevent the change was rejected.

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Controversial Name Change: Ceremony Marks Official Unveiling of Canyon Hills High School In Tierrasanta

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Students and staff at the former Junipero Serra High in Tierrasanta are celebrating the school's new name, which has officially been changed to Canyon Hills High School. While many approve of the change, long-time residents are upset with the move and have started a petition to rescind the name change.

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GoodTimes: Differing Portraits of Cabrillo College’s Namesake Emerge

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GoodTimes: Differing Portraits of Cabrillo College’s Namesake Emerge

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Differing Portraits of Cabrillo College’s Namesake Emerge

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Two drastically different pictures have emerged of Cabrillo College namesake and Spanish explorer Juan Rodriguez Cabrillo.

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San Diego Union Tribune: San Diego’s pro-Confederate past lingers in rusty remains of a backcountry mine

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San Diego Union Tribune: San Diego’s pro-Confederate past lingers in rusty remains of a backcountry mine

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If one had to guess at how Stonewall Mine got its name, the imposing granite peak of the same name towering in the distance would seem an important clue.

Less likely: that it was inspired by a Confederate war hero.

But the San Diego backcountry landmark and others nearby are indeed vestiges of the Civil War - despite no battles ever having been fought here - and lasting reminders of the region's Southern-sympathizer history.

Monuments and markers that memorialize the Confederacy are under renewed scrutiny as the nation is challenged to reconcile its racist past and present following the in-custody death of George Floyd in Minneapolis.

While much of the debate has been focused on statues in public plazas, school names and flag displays, the memory of the Confederacy - and its fight to retain states' rights to hold onto the institution of slavery - also lives on in natural landmarks and obscure outposts.

Stonewall Mine, now part of Cuyamaca Rancho State Park, is one of them, along with nearby Stonewall Peak, Stonewall Little Peak, Stonewall Peak Trail, Little Stonewall Creek and Stonewall Creek Fire Road.

But it all started with the mine, discovered in 1870 - five years after the end of the Civil War and seven years after the death of Confederate commander Thomas "Stonewall" Jackson.

'An open powder keg'

While California ended up supporting the Union in the Civil War, the state's views on slavery were more complicated.

A decade earlier, California had been permitted to enter the nation as a free state, potentially upending the balance of pro- and anti-slavery states in 1850. But it had to agree to a law that would force non-slavery states to assist in returning runaway slaves to owners elsewhere.

Southern-born pro-slavery lawmakers in the Democratic Party in California supported the concept and pushed for a state version of the law. After battling with an abolitionist faction in the party, the state ended up passing its own version of the fugitive slave law in 1852.

By the start of the Civil War, San Diego was still a rough frontier town that in many ways related more to the Southern cause.

Confederate sympathizers in Southern California talked of secession. Some later sneaked off to join the South as the battle lines crept west.

"Southern California was an open powder keg," retired Army Col. George Rulen wrote in The Journal of San Diego History. "All that was needed was an able leader to ignite the fuse which would rend the state asunder and bring the Civil War to the Pacific coast."

The biggest Civil War action that San Diego saw came in late 1861. Two advance scouts, running ahead of a group of 20 well-armed men led by a state assemblyman, were caught near Lake Henshaw carrying letters to secessionists in Los Angeles.

When the group was eventually stopped at a ranch, they told Union troops that they were headed to Mexico to look for gold, despite their lack of prospecting supplies.

They were imprisoned at Fort Yuma for a while, and the assemblyman eventually made it to Texas and joined the Confederate Army.

A few years later, it was the promise of gold that brought many ex-Confederates and their sympathizers to California.

A former Black slave from Kentucky touched off San Diego's own gold rush.

Frederick Coleman had been living with his Native American wife and their children north of the Cuyamaca Mountains after having tried his hand at gold in Northern California.

In the winter of 1869, Coleman had stopped to let his horse drink from a creek and saw the unmistakable flecks of gold in the water, according to local lore, documented in the seven-volume series "The History of San Diego," written by Richard F. Pourade.

That find and larger ones that followed sparked a prospecting frenzy in the isolated mountains.

"A stampede immediately ensued and the road has now for several days been lined with teams of every description and men mounted and on foot enroute to the mines," The San Diego Union reported in March 1870. "From persons who returned yesterday we learned that there are now on the ground not less than 600 persons and the number is daily increasing."

Many Southerners had joined in the hunt.

Among them were the Bailey and Julian brothers, cousins from Georgia who had served in the Confederate Army.

Drury Bailey owned much of the land that the prospectors were squatting on and developed the camp into Julian City, named after his cousin Mike Julian, according to Pourade.

"For some reason, the number of Southerners in early Julian was quite high. I have a strong feeling it was just by word of mouth, that Julian had Southerners," historian Leland Fetzer, who chronicles the time in "A Good Camp: Gold Mines of Julian and the Cuyamacas," surmised in an interview last week. "It attracted other Southerners, I suppose."

After the war, Confederate soldiers returned home to poverty and devastation. The West beckoned those looking for a new start.

But while some 2,000 Civil War veterans were documented as relocating to the San Diego area, only about 1 percent were identified as ex-Confederates, according to Barbara Palmer's book "The Civil War Veterans of San Diego, CA."

"They wanted anonymity to some degree," said historian Frank Lorey III, author of "A Guide to the Gold Rush Country of California." "A lot didn't settle in the big cities. They went to backcountry areas. They tried to keep to themselves, keep to the people they knew."

A few made lasting marks on the California map.

For instance, four massive trees in some of California's most famous national parks are named after Confederate general Robert E. Lee.

On the other side of the Sierras, a group of Southern sympathizers who'd found gold near Lone Pine named their claim, within a massive boulder field, the Alabama Hills, a nod to the Confederate warship CSS Alabama that was destroyed in a battle off France in 1864.

In retaliation, Union sympathizers in nearby Independence named their claims - and a mountain and a pass - after the USS Kearsarge, which had sunk the Alabama.

San Diego's richest mine

The discovery of the Stonewall Mine is most often credited to William Skidmore, a Tennessee Confederate sympathizer who brought his family by mule train from Texas to the San Diego mountains. (His daughter would later marry Mike Julian.)

As the story goes, on March 22, 1870, Skidmore was looking for a lost mule when he found a thick vein on the southern shores of Lake Cuyamaca, seven miles south of Julian.

The discovery was located within a mining district set up by Englishman Charles Hensley, and the Union credited Hensley with the find in an article that ran a week later.

Nonetheless, together the men, along with other partners, staked their claim, calling it the Stonewall Jackson Mine.

Unlike the previous gold finds that used only placer mining - separating it from sand or gravel - the Stonewall was a lode mine requiring deep digging to separate the mineral from solid rock.

The mine quickly changed hands, and the claimants narrowed to two men, Almon Frary Sr., from Illinois, and Joseph Farley, from Ohio, who began serious production with stamp mills that would crush the rock to extract and process the gold.

According to park historians, voter records and other sources suggest that both men were pro-Union Republican party members, along with other investors, offering a likely reason for the "Jackson" being dropped from the mine's name. The singular Stonewall name later spread to natural features nearby.

"The Stonewall is beyond question one of the most valuable mines in California," the Union exclaimed in October 1872.

The Weekly World, another San Diego daily, called the 10-stamp mill running at the mine "one of the most perfect things of the kind imaginable."

But it was an expensive operation, and the mine shuttered after a few years with the owners believing it had been fairly tapped out and lacking the finances to keep pushing it. In 1886, it was bought by Robert Waterman, a San Bernardino mine owner and operator who went on to become California governor.

Overseen by his son, the mine grew with additional stamping mills, a railroad, a lumberyard and a sawmill. The deepest shaft reached 630 feet, with over a half-mile of tunnels branching off that, according to Lorey.

The Stonewall was far from tapped out.

"During most of his ownership, it was very profitable," Lorey said. "But he overdid it. It never really had enough ore to have the stamp mill fully operating the way he'd hoped."

The family sold the mine around 1892 after Waterman's death. Subsequent owners were unable to extract much gold out of the tailing piles left behind, according to a state parks history of the mine.

Still, it was the richest gold mine in today's San Diego County, producing anywhere from $1 million to $3.5 million in gold - the rough equivalent of $25 million to $85 million today.

By the 1930s, the long-abandoned mine and Cuyamaca City that had grown up around it had been dismantled by a wrecking company to make way for a development project that never materialized.

The land is now part of Cuyamaca Rancho State Park.

History revisited

Little remains of the mine today, but it is still a popular destination with hikers. A small green cabin maintained by the parks department displays photos and historical information.

The mine's actual footprint is fenced off to visitors for safety reasons, as is hulking antique mining equipment left behind.

Nearby Stonewall Peak is also a well-known day hike, with handrails at the uppermost reaches to get climbers to the summit.

The landmarks have largely escaped local discussion over the years about whether to do anything about the name - perhaps due to the decision of the mine's owners long ago to drop the "Jackson."

Attention has instead been focused on more public traces of the Confederacy in San Diego. In 2016, Robert E. Lee Elementary School in Paradise Hills was renamed Pacific View Leadership Elementary School.

The move was spearheaded by Assemblywoman Lorena Gonzalez, D-San Diego, who had co-authored legislation that would have required similar name changes throughout the state. Gov. Jerry Brown vetoed the bill, saying the issue should be decided at the local level.

The following year, Mayor Kevin Faulconer ordered the removal of a plaque from Horton Plaza downtown that recognized the so-called Jefferson Davis Highway, a planned east-west route that never came to fruition as a continuous transcontinental highway.

The plaque had been donated by the United Daughters of the Confederacy, whose San Diego chapter, founded in 1901, is named after Stonewall Jackson.

While Jackson never set foot in California, his grown daughter and her husband lived in San Diego for a short time.

With help from Jackson's widow, in 1888 the couple bought a home on 13 th Street between A and B streets downtown, according to a 1968 article in The Journal of San Diego History. The home, known thereafter as the "Stonewall Jackson House," was demolished around 1970 to make room for the expanding San Diego City College campus.

In Mount Hope Cemetery, a monument still stands honoring the Confederate veterans and their wives buried there. It was also a gift of the United Daughters.

A monument to fallen Union soldiers stands nearby.

Gonzalez's office said last week that there is no plan to bring repeat legislation on name changes this year. She is hopeful that "public entities, including school districts, cities and counties, do an inventory of their legacy names and self-correct."

State parks officials said there are no immediate plans to change the place names associated with Stonewall, but that a project is under way to update information panels at the mine site that "will include a more expanded historical context based on more recent scholarship and public engagement."

The agency is also open to continuing the conversation to "with scholars, visitors, activists and families to understand perspectives and gain a wider understanding of the name's usage and how it may impact the visitor experience and those who come in contact with the name," officials said in a statement Friday.

The debate over name changes and monument removals poses thorny questions for historians: How do we remember without glorifying? Viewing such history with context is key, historians say. Although that may be easier to do with a statue - which could be moved into a museum, presuming one agreed to take it - than with a mountain in the great outdoors.

For many, of course, the only context that's needed is to remove Confederate recognition, period.

Tackling all U.S. geographic names would be a monumental undertaking, said Fetzer.

Still, the renaming movement has spread to some natural landmarks.

On the California-Nevada border, local officials are in the process of changing the name of Jeff Davis Peak, called so by Southerners who lived in nearby Summit City in honor of the Confederacy's onetime president Jefferson Davis.

Last year, the name of another Jeff Davis Peak, in Nevada's Great Basin National Park, was restored to its Native American name, Doso Doyabi.

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San Diego's pro-Confederate past lingers in rusty remains of a backcountry mine

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If one had to guess at how Stonewall Mine got its name, the imposing granite peak of the same name towering in the distance would seem an important clue. Less likely: that it was inspired by a Confederate war hero.

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Mapping

We strive to map Indigenous territories, treaties, and languages across the world in a way that goes beyond colonial ways of thinking in order to better represent how Indigenous people want to see themselves.

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Native Land is a resource to learn more about Indigenous territories, languages, lands, and ways of life. We welcome you to our site.

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Wherever you travel, you can acknowledge the Indigenous people of the territory that you are on. One helpful resource to use is https://native-land.ca/, a database that recognizes the traditional territories across North and South America as well as Australia and New Zealand.

Much of the central, southern, and east San Diego County is Kumeyaay territory; while most of North County is Luiseño traditional homelands. Concise acknowledgments can consist of: "I want to take a moment to acknowledge that we are on the traditional territory of the Kumeyaay [or insert other nation name(s)]." If you are at an event at another university campus in San Diego County, be sure to ask a representative of that campus for their Land Acknowledgment statement.

To include in your email signature please use:

Indigenous Residence: Kumeyaay

Indigenous land borrowing/occupying: The Kumeyaay

For events on campus at San Diego State, please use the full or abbreviated Land Acknowledgment statement below: Kumeyaay Land Acknowledgment created by Mike Connolly Miskwish (Kumeyaay)

[Full Version] We stand upon a land that carries the footsteps of millennia of Kumeyaay people. They are a people whose traditional lifeways intertwine with a worldview of earth and sky in a community of living beings. This land is part of a relationship that has nourished, healed, protected and embraced the Kumeyaay people to the present day. It is part of a world view founded in the harmony of the cycles of the sky and balance in the forces of life. For the Kumeyaay, red and black represent the balance of those forces that provide for harmony within our bodies as well as the world around us. As students, faculty, staff and alumni of San Diego State University we acknowledge this legacy from the Kumeyaay. We promote this balance in life as we pursue our goals of knowledge and understanding. We find inspiration in the Kumeyaay spirit to open our minds and hearts. It is the legacy of the red and black. It is the land of the Kumeyaay.

Eyay e'Hunn My heart is good.

[Abbreviated Version] For millennia, the Kumeyaay people have been a part of this land. This land has nourished, healed, protected and embraced them for many generations in a relationship of balance and harmony. As members of the San Diego State community we acknowledge this legacy. We promote this balance and harmony. We find inspiration from this land; the land of the Kumeyaay.

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Land Acknowledgment | Student Affairs and Campus Diversity | SDSU

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A Land Acknowledgment is a formal statement that recognizes and respects Indigenous peoples as traditional stewards of a given geographic area and the enduring relationship that exists between Indigenous Peoples and their ancestral territories. For San Diego State, we recognize the land as Kumeyaay.

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Chicago Public Schools: Restorative Toolkit

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Chicago Public Schools: Restorative Toolkit

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Future Legislative Meetings Calendar Use scroll bar at right, if one, to see all posted Agenda or search results in LIC.
For Zoom Meeting Video Link, click "Agenda".
For Granicus Meeting Video Link, click "In Progress" at meeting start time. Oct. 28, 2020 Update to Board Procedures

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Oakland Unified School District / Homepage

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Future Legislative Meetings Calendar Use scroll bar at right, if one, to see all posted Agenda or search results in LIC. For Zoom Meeting Video Link, click "Agenda". For Granicus Meeting Video Link, click "In Progress" at meeting start time. Oct. 28, 2020 Update to Board Procedures