 Hello, people in the room and in the internet. I'm happy to be introducing today's speaker, but I wanted to start with a land acknowledgement. The Archaeological Research Facility is located in Huchun, the ancestral and unceded territory of the Chochenyo-speaking Ohlone people. Successors of the historic and sovereign Verona Band of Alameda County. We acknowledge that this land remains of great importance to the Ohlone people and that the art community inherits the history of archaeological scholarship as disturbed Ohlone ancestors and erased of living Ohlone people from the present and future of this land. Is therefore our collective responsibility to critically transform our archaeological inheritance in support of Ohlone sovereignty and to hold the University of California accountable for the needs of all American Indians and indigenous peoples. With that, my name is Lori Wilkie and I am honored today to be introducing our speaker, the soon-to-be Dr. Jari Hamilton. Ms. Hamilton entered our program in the fall of 2015 after completing her undergraduate degree at Appalachian State. Her multi-sided research project that she'll talk about today has been funded by a UC Professional Development Award, the Black Studies Collaborative Small Grants, the Center for Race and Gender Graduate Studies, and Lili Olson. She's participated in workshops on Black archival practices, run through the Smithsonian. She's worked with story-based strategy training, and she's been a participant in Wendell Venergren's public scholar program as a Society for Black Archaeology and Sapiens public scholar fellow. Ms. Hamilton's work is part of the cutting edge of publicly engaged archaeology. She is a contributor to building a archaeological future that is anti-racist and sustainable. So please join me in welcoming soon-to-be Dr. Jari Hamilton and to talk sewing, planting, and teaching our way into the future the past 114 years at Ellensworth, California. Thank you, Jari. I'm going to take this off a little bit here just so you guys can hear me better. Thank you for that introduction, Lori. Within the field of anthropology and across our various interdisciplinary studies of history, cultural resource management, and historic preservation, many timely questions are asked in regards to Black cultural heritage and heritage sites. I think at the heart of these overlapping conflicts, controversies, questions, and potential anchors, there's one thing that's always been coming to mind. How do we make Black lives whole or full? How do we do justice and be attentive to Black lives at these sites? From the opposition, this question very frustratingly might quickly and carelessly be followed up with the question, why? Or why should I care? Why is it important to frame Black lives as whole or full? Why in a time of Black lives matter? Why in a time of Black deaths by police and civilian hands in broad daylight? Why in any time? It is this question of how to make Black lives whole that my dissertation has centered around as is today's talk. I'll give a quick overview on the history of Freedom Town to my dissertation site of Allenthorst, California, along with the Colonel Allenthorst State Historic Park as it stands today. The remainder of my talk will focus on my community-engaged efforts with two non-profits that are tied deeply to the park. And then we'll wrap up. And hopefully in some of the questions that we have, I can go into more personal details about how community engagement actually went. As I continue to delve more and more into the intricacies of the formation and lived experience of Black settlements, enclaves, unincorporated communities, and towns across the US, one thing is clear. The people's tie to the land is imperative. It makes for an intersectional approach to talk about land, natural and cultural resources, place-making, history, and identity. Freedom Town, Freedom Towns, and race colonies all refer to the same thing, intentionally planned settlements comprised of communities of all Black residents. As a physical embodiment of social processes and agenda practice, many of these towns existed during the Civil War, but vastly began to emerge upon an emancipated American landscape. The majority of the settlements occupied the Midwestern Plains from the Southern United States. This is important, because if African-Americans were able to easily and excessively get access to land along with obtaining education, then they surely posed an insurmountable threat to the white man who now faced the chance of standing face to face with a man formerly enslaved now his presumed equal. Similar to my stated mission to create a portrait of Black White Full, one of the overarching goals of Black Towns was a vehicle to gain full citizenship. As part of the first, if not the same, generation to experience government-sanctioned freedom being seen and treated as second-class citizens was not a status that the African-American community wanted to maintain. My acquisition was at the top of priorities as folks are coming out of slavery. As the victims of government-enforced racialized settlement patterns without the promise of federal land, around this time of 1860, Blacks are finding it increasingly difficult to afford large quantities of land that are fit for the entire community while also escaping the racial terror, discrimination, and Jim Crow that's prevalent throughout the South. As Blacks' elements were growing in numbers between then and the 1920s, separate what in alignment to this phenomenon, African-American farmers are also on the rise. African-Americans are able to acquire track after track of land across the country with farmland management during 15 million acres across the US by 1920. Given this, it should be noted that most of the land procured by these Black settlements were characteristically individual private holdings, federal lands, or railroad holdings. And while Black farmers comprised of almost 14% of all farmers in the US, most of this land that they inhabited was not truly theirs. As many of these farmers simply attained property that was available through the crop lean or share cropping systems set in place for this exact reason. Meanwhile, on the other side of the country, in California, retina, a retired Lieutenant Colonel Alan Allensworth has planned to create California's first and only town to be founded by and for all Blacks. Born into enslavement in Kentucky in 1842, Alan's work, after learning how to read and write, escaped enslavement. After eventually joining the army, Alan's work leadership and teaching positions gained him an increasing interest in politics. This led him to be appointed chaplain of the 24th Infantry Regiment. And upon his retirement, he and other members of a newly founded California colony and Home Promoting Association were unsuccessful in finding affordable land for Blacks in Los Angeles. By way of some very shifty white land promoters, they were able to require very cheap tracks of land in the Southern Walking Valley for almost under $2 an acre. Work quickly spread by way of the Black newspapers about a mono-Black town in California. Within the first five years of its founding in 1808, the population grew to nearly 300 individuals. These people traveled from Oakland, Sacramento, Los Angeles, Fresno, and from outside of California to move to this town. At its height, Alan's work was a bustling place. They immediately acquired necessities like a church, a school, a post office, and a railroad stop. Residents enjoyed having lively porch debates, choir and band practice, sewing circles, hotel dinner parties and participated in the Civil Rights Movement, as well as subsistence farming and small-scale gardening. I have a map of the park up here on the slide, but it's very representative of how the park comes or how the site was situated. I actually haven't found a complete map of the site as it looked in 1908. Ah, okay. It's noted in the literature that each resident was also a number of various activities and associations, which I think are very important for thinking about kinship relationships. Photocool innings, kinship, local geography and social activities all aligned people into different areas. Now, as much success as the town had, things from here started going downhill pretty quickly. I went to include some photos that my Ureps had found of Alan's worth in the 1970s. This is at the time that it's being created into a state historic park. These actually aligned with photos that I had taken in 2018 and sort of reflect the differences in those past 50 years. In 1916, Colonel Alanworth was struck by actually two people on a motorcycle, classified as a accident. Neither men were charged with anything. And Colonel Alanworth's death left a huge hole in the community. At this point, things are continuing to go downhill as the town's water source is quickly depleting. The local lake, which is actually the largest freshwater lake on the west side of the country, is also drying up due to damming and divestment of creeks and rivers that lead into the lake. The soil is not that great for sort of cultivating anything underground so residents are having to stick to growing crops that primarily do well above ground. I also wanted to include this article from 2019, as well as this newspaper clipping from 1972 to show that over the past 100 years, the situation with the water hasn't changed literally at all. The Pacific Farming Company, which was supposed to be the one in charge of sort of doling out a proper and sufficient water system for the park in 1908, never really fulfilled their promise and the town was sort of relied, was relying on the groundwater for most of its time. So along with this, again, we have the county reports that are revealing that the groundwater also has high amounts of calcium, sodium and fluoride and was particularly arsenic and highly acidic, meaning that it also wasn't great for drinking. The last major blow that I wanted to mention was that this town here of alcohol was really feeling Alan's worth's presence in this community. It wasn't thinking that the town was something that we wanted to have around and therefore went through a number of underhanded ways to try to upheave the prosperity of the town. One of the major ways was in which they created enough money to get a spur line put through so that all of the sort of commerce would come through them rather than stopping at Alan's worth. This meant eventually the stop at Alan's worth was completely removed, thus removing their access to any sort of transportation or availability to have any things like supplies and resources brought into the town. As an agriculturally based town, the residents' agricultural efforts were not only a way to earn income, but a means to garner intergenerational wealth, establish food security and put forth their own ecological knowledge by revising their own historical and cultural connections to the land that they were no longer enslaved upon. We see evidence of this archeology as past excavations real much about food consumption, punching and butchery practices, animal husbandry, farm and gardening and food preservation needs. By this time in the 1930s, Alan's worth has become a place that is really only used for temporary living during the harvesting and planting seasons. Over time, more and more families left and the town was just sort of left to its own demise. It was only due to the actions of concerned local community members in the 1970s that the site was added to the U.S. National Register of Historic Places and eventually becoming a state historic park in 1973. I wanted to include some photos of what life was looking like in the 1970s. As you can see, a lot of the buildings sort of have this very old sort of put together and look sort of made up of recycled materials. But there's still a very prominent community of mostly black residents living in the nearby areas that are still very invested in the history and significance of Alan's worth. I understand and consider the archeological repository in the same way I see the archives to be used as a resource and tool to preserve, privilege and praise the lives, histories and voices of intentionally marginalized communities and underrepresented communities. And therefore this community's partners projects as well. Additionally, these archival institutes, the products that they produce, the communities they serve were never meant to accurately or positively reflect or present communities of color. This leads me to the current percolation and their attempts at navigating the history and life of the site of local and descending communities. So this projects to community partners are the Friends of Alan's Worth and the Alan's Worth Progressive Association. The Friends of Alan's Worth is a 501C3 nonprofit that seeks to support, promote and advance the educational and interpretive activities of the state park. While the Alan's Worth Progressive Association was an association that was actually set up by the founders, by the town's founders in the early 1900s and was continued today as a nonprofit and serves the historical and present day community situated around Alan's Worth. These nonprofits have provided the tools, networking and access necessary for me to conduct my own applied anthropological research with research questions intersecting with my own. My first visit to the park was in fall of 2018. It nearly a bit late in my dissertation careers I was trying to figure out what sort of route I wanted to go with my project. Once I had finally settled on what I wanted to do my first agenda item was to go and visit the park. I arrived today early before the big annual rededication ceremony in the fall. I was told by others who visited the park before that it's really a kind of choose your own adventure style park. There aren't docent on hand or park rangers readily available throughout the day in which you can talk to or have them guide you through the place. Again, as you can kind of see in these two photos the buildings are fairly spread apart but everything is sort of encompasses a three mile radius which is usually walkable. Again, there are no docent or interpretive rangers stationed at any of these areas and all of these buildings throughout the park stay locked on a daily basis. So you can't actually enter any of them but we're able to peer through the windows which is what I did on my first visit and I was able to capture these sort of images which I think give a great idea sort of a still life kind of way of what life might have looked like. As I walked around the restored town, again, I was able to peer into some of the buildings and the train that no longer stops at Ellenbrook is very much still present as it comes right past the town. The next day, however, the life of the park is very different, it's very lively from 9 a.m. to 4 p.m. is the entire event and throughout the entire day hundreds of people are filling this park. There's a lot of fried fish and chicken that's being fried across the food booths. There are several chapters of the Buffalo Soldiers Motorcycle Club that come roaring down that highway that runs right alongside the train tracks as they all come in on the motorcycles it's a very visceral thing to sort of feel their engines as they all come through. There's also the sounds at the pavilion of rhythmic stomping of the local praise team, a gospel choir, and Park Stewards are speaking passionately about saving Ellensworth. Before this point, I'd only heard white voices talking about the site. That day was my first day hearing black stakeholders talk about the site and what it means to them. It was here among the rows of pop-up vendor tents and informational booths that I found runs of Ellensworth in my project's direction. I wanted to show the stretch position because I thought it was kind of funny and also very cool. Of the very short-lived bicycle core that occurred in the late 19th century and how someone decided to set up bikes at the re-dedication ceremony to sort of reflect this history. So setting up a community collaborate project can be very difficult and time-intensive. Doing this work has involved my presence and participation in a number of meetings, phone calls, and local events and doing a lot of network month to month. There's not a lot of trial and error in the shifting of this project's focus over years. Originally, I was designing a project that would focus on black masculinity and black citizenship by way of the military and I thought I'd be working at Yosemite and I was also supposed to be collaborating with a local Bay Area school. But as irregular communication and access to the site proved to be too difficult and too much of a risk, I definitely had to pivot a great bit. In understanding and identifying who exactly connected communities were to Allensworth, I wanted to pay respect to the two distinct lives that this town had lived. One past life as a freedom town and a second sort of present day life as a state historic park. These two lives are distinct but still connected to each other by way of their communities. It was apparent that many different inter-cycle groups had lived at Allensworth as well as had their own connections at Allensworth even if they hadn't lived at the site itself. Some connections were based on direct familial descent but I also became aware of the fact that Allensworth also served as a destination point. Individuals or families would come to visit Allensworth during parties, become visit family members or friends who lived in a nearby area and would say, hey, let's go to Allensworth this weekend. And therefore a larger community of involved groups, real. The park has also grown now to include a very active community of site stewards and stakeholders like those within the nonprofit world, the local government, the descending community, park employees and the local and broader community of African-American residents who have a sense of shared responsibility for the park's well-being based on cultural and historical significance. This brings me to the actual collaborative work that community partners and I have engaged in over the past few years. My efforts have come in the form of several projects and endeavors. The Allensworth Progressive Association has recently revised their master plan which we have been working on implementing this year. I think it is very telling that this master plan as I've tried to show through these two columns in the slide here. Their master plan is one that actively mitigates the historic and sustained contemporary effects of settler colonialism and systematic racism. The goals and future hopes for this park imagine it as a space in which engagement by the community, visitors and youth are more frequent, fulfilling and intersectional. And observing friends of Allensworth meetings is very clear that they want to bring their new sense of life to the park to redefine the public's understanding of its current day significance and use and not existing in a static demeanor, but as an active place where the community and public can routinely gather safely to learn, celebrate and share ideas. Again, on major event days as a visitor, you're welcome to walk through the park and sort of experience it in your own way. But on major event days, all of the buildings are open and there's usually a couple of docent located in each building to tell you about the history of the specific site area that you're in. So each building is filled with replicas which I find very interesting. So in the excavations that were done in the 70s as the site is transitioning from a site to a park, all of the objects were housed in Sacramento and that's where they currently reside. Each of the buildings are filled with replicas of what they assume life would be like at the park. When I first visited in 2018, I asked one of the park rangers if they had any actual artifacts on display. He said, I think maybe in the visitor center, maybe not, I'm not really sure. It's much easier just to sort of buy these things online because the more easily accessible and display them in that way. Regardless of the politics or the realities of that situation, I'm still wondering how these artifacts that are in Sacramento can be utilized to support community needs. As I walked through some of the houses though, it was great to see the visitors interacting with the objects that were familiar to them. They sparked a memory. They were like, oh, that ceramic glass plate reminds me of like my auntie is where that dress reminds me of my grandmothers. So it was so great to see that folks were able to engage with these objects regardless of whether they were artifacts or not. One of the major changes coming soon to the park is the securing of a new visitor center. At a recent association meeting this year, I was introduced to archeologist Beatrice Cox and Eric Thompson, who had also worked at the site of some of the excavation materials. As both the archeological collections and the archive serve to bear witness to document and preserve a national cultural heritage, I'm wondering how these materials can serve as counter narrative tools in aiding to combat these contested histories and the politics of memory that I'm constantly being cautioned about through various encounters that I'm having. I suggested that if there was a way to use the new visitor center space as a new museum exhibit, this would be a great way to utilize both the archival materials that the association's collecting through an archival committee as well as the artifacts in Sacramento to sort of give a greater experience to this, especially when on a regular basis, most of the buildings visitors don't have access to. Knowing the history of the town and the park, imagine being a visitor and not hearing the words racism, slavery, or discrimination mentioned in the narrative of this town. This is the active engagement that visitors are facing as they talk to park rangers about the interpretation of the site. The situation has been described to me many times by different community members as well as a second more alarming situation in which white armed law enforcement rangers are now stationed throughout the park at each major event. This is not the way it's always been. At the last event I attended last fall, I was asked by a community member why these park rangers were law enforcement, not necessarily interpretive rangers were there and that this isn't the way that they had always functioned on these venues. While the majority of friends of Allen's work the dissenting community itself and the visitors that come to these events are black, all of these sorts of authority figures the park is facing are white. The ramifications of the policing of this site, its land, its voice and its people are growing immensely year after year and the community is continuously having to pivot to find a solution. With much assistance from Anthro to AC AC students in the spring of 2017 and 2020 as well as with UREPS apprentices in the spring of 2021 through this semester we've embarked on a number of deliverables that I believe date in making black lives whole and seen at the state park. One special deliverable to me is the creation of an Allen's with syllabus. By creating the syllabus, I wanted something that not only reflected in situated the relevancy of the park in freedom towns within a larger context and not only black history but American history. I was hoping that this also function as a living resource for the community and the park staff. The syllabus was not directly asked of me by the community. It's something that I actually engaged in in 2017 of my own sort of fruition. But I was inspired by the Beyonce Lemonade album syllabus which brings together a number of topics relating to black womanist theory, music, sort of other sorts of media that can all be talked about, used to talk about these things. It was after this point that I learned about the 2015 trials and syllabus that was co-created by Dr. Jack Williams and other trials and historians in response to the shooting of nine parishioners at the manual African Methodist Church. This was followed by the 2020 Tulsa syllabus created by Dr. Alicia Odowale and other Tulsa-based scholars in the moral of the Tulsa race massacre and recent police violence against primarily black men. Over time, the syllabus has been added to by my URABS and ASUS students and it has grown to become quite a resource. I brought this resource to the table once I felt like it gained a good bit of information that could be utilized to the Education Committee of Allen's Historic Park. The Center for Understanding, which is one of the goals of the Progressive Association in the next few years, would serve as a great way to house the sort of information as they're wanting to bring in school groups and lectures and various youth programs to talk about black history and black culture as it relates to the site and broader cultural themes. Although Allen's work is not the only California-based freedom of town is by no means the only black settlement in the state. I have been recently also having conversations with other archeologists about how to figure out how to best understand, analyze and map these sites. It actually came across the first map that I have ever seen that is mapping black settlements at large across California. These are not official black freedom towns, but more so all sorts of unincorporated black communities, townships, collars, if you will, and other black settlements across time. The next deliverable that I wanted to talk about arose in the aftermath of the height of COVID-19. After two years of not being able to hold the Park's annual rededication ceremony in 2021, the Educational Committee reached out and asked for assistance in creating a brochure for the event, one that would accurately reflect the history of the park and its people. With continued input in regular meetings with the committee and the months leading up to the ceremony, I listened and wrote the story the community wanted me to tell. Other deliverables that my URAPS and I had engaging in over the past year also included interviews with descending community members, digitizing cataloging family photographs, town records and research notes for the archival committee, as well as assisting with the National Monument designation process and writing letters of support for park funding and public awareness. By invoking and constructing black life foam, it is to imagine it without limitations or restrictions, as worthy of experiencing the same joy as everyone else. There's a way to honor the ancestors and center memory and commemoration directly upon the landscape. Community informed narratives did not disregard difficult histories or shy away from trauma, but at the same time, they're not completely trauma centered. There's joy to be shared as well. In doing all of this, it encourages and allows for the continuation of black land stewardship. Amplifying these sites as a vital part of American history and its legacy, also aids in the sustaining of the black communities tied to these sites and thus the land the sites occupy. It validates the African-American experience. I had a lot of anxiety initially in setting up a community engaged research agenda with these nonprofits, but I was immediately and continuously greeted with warm smiles, party laughs, the spilling of the tea, if you will, and a welcome prayer with each interaction I had with different community members. And this was whether it was in person, by Zoom or phone call. With each conversation, the words we're glad to have you here were spoken to me. I realized I didn't speak about archeology at the site, but I assure you it is in my dissertation. But as this is my final ground back before graduation, I only felt it right to dedicate the entirety of this talk to the work that we have done together, just as they have invested their life and encouragement in me. As the communities invested in Alanthorpe continue to work towards revitalization and relevancy, I plan on continuing to promote an archeology rooted in community healing and listening as Alanthorpe continues to be a place of homecoming. Thank you. About 15 minutes, I thought the rest of this time could be used to either ask questions or have conversations with more detail about how the engagement worked or how the research process went. Let's see, how do I see everyone? They have questions on Zoom. They're welcome to unmute, I guess. Hi, yeah, okay. They're welcome to pop a question in the chat or folks in person have questions. Yes, Christine. All right, thank you. First of all, trails would be in this room without a big light. It's so nice. But that was great. I knew you were working at that site, but I didn't know the details though. Thank you very much. I'll have one, I think you listed right at the end as we're making a sense of elucidation. But before you do that, let me ask my first question, which is you showed us pictures of the reconstruction. We know that. And I know you're going to try and work with them in the real of the fact that this is perfect. And you showed us sort of houses. You know, and the distance, what I want to know is what has anybody found and what could you see of houses that are gone, maybe because there wasn't something to be able to. In archaeology, there's often no not house there, there's being in the foundations or the rooms or the backyard or something. Tell us something about that. Is that any of that happened? Yeah, and that makes my second question, which is where do you see the great sort of basics? You know, you've now got your sort of knowledge in mind, where do you see sort of the two most important things that you're going to move forward with this community and this place of in the near future after you're done with your education? Yeah, big questions for your first question. I can't talk about some of the excavations. So in the early 1970s, California State Parks Service, their Parks and Recreation Department did a number of excavations, I think over the course of about three years. A number of the homes had excavations done as well as a lot of the institutions like the church and the school. They found a lot of foundations of buildings and a lot of scrap material that were just sort of remnants of what was left of the buildings. Was it scattered around the outside? Yeah, I don't have any photos on me at hand. Or else I could show you some images of that. One thing I'm not sure of is if those buildings were demolished in remodeling them or if they were actually just reconstructed based on what was remaining of the actual standing buildings. But that's not, I'm curious about were those reconstructed in the same place or were they old buildings that were still there and were there other buildings that were really just kind of in worker closures if you were to see some of them? Right, I have heard that some of the buildings are not in their original location like I think the hotel. So I think some of them are completely remodeled and have shifted slightly. So there's still a lot of kind of no there definitely is. When I've been talking to community members they'll like pick something up and show it to me and it's like a piece of ceramic that's definitely not one of the something I was about online. Yeah, and then I think for your second question I definitely see myself again as I said continuing the work that I've been doing with the non-profits. I think next steps would probably be to get a job. Getting paid for this work would be great. But I definitely see areas for improvement within the interpretation of the park. And I think that's where my skills are best utilized. There is no state parts archeologists at Allensworth. So most of the guys who came in again were with state parks and were sort of contracted in and there hasn't been any archeology done besides that. And I know the last time I did speak with park rangers they were interested in having some other sorts of survey work done. There has been some CRM done of the cemetery that exists as it's one that a lot of the tombstones are missing and they're not exactly sure who's in turn there. So one of the archeologists Erica Thompson had done some magnetometry surveys and some other types of surveys to sort of get an idea of how many burials are actually there. Unfortunately a lot of the headstones have been stolen or removed as they've gone through a number of different hands of ownership. Yeah. Any other questions? Yeah, Lucy. I was wondering whether you could speak a little bit more generally or specifically about the sort of place making and stewardship that you were talking about. I was particularly interested in mentioning the freshwater lake that just dried up. Have you in your interviews about the lake where we are covering for archeological research evidence of place making related to the lake? Yeah, I haven't. I haven't done much digging about the lake but I have been told that it did have a very large indigenous presence and a connection to that. That was something that the park was wanting to engage in. In terms of how folks were utilizing the lake, again it's a huge lake that went from almost the edge of the East Bay all the way through the Central Valley. So it would be interesting to do a history on the lake and its use. But no, I personally haven't heard any personal stories from community members about the lake. One of the many projects that I did last semester with my URAPS was I did create a food ways e cookbook in which I sort of went over the history in relation to animal husbandry and gardening and farming and all these other sort of things at the park based on faunal remains and some of the artifacts related to the hotel were found in the houses as a way to sort of go about talking about these things and I'd love to do that in sort of a larger view of the entire park. I've been trying to find a menu for the hotel and have yet to find one. Thank you for the great talk. Can we really do what Lucy just asked? Do you have some sense of agricultural practice? What kind of crops were produced for, you know, how much? And I think that is because when you think of the Native American food sites history and culture and culture, the Native American food sites history and their practice and people's movement and also immigrants coming from overseas a lot of things are going on in that area and I think to please on the one hand to look at the place like a micro scale but also to think about a larger base of a temple scale and to think about how to stay hold up. And when you do that, I think what they were growing and how they were distributed and that can be potentially without people to understand but also to think about the future. Yeah. Something that I didn't show in today's talk that I do have in my dissertation are a number of newspaper articles that have been published that have been published and published that have been published down encouraging people to come and they're talking about again how viable the land is and different residents are giving promotions about what they are growing. So there has been records of growing up alpha barley, wheat, cotton and so on. Families were also growing melons, different types of melons, potatoes and sweet potatoes different berries including grapes oranges I saw that they had a number orchard trees which I haven't seen pictures of but there is a quote in a book in which someone is mentioning picking grapes and oranges and apples and so on. Something else that I was also looking into was that a number of the women were also being hired to work on other farms in the area and seeing sort of the juxtaposition of those two things I think would also be interesting. A number of the women are being hired at a new cannery that was opened in Visalia at that time and they were talking about in some of the records that they are selling the milk from the cows that they have at Alan's work to these canneries for distribution as a way for income as well as cream and cheese. Laurie. Following up on the cannery is interesting. Shelly following her work at Isleton found in oral histories that the canneries often had access to the things that weren't being done so they would bring on the tips of things that were not processed and a lot of other surplus food stuffs that were seen as not the edible parts but that absolutely were the whole range of recipes and that circulate in the community that are from these left off tidbits. I think that's one of the most interesting things. Some of the previous ones that I've been able to listen to which are on a tape recorder some of the descendants are talking about there's a large duck population there and so men would do duck drives when the season came around so duck was something that I've been able to listen to. I think that's one of the things that I've been able to listen to and I've enjoyed a lot as well as I still see rabbits there a lot and rabbits are mentioned a lot as well as guinea fowl and rabbit burgers were being mentioned by being made by the Hackett family and they would sell those to the local community at lunchtime as folks are coming and I think that's one of the most interesting stories about the families who lived there as the town was made and unsustainable if they were forced to live in other places. Did they all, did they move to nearby towns or Oakland and maybe how did they kind of make it seem like you were then able to have friends? As some of my undergrad students and I have been able to see some of the records and family histories which has been rather hard. We are noticing that there's a trend of folks who are going to sort of more bigger urban black areas Los Angeles, Oakland and San Francisco are the major ones and some of the descendants I've talked to they mentioned that their grandparents who lived there in Los Angeles as well as some of them moved out of state completely with the descendant community member that we interviewed, Ms. Sarah after moving out of Poundsworth her great grandmother had moved to a nearby rural town for like a year and then they moved to Ohio that's where they stayed and that's where they had continued to live into her current generation. Maybe. Similar lines but at the beginning of the class you mentioned that people moved from outside of the state that's where of course in the U.S. they were coming from? Yeah, some of the records at least that we've been able to find by way of some of the fold three records that will always help me go through I've noticed Kansas popping up some Virginia and the Carolinas are pretty prevalent and a couple of Midwestern states those are about the only ones I've really seen so far mostly a lot of folks are coming out of California from other parts of California Yes. I just want to say that watching this project over the years it's been a great pleasure. Thank you so much. Thank you. I will say that the class that I took with you my first semester definitely inspired I think my early beginnings of figuring out what I wanted to do and how to involve digital heritage talking about family histories and talking about local histories and doing that project I wanted to introduce my time here at Berkeley. Thank you. I don't think we have any questions over Zoom I think everyone's about done here and it's exactly what I'm talking about. Thank you everyone.