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Proposed Finding

The Juaneño Band of Mission Indians

Acjachemen Nation (Petitioner #84A)

TABLE OF CONTENTS

ACRONYMS AND ABBREVIATIONS .......................................................................... iii

SPANISH TERMS LIST ................................................................................................... iv

INTRODUCTION ..............................................................................................................1

Administrative History.............................................................................................2

HISTORICAL OVERVIEW ...............................................................................................5

HISTORICAL BACKGROUND.........................................................................................8

UNAMBIGUOUS PREVIOUS FEDERAL ACKNOWLEDGMENT ............................30

CONCLUSIONS UNDER THE CRITERIA (25 CFR 83.7) ............................................33

Criterion 83.7(a).................................................................................................... 36

Criterion 83.7(b) ................................................................................................... 53

Criterion 83.7(c) ..................................................................................................128

Criterion 83.7(d) .................................................................................................172

Criterion 83.7(e) ..................................................................................................178

Criterion 83.7(f) .................................................................................................. 202

Criterion 83.7(g) ................................................................................................. 203

Juaneño Band of Mission Indians (Petitioner #84A) Proposed Finding

SUPPORTING MATERIALS

Appendices ......................................................................................................................204

I. Indians on the 1860 Federal Census Likely Identified from the San Juan
Capistrano Mission Registers as San Juan Capistrano Neophytes or
Children of San Juan Capistrano Neophytes ................................................205

II. JBM Council Members, 1979-1994...............................................................207

III. Membership Lists Submitted and Claimed by the JBA Petitioner ..........209

IV. Analysis of the Petitioner’s Genealogical Claims ...................................211

V(a). Documented SJC Indians and Petitioners’ Members

Claiming Descent from Them..................................................................253

V(b). Documented Non-SJC Indians and Petitioners’ Members

Claiming Descent.....................................................................................254

Bibliography of Sources in the FAIR Database...............................................................255

Bibliography of Sources Not in the FAIR Database........................................................300

FIGURES

Timeline of California History.................................................................................v

An 1823 Map Showing Political Jurisdictions and

Settlements in California........................................................................................ vi

Section of an 1823 Map of California showing the San Diego Presidio

District and Showing the Location of SJC Mission, Neighboring
Missions, and Other Settlements .......................................................................... vii

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Juaneño Band of Mission Indians (Petitioner #84A) Proposed Finding

ACRONYMS AND ABBREVIATIONS

ADS Associate Deputy Secretary

AGN Archivo General de la Nación, México, Distrito Federal
AODO Addendum to the Obvious Deficiencies and Omissions
AS-IA Assistant Secretary - Indian Affairs
BAR Branch of Acknowledgment and Research, Bureau of Indian Affairs
BIA Bureau of Indian Affairs
BLUC The Bancroft Library, University of California, Berkeley
CA California
CIC Capistrano Indian Council
CFR Code of Federal Regulations
DHM Documentos para la Historia de Mexico
DOI Department of the Interior
ECCP Early California Population Project, the Huntington Library
FAP Federal Acknowledgment Project
FD Final Determination
FAIR Federal Acknowledgment Information Resource
FR Federal Register
FTM Family Tree MakerTM
IBIA Interior Board of Indian Appeals
JBA Juaneño Band of Mission Indians, Acjachemen Nation (Petitioner #84A)
JBB Juaneño Band of Mission Indians (Petitioner #84B)
JBM Juaneño Band of Mission Indians
JBMI-IP Juaneño Band of Mission Indians, Interested Party
LCI League of California Indians
MIF Mission Indian Federation
OD Obvious deficiency letter
OFA Office of Federal Acknowledgment
PF Proposed Finding
SJC San Juan Capistrano
TA Technical assistance review letter
U. S. United States

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Juaneño Band of Mission Indians (Petitioner #84A) Proposed Finding

SPANISH TERMS LIST

SPANISH TERM DEFINITION

Indian municipal official that the Indian residents of a mission
alcalde elected annually.
cacicazgo The political and social jurisdiction of a traditional Indian leader.
cacique Traditional Indian leader.
Self-ascribed term for early Spanish/Mexican settlers and ranch
Californio owners who asserted claims of Spanish versus Mexican descent.
capitán Captain.
Racial/caste term that generally applied to a person of mixed
European and Indian ancestry, generally considered to be a mix
coyote of indio and mestizo.
ecolta Group of soldiers stationed at each mission.
Español Spaniard born either in Spain or in the Americas.
General report on population, vital statistics, numbers of
estado livestock, and agricultural production in the missions.
Racial/caste term used to identify non-Indians. Literally means
gente de razón “people of reason.”
Term that Franciscan missionaries used to describe non-
gentile Christian Indians.
india/indio Racial/caste term that designated an Indian
Racial/caste term that generally applied to a person of mixed
mestiza/mestizo European and Indian ancestry.
Racial/caste term that generally defined a person of mixed
mulata/mulato European and African ancestry.
neófita/neófito Neophyte or Christian Indian living at the missions.
Detailed population count that generally listed individuals by
padrón family.
Military garrison. There were four presidios in California: San
Diego (1769), Monterey (1770), San Francisco (1776), and
presidio Santa Barbara (1782).
Indian settlements with a formal town government including an
“Iberian-style” council that included an alcalde, regidor, and
pueblo de indios council members.
rancheria Spanish term for an Indian village.
rancho Mexican-era ranch specializing in cattle.
Indian municipal official that the Indian residents of a mission
regidores elected annually.
república de indios Legal, political, and social jurisdiction for Indians.
Hierarchical system of racial/caste classification that defined
people on the basis of stereotypical assumptions about blood-
sistema de castas lines and racial mixing.
vaquero Cowboy.

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Juaneño Band of Mission Indians (Petitioner #84A) Proposed Finding

Figure 1: Timeline of California History

…1700

Pre-mission period
1769: Spanish colonization of California
1775: Establishment of SJC Mission; San Diego Indian revolt
1776

Spanish and Mexican period

1834: Implementation of 1833 secularization law

1834
1839: William Hartwell reports on conditions at missions
Mexican post-mission period 1841: Failed effort to establish a pueblo de indios at SJC
1846
1848: Mexican-American War; Treaty of Guadalupe Hidalgo
1850: California acquires statehood; 1st Federal Census of California
1852: Unratified Treaty of Temecula) negotiated; State Census of California
Early American period
1862-1863: Smallpox epidemic in SJC

1920 1920-1921: Mission Indian Federation organized

1928-1933: Indians of California claims rolls prepared
1950: Initial Indians of California claims payment ($150)
Modern American Period
1964: Second Indians of California claims payment (~$650)

1975: Capistrano Indian Council organized

1977 1978: Juaneño Band of Mission Indians (JBM) organized

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Juaneño Band of Mission Indians (Petitioner #84A) Proposed Finding

Figure 2
An 1823 Map Showing Political Jurisdictions and Settlements in California

Source: José Narváez, “Carta esférica de los territorios de la alta y baja Californias y estado de
Sonora.”(1823). The Library of Congress Geography and Map Division, Call Number G4300
1823.N3 TIL Vault.

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Juaneño Band of Mission Indians (Petitioner #84A) Proposed Finding

Figure 3
Section of an 1823 Map of California showing the San Diego Presidio District and Showing the
Location of SJC Mission, Neighboring Missions, and Other Settlements

Source: José Narváez, “Carta esférica de los territorios de la alta y baja Californias y estado de
Sonora.”(1823). The Library of Congress Geography and Map Division, Call Number G4300
1823.N3 TIL Vault.

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Juaneño Band of Mission Indians (Petitioner #84A) Proposed Finding

INTRODUCTION

The Office of the Assistant Secretary-Indian Affairs (AS-IA) within the Department of the
Interior (Department) issues this proposed finding (PF) in response to the petition the
Department received from the group known as the Juaneño Band of Mission Indians,
Acjachemen Nation (JBA) located in San Juan Capistrano (SJC), California. The petitioner
seeks Federal acknowledgment as an Indian tribe under Part 83 of Title 25 of the Code of
Federal Regulations (25 CFR Part 83), “Procedures for Establishing that an American Indian
Group Exists as an Indian Tribe.”

The evidence submitted by the JBA petitioner, and another petitioner and an interested party, and
evidence Department staff obtained through its verification research, demonstrates that the JBA
petitioner does not meet four of the seven mandatory criteria for Federal acknowledgment:
criteria 83.7(a), 83.7(b), 83.7(c), and 83.7(e). The petitioner meets criteria 83.7(d), 83.7(f), and
83.7(g). An explanation of the Department’s evaluation of each criterion is presented in full in
sections that follow this introduction. In accordance with the regulations set forth in 25 CFR
83.7, the failure to meet all seven criteria requires a determination that the petitioning group is
not an Indian tribe within the meaning of Federal law. Therefore, the Department proposes to
decline to acknowledge the JBA petitioner.

Regulatory Procedures

The acknowledgment regulations under 25 CFR Part 83 establish the procedures by which a non-
federally recognized group may seek Federal acknowledgment as an Indian tribe, establishing a
government-to-government relationship with the United States. To be entitled to such a political
relationship with the United States, the petitioner must submit evidence documenting that the
group meets the seven mandatory criteria set forth in section 83.7 of the regulations. Failure to
meet any one of the mandatory criteria will result in a determination that the group does not exist
as an Indian tribe within the meaning of Federal law. The Office of Federal Acknowledgment
(OFA) within the Office of the AS-IA has responsibility for Federal acknowledgment,
administering the regulations and analyzing petitions based on the evidence in the administrative
record (evidence).

The time periods for the evaluation of documented petitions are set forth in the acknowledgment
regulations in section 83.10. Publication of the notice of the PF in the Federal Register (FR)
initiates a 180-day comment period during which the petitioner, interested and informed parties
may submit arguments and evidence to support or rebut the evidence used in the PF. Such
comments should be submitted in writing to the Office of the Assistant Secretary-Indian Affairs,
1951 Constitution Avenue, N.W., Mail Stop 34B-SIB, Washington, D.C. 20240, Attention:
Office of Federal Acknowledgment. Interested and informed parties must provide copies of their
submissions to the petitioner.

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Juaneño Band of Mission Indians (Petitioner #84A) Proposed Finding

The regulations at 25 CFR 83.10(k), provide petitioners a minimum of 60 days to respond to any
comments on the PF submitted during the comment period. At the end of the response period for
the PF, OFA shall consult with the petitioner and interested parties to determine an equitable
time frame for consideration of written arguments and evidence that are submitted during the
comment and response periods. OFA shall notify the petitioner and interested parties of the date
such consideration begins.

After consideration, the AS-IA shall issue a final determination (FD) regarding the petitioner’s
status. The Department shall publish a notice of this FD in the FR.

After publication of the notice of the FD, the petitioner or any interested party may file a request
for reconsideration with the Interior Board of Indian Appeals (IBIA) under the procedures in
section 83.11 of the regulations. A request for reconsideration must be made within 90 days of
publication of the notice of the FD. Unless the petitioner or interested party files a request for
reconsideration pursuant to section 83.11, the FD will become effective 90 days from its date of
publication.

Administrative History

An initial group known as the Juaneño Band of Mission Indians (JBM) submitted a letter of
intent to petition to the AS-IA. The Department received the letter of intent on August 17, 1982.
Notice of the receipt of the letter of intent appeared in the FR on December 15, 1982 (47 FR
56184). Notice of the submission of the letter of intent also appeared on February 21, 1983, in
The Register, a newspaper located in Orange County, California. The Department designated
JBM as Petitioner #84. JBM submitted its first documentation that included a narrative entitled
“Petition for Federal Recognition of the Juaneño Band of Mission Indians in Compliance with
CFR Part 83,” as well as some documents outlined in the JBM petitioner’s narrative. The
Department received this material on February 2, 1988.

The Department conducted the initial technical assistance (TA) review of the petition, and sent
an obvious deficiency (OD) letter dated January 25, 1990, to the JBM.1 The JBM responded to
the first OD letter on September 24, 1993, when they submitted additional materials, and
requested that the Department place it on the “ready, waiting for active consideration list” (ready
list). The Department determined the petition was ready for consideration and placed the JBM
petitioner on the ready list on September 24, 1993.

An election occurred in 1993 that resulted in a dispute within JBM. Former JBM member Sonia
Johnston claimed that JBM had elected her as chairperson in the election held on August 27,
1994 (Johnston 12/29/1994). The group that Johnston headed, which included some former JBM
members and people not previously involved with JBM, submitted a letter of intent to petition on
March 8, 1996. The Department designated the group Petitioner #84B. This group named itself
“The Juaneño Band of Mission Indians” (JBB) (Johnston et al. 2/17/1996). Notice of the letter

1
The TA review letter noted: “While you have provided copies of some of the documents cited in the
petition narrative, it is extremely important that copies of all documentation used as supporting evidence be made
available” (Elbert 1/25/1990).

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Juaneño Band of Mission Indians (Petitioner #84A) Proposed Finding

of intent appeared in the FR on December 2, 1999 (64 FR 67585). The Department designated
what appeared to be the original group that David Belardes headed, the “Juaneño Band of
Mission Indians, Acjachemen Nation” (JBA), as Petitioner #84A. In 1995, the JBA submitted a
narrative entitled “Addendum to Obvious Deficiencies” (Addendum to the Obvious Deficiencies
2/19/1995).

The regulations require an analysis of a petitioner based on its current membership. The
Department removed Petitioner #84A from the ready list, pending revision of the group’s
membership list, because the petitioner stated its intent to revise substantially its membership roll
(Reckord 7/18/1995), making it not ready for evaluation. Following submission of the revised
membership list, JBA requested the Department to place it on the ready list, and the Department
determined that the group was ready for evaluation on February 12, 1996.

Another election occurred within JBA in April 1997, resulting in another dispute and the
removal of David Belardes as chairman, and the election of Jean Frietze (Belardes 4/21/1997).
Belardes subsequently disenrolled from JBA and formed his own group comprised of some
former JBA members. Belardes initially requested interested party status if Frietze were to form
a “new group,” but he eventually separated himself from JBA and then claimed to head the
“Juaneño Band of Mission Indians, Acjachemen Nation Petitioner 84A” (Belardes 9/22/1997).
This finding refers to the Belardes group as the “interested party” (JBMI-IP).

In 1998, 1999, and 2000, JBA submitted additional documents including ones related to the
disputed April 1997, election and subsequent events (Preliminary Inventory (as of 12/2000);
(Addendum to Obvious Deficiencies 9/23/1999). The JBA petitioner under the leadership of
Anthony Rivera submitted a new set of materials to OFA in April 2005, including a summary of
documents the petitioner claimed supported its petition, as well as a new membership roll
(Rivera et al. 4/12/2005). However, JBA did not submit copies of all documents referenced in
the summary. OFA sent JBA a letter requesting the submission of materials discussed and
described in the April 2005 submission (Fleming 8/5/2005).2

OFA also conducted an informal TA meeting with JBA on August 29, 2005, in Washington,
D.C., and requested additional documentation (Rivera 8/29/2005; Fleming 9/21/2005). The TA
meeting raised issues regarding genealogical claims including descent from the historical Indian
population of SJC Mission3 and evidence for criteria 83.7(b) and 83.7(c), including problems
with the use of an 1846 census (padrón) that was a list of non-Indian residents of San Juan
Capistrano (SJC), and the lack of governing documents and current council minutes. OFA also
responded to specific questions the petitioner posed on issues such as the use of BIA
“Certifications of Degree of Indian Blood” for evidence of descent.

2
This communication pointed out that the petitioner had not submitted copies of all documents listed in the
April 2005 submission, and specifically requested “a clean and legible copy of the SJC registers of baptisms,
marriages, and deaths for the years 1776-1899 listed in the April 2005 document…” (Fleming 8/5/2005).
3
The term “historical Indian population of SJC Mission” refers to Indians that lived at the mission between
1776 and 1834, at which time the Mexican government secularized the mission.

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Juaneño Band of Mission Indians (Petitioner #84A) Proposed Finding

In November 2005, JBA submitted new documentation. The submission included some
materials that OFA requested in the August 5, 2005, letter. The OFA anthropologist requested
additional documents prior to a site visit in March 2006.

The Department placed the JBA group that Anthony Rivera headed on active consideration as
Petitioner #84A on September 30, 2005. However, the Belardes group claimed itself as “the
real” Petitioner #84A. The Department assigned the Belardes group (JBMI-IP) “interested
party” status when JBA and JBB went on “active consideration” status on September 30, 2005
(Fleming 9/28/2005). This action was consistent with Belardes’ previous request for interested
party status for both JBA and JBB.

On September 20, 2005, OFA received a submission from JBMI-IP and cover letter that former
JBA leader David Belardes signed as “chairman.” The submission consisted of genealogical
charts and membership files with copies of birth and death certificates as well as entries from the
SJC Mission baptismal, marriage, and burial registers. Additionally, the files contained copies of
“Certifications of Degree of Indian Blood” that the Department (Southern California Agency of
the Bureau of Indian Affairs) issued to some individuals who were members or relatives of
members of JBMI-IP. This PF includes a review and analysis of all the materials before the
Department at this time, including those materials that the #84A and #84B petitioners, and the
JBMI-IP group submitted, as well as materials that OFA researchers collected during the
verification and evaluation process.

The Department waived the priority provisions of the regulations at 25 CFR § 83.10(d) in order
to consider the petition of Petitioner #84B at the same time as the petition of Petitioner #84A,
citing that “much of the historical documentation and genealogical sources of the two petitioners
overlap” and finding “this waiver to be in the best interest of the Indians” (Fleming 9/28/2005).
Both petitioners went on “active consideration” on September 30, 2005.

On December 7, 2005, OFA received a second submission from JBMI-IP that contained copies
of materials from the Clarence Lobo collection, letters, newspaper articles, academic articles, and
records from the Mission Indian Federation (MIF), records of newsletters, minutes, and
photographs among other sources. JBMI-IP also submitted copies of narratives responsive to the
mandatory criteria and linked and described the submitted documents in the narrative. Since the
claims and evidence of the various Juaneño groups overlap, the analysis and evaluation under the
criteria in the PFs also overlap.

The Department will consider any additional material that it received after the submission
deadline of November 29, 2005, for the FD, pursuant to a directive the Department published on
March 31, 2005 (70 FR 16515).

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Juaneño Band of Mission Indians (Petitioner #84A) Proposed Finding

HISTORICAL OVERVIEW

The petitioner claims descent from the historical Indian tribe of SJC Mission, and from the
Acjachemen or “Juaneño” historical Indian tribe.4

This PF treats the Indian population at the SJC Mission in 1834 as the “historical Indian tribe.”
The regulations provide for acknowledgment of historical Indian “tribes or groups that have
historically combined” (§ 83.6(f)). Members of the Order of Friars Minor (Franciscans)
established the SJC Mission in 1776, very soon after the Spanish initiated first sustained contact
in the area. The evidence in the record establishes by a reasonable likelihood that as a result of
Spanish policy, the Indian population of the Mission became an entity consisting of Indian tribes
or groups that had combined. Socially connected and culturally similar Indian populations from
politically allied villages from a small local geographic area moved to the SJC Mission. The
current record provides some evidence between 1776 and 1834 that pre-existing social and
political relationships at the villages continued within the Mission population. Spanish policy at
the Mission created a political structure for its Indian population which made the combined
groups a single political entity. This Indian tribal entity existed at the SJC Mission when the
Mexican government ordered the secularization of the Mission in 1834. Therefore, the petitioner
may meet the acknowledgment criteria by demonstrating that it is a continuation of the Indian
tribes that historically combined at the Mission by 1834.5

The Department’s analysis of the evidence, as well as additional research by OFA, identified 13
confirmed Indian individuals from the historical Indian tribe of the SJC Mission before 1834 and
2 SJC Indians born several years after the Mexican government secularized the Mission in 1834,
all of whom the petitioners and the interested party claim as ancestors and from some of whom
the petitioners’ members demonstrate descent. They are: Felis (b.1828-d.?), Juana Bautista
(b.abt.1835-d.1876), Leona (b.1813-d.?), Primitiva (b.1821-d.1862), Ynez (b.abt.1840-d.1873)
(spouse of Antonio Maria [Yorba]), Geronima [Abudguem] (b.abt.1803-d.?), Antonio Maria
[Yorba] (b.1835-d.abt.1915), Rufina Maria Allam (b.abt.1761-d.aft.1800), Peregrino Ayoubenet
(b.abt.1786-d.aft.1832), Magdalena Castengura (b.1808-d.1876), Maria Bernarda Chigila
(b.abt.1732?-d.aft.1790), Jose de Gracia Cruz (b.1845-d.aft.1910), Claudio Erehaquela
(b.abt.1767-d.?), Facunda Pabujaquim (b.abt.1753-d.1808), Odorico Jose Tungo (b.abt.1747-
d.1801).6

4
The JBB and JBA petitioners both currently use the spelling “Juaneño.” Therefore, this PF uses the
“Juaneño” spelling, including within quotations.
5
This PF refers to the “tribe” as the “historical Indian tribe of SJC Mission.”
6
Accent marks over proper Spanish names were used inconsistently in the various historical texts consulted
for this finding. This PF adopts a consistent style by not using accent marks over personal names. An exception is
that this PF uses a tilde (“ñ”) in the surname “Cañedo.” This PF uses accent marks with the proper names of
Spanish or Mexican institutions and uses tildes in the tribal designations “Diegueño,” “Cupeño,” and “Luiseño.” In
this PF, Spanish words are italicized, as are Native American words such as “coronne.”

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Juaneño Band of Mission Indians (Petitioner #84A) Proposed Finding

Many of the two petitioners’ current members who do descend from the historical Indian tribe of
SJC Mission, descend from six Indian women who lived at SJC Mission prior to the
secularization of the Mission in 1834 and who married or were in unions with non-Indian men
that produced children: Maria Bernarda Chigila, Maria Rufina Allam, Magdalena Castengura,
Primitiva, Maria Clara (the granddaughter of Odorico Jose Tungo), and Maria Materna (the
daughter of Peregrino Ayoubenet).

The Department’s analysis of the petitioners’ and the interested party’s current membership
demonstrates that only 613 of 1,640 current JBA members (37 percent), 163 of 908 current JBB
members (18 percent), and 87 of 266 current JBMI-IP members (33 percent) claim descent from
at least one of these 15 historical Indians from SJC Mission. Of this total only 37 JBA members
(2 percent), 36 of JBB members (4 percent), and 5 of JBMI-IP’s members (2 percent) have
provided documentation to actually establish a generation-to-generation link to a historical
Indian ancestor from SJC Mission.

The evidence does not support JBA and JBB’s assertions that they continue to exist as the
claimed historical tribe or a finding that either group evolved from the historical Indian tribe of
SJC Mission. The Department’s analysis of the evidence under criterion 83.7(e) below shows
that a majority of the JBA petitioner’s current members descend from Spanish or Mexican
settlers from San Diego Presidio or Los Angeles who began to move to SJC in the 1830’s and
1840’s following the secularization of the Mission in 1834.

Analysis of demographic patterns at SJC Mission shows chronically high mortality rates among
the Indians living at the Mission. Following the secularization of the Mission beginning in 1834,
many of the surviving Indians migrated away from SJC, and about 100 individuals remained in
the early 1840’s, including some of the petitioner’s ancestors. At the same time, the evidence
demonstrates that some of the JBA petitioner’s non-Indian ancestors such as the Yorba family
who lived in the SJC area in the 1830’s and 1840’s received land grants from the Mexican
government. In the 1830’s and 1840’s, the Mexican governors of California distributed land
grants to non-Indians, under the authority of a colonization law legislated in 1822 and reaffirmed
in 1824. The lands granted included tracts from SJC Mission, granted to individuals who are
among the JBA petitioner’s claimed ancestors who were not Indian. Some Mexican settlers
moved to SJC in 1841 as recipients of house lots in the town, including Blas Aguilar who was
born at San Diego Presidio and Tomas Gutierrez who was from Los Angeles.

The evidence demonstrates that during the course of the 19th century the historical Indian
population of SJC Mission (but not Indian descendants from mixed unions with Mexican
settlers) continued to decline. A smallpox epidemic in 1862-1863 killed many of these
remaining Indians. Moreover, the evidence suggests that the lower economic status of these
remaining Indians contributed to higher death rates, particularly among infants and young
children. At the same time, the evidence suggests that Indian women in relationships with non-
Indians had better health, and their children had higher survival rates.

The economy of the SJC region was based on agriculture, and the evidence demonstrates that the
remaining Indian population (not descended from mixed unions) worked primarily as laborers on
lands non-Indians controlled. SJC Mission Indian descendant Jose de Gracia Cruz (aka “Acu”),

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Juaneño Band of Mission Indians (Petitioner #84A) Proposed Finding

worked as a labor recruiter for landowners in the SJC area, and several Federal censuses,
particularly the 1860 census, document Indian laborers who lived and worked on properties
owned by non-Indians.

During the period 1850 to 1920 the Indian descendants of mixed unions and a few descendants
of Indian-Indian unions lived among the general population of SJC, but there is insufficient
evidence to show that they formed a distinct community separate from the non-Indians living
there. There is little evidence in the available record to show the exercise of formal or informal
political authority and social interaction among the JBA and JBB petitioners’ ancestors or of the
existence of any type of organization until the formation of the Mission Indian Federation (MIF)
in the 1920’s. Some of the JBA and JBB petitioners’ ancestors moved from SJC to neighboring
communities such as Santa Ana in search of better or more stable employment.

The JBA petitioner claims that some organized groups during the early 20th century are
antecedent to it. The first was the MIF SJC chapter. Organized in 1920, the MIF consisted
primarily of Indians living on the federally maintained reservations in San Diego County, south
of SJC. The SJC chapter was the only MIF chapter not located on a reservation, and the limited
evidence submitted suggests that the SJC chapter primarily advocated claims issues, rather than
provided a form of self-governance for members as the reservation tribes did for their members.
There is evidence in the available record that indicates that the SJC chapter enrolled people
living in Orange County, California who claimed descent from other California Indian
populations, as well as those claiming descent from the historical Indian tribe of SJC Mission.
The JBA petitioner has not explained how the pan-Indian MIF and the SJC MIF chapter can be
an antecedent group, and the evidence does not show it is.

The next period for which there is evidence of activity is during the 1950’s and 1960’s, when
Clarence Lobo claimed leadership of a SJC group. However, the evidence available in the
record indicates that Lobo’s activities in SJC were limited to claims activities, rather than
evidence of internal political processes or decision making by a group. Lobo also participated in
pan-Indian groups that were not antecedent to the petitioner. Evidence regarding activities of
these pan-Indian groups does not substantiate social or political activities for a group at SJC
antecedent to the petitioner.

The petitioner identified several organizations during the 1950’s and 1960’s in which Clarence
Lobo is named in a leadership role, including the MIF, the “Capistrano-Santa Ana band,” and the
pan-Indian “League of California Indians” (LCI). Documents included in the record also
indicate that many of the current petitioner’s ancestors and living members participated in
meetings that these organizations held. However, attendance lists and other documents included
in the petition also indicate that these were pan-Indian organizations that had members claiming
descent from other California Indian populations. The petitioner has not provided evidence
regarding activities of a group with members descending from the historical Indian tribe of SJC
Mission separate from these pan-Indian organizations. The petitioner also did not demonstrate
informal forms of political and social interaction.

Two new organizations that included members claiming descent from the historical Indian tribe
of SJC Mission emerged in the 1970’s. The first was the pan-Indian “Capistrano Indian

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Juaneño Band of Mission Indians (Petitioner #84A) Proposed Finding

Council” (CIC) organized in 1975. The second was the “Juaneño Band of Mission Indians”
(JBM), organized after 1978 under the leadership of Raymond Belardes. The JBM petitioned for
Federal acknowledgment, submitting a letter of intent in 1982. David Belardes, who had headed
the CIC, replaced his cousin Raymond Belardes as the leader of the JBM in 1989. However,
there is little evidence available in the record of social interactions within the CIC or JBM, or of
formal or informal political leadership and activities in relation to the petitioner, beyond the goal
of achieving Federal acknowledgment.

HISTORICAL BACKGROUND

The Spanish initiated the colonization of California in 1769 with the establishment of San Diego
Presidio and San Diego Mission, located about 60 miles south of SJC. The Franciscans, the
Order of Friars Minor (O.F.M.) of the Catholic Church, first established SJC Mission in 1775 at
a site in modern Mission Viejo, but temporarily abandoned the Mission as a consequence of an
Indian attack on the San Diego Mission. The Franciscans re-established SJC Mission on
November 1, 1776, and relocated the Mission to its current site on October 4, 1778.7 Spaniards
established first sustained contact with the Indians there at this time.

The Franciscans administered SJC Mission between 1776 and 1834, at which point the Mexican
government (Mexico obtained its independence from Spain in 1821) decreed the secularization
of missions on its northern frontier (Baja California and Alta California), including SJC Mission.
Secularization, at least in theory, entailed the transfer of jurisdiction over the ex-missions to
diocesan priests under the authority of a bishop, and the distribution of mission property and
lands to the Indians at SJC and the other missions. Spanish law defined the Indians living at SJC
Mission and the other California missions as “minors” and “wards of the Crown.” Secularization
did not legally emancipate the Indians living at SJC Mission and the other missions from their
status as wards of the government. The Spanish and after 1821 the Mexican government wanted
to create stable and politically autonomous Indian settlements known as pueblos de indios
(Jackson and Castillo 1995, 87-106). This intended result of secularization did not occur at SJC
Mission. In the 1830’s and 1840’s, as is discussed below in more detail, non-Indian settlers from
San Diego and Los Angeles moved to SJC, and acquired former Mission lands and house lots in
the emerging town. Although an Indian population remained, the new settlers largely displaced
the SJC Mission Indian population, acquiring lands that otherwise would have been distributed
among the surviving Indians from the Mission pursuant to the 1833 secularization law.

In 1846, the United States and Mexico went to war, and United States (U.S.) army and naval
forces occupied California in 1846 and 1847. Under the terms of the Treaty of Guadalupe
Hidalgo (1848) that settled the war, the U.S. acquired California from Mexico. In the same year
the discovery of gold in the foothills of the Sierra Nevada Mountains initiated significant
changes in California society, and some 100,000 people came to the territory over the next two

7
A detailed 1783 report outlined the early history of SJC Mission. See Pablo de Mugartegui, O.F.M. and
Vicente Fuster, O.F.M., SJC Mission, October 26, 1783, “Ynforme de la Misión de S. Juan Capistrano,” Archivo
General de la Nación, México, D.F.

8
Juaneño Band of Mission Indians (Petitioner #84A) Proposed Finding

years (Pitt 1966, 48-53). In 1850, California became a state. SJC initially formed a part of Los
Angeles County, but after 1889 was in Orange County when the State legislature created the new
county (Hallan-Gibson 2001, 64). The modern town of SJC is located between Los Angeles and
San Diego in what is now southern Orange County, about 49 miles south of Los Angeles.

The Historical Indian Tribe of SJC Mission

Early Spanish accounts and the writings from the 1820’s of SJC missionary Geronimo Boscana,
O.F.M., stationed at the SJC Mission from 1814 to 1826, provide details regarding the political
and social organization of the Indians living in the region where the Franciscans established SJC
Mission (Boscana 1934 and in Harrington 1978). Ethnographer John P. Harrington’s research
notes, prepared in the 1930’s and 1940’s which drew on his own field research as well as
research in preparation for the annotated 1934 publication of Boscana’s 1820’s account of the
Indians of SJC Mission, provide additional information. These and other sources provide some
details regarding the different residents the Franciscans brought to live at SJC Mission and the
culturally, socially, and linguistically related residents resettled to neighboring San Luis Rey
Mission which the Franciscans established in 1798. Scholars now collectively identify the
residents of the politically autonomous villages in the region the Spaniards encountered in 1769
by the terms “Juaneño” and “Luiseño.”

Ethnographers/anthropologists coined these terms in the early 20th century and derived the terms
from the names of the two missions. The evidence based on ethnographic research in the early
20th century among several Indians still living at SJC suggests that these residents spoke a
dialect of Cupan Takic, a language of Uto-Aztecan stock related to the languages spoken by their
neighbors including the Cahuilla and Cupeño, and the residents brought to live at San Gabriel
Mission generally known today as the “Gabrielinos” (Bean and Shipek 1978).

Prior to being drawn into SJC Mission after 1776, the Indian populations lived in autonomous
and largely sedentary villages located in different ecological zones, and derived from several
social-cultural groups. Each village was a patrilineal clan-based entity with its own leadership.
Villages “owned” a well-defined territory within which village residents collected plant foods
and hunted (Bean and Shipek 1978, 551, 555). There was also what Boscana described as a
“general council” or puplem that advised the no’t, the village “capitan” or “chief” (Boscana
1978, 41). Boscana also noted that the titles assigned to individuals from important families
were corrone, nu, eyaque, and tepi (Boscana 1934, 58). The Spanish identified the Indian
population using the term indio (indias, indios).

The structure of the subsistence economy is important to understanding why many village
residents abandoned their traditional way of life and entered the missions. The Spaniards
introduced domesticated livestock including cattle, sheep, and horses that multiplied and
displaced large game such as deer. Moreover, growing numbers of cattle and sheep consumed
acorns and seed-producing grasses that constituted a large part of the diet of both inland and
coastal villages. Sheep, in particular, devastated grasses, since they ate to the roots, killing the
plant. Modern anthropologists and historians have developed a scenario to account for the effect
of contact for California Indians. Village by village, Indians turned to the missions as newly
introduced livestock degraded their territory and disrupted subsistence patterns. Starting with the

9
Juaneño Band of Mission Indians (Petitioner #84A) Proposed Finding

villages closest to the missions and the ranches where the Franciscans placed livestock,
domesticated animals moved outwards (Hackel 2005). This is not to say that the proliferation of
livestock and degradation of traditional food sources were the only reasons that village residents
elected life in the missions, but as the number of Indians entering the missions increased, life
outside of the missions became very difficult as social and political networks broke down and
regional trade among villages probably collapsed (Bean and Shipek 1978, 552), spurred by rising
death rates caused by pathogens that the newcomers introduced.

Some evidence pertaining to SJC Mission indicates that the Indians in that region experienced
some of the changes described in general by Shipek and Bean, Hackel, and others. The number
of livestock SJC Mission owned rapidly increased: in 1779, it was 190 head of cattle and 200
sheep; and this grew to 7,256 cattle and 13,748 sheep 19 years later in 1798; and 12,000 cattle
and 13,000 sheep in 1821.8 The Franciscans relocated the Indian populations of a number of
villages to SJC Mission. Boscana described the village closest to the second SJC Mission site
occupied in 1778. Boscana stated that it was:

a place called Acagchemen distant from where the mission now stands only about
sixty yards. From this time, the new [Spanish] colony assumed the name
corresponding to the place. (Boscana 1978, 84)

The 1934 version of Boscana’s account contains the following description of the origins of the
Indian population brought to SJC Mission not found in the 1978 edition:

These are the 15 rancherias or towns which were founded by the first settlers of
this Canyada of San Juan Capistrano and its environs.9 It is to be reflected that
they must have been settled not all at a single time, but little by little, some later
than others, according as was found more convenient and to the purpose. It also
should be noted that since these Indians never lived fixed in a single place, but
moved from time to time from one place to another depending on the seeds, there
were always some unoccupied rancherias. (Boscana 1934, 62)

8
Figures for 1779 and 1798 come from two documents from the Archivo General de la Nación, located in
Mexico City: No Author, No Place [Mexico City?], “Extracto del Estado que tenian las Misiones de Monterrey
q[u]e estan a cargo de este Ap[ostoli]co Colegio de San Fernando a fines del año 1779;” and Vicente Fuster, O.F.M.
and Juan Norberto de Santiago, O.F.M., SJC Mission, December 31, 1798, “Informe del Esta de esta Misión del S.
Juan Capistrano, en el dia ultimo de Diciem[br]e de 1798.” The figure for 1821 is from José Señan, No Place [San
Buenaventura?], No Date [December 31, 1821?], “Estado de las Misiones de la Alta California sacado de los
Ynformes de sus Misioneros en fin de Dici[em]bre de 1821,” the Bancroft Library, University of California,
Berkeley.
9
Boscana identified the 15 villages in the following order: Putuidem, Atoum-pumcaxque, Ulbe, Tebone,
Eñe, Panga, Souche, Tobe, Tumume, Tepipche, Ecjeime, Taje, Uut, Alume, and Uxme (Boscana1934, 60-62. Later
scholars identify others, (as many as 24) but suggest that it would be difficult to determine any others. The
Franciscan missionaries recorded village names in the mission registers, but often with variant spellings. For
example, the Franciscans recorded Pange not only by its Spanish name San Mateo, but also as Pangegna, Pangigua,
and Pangivit. Some Franciscans failed to record village names, particularly in the case of baptisms following the
initial phase of congregation. Other villages that Franciscans identified with SJC Mission passed to the jurisdiction
of San Luis Rey Mission established in 1798.

10
Juaneño Band of Mission Indians (Petitioner #84A) Proposed Finding

The Spanish created a series of special terms throughout the Americas to categorize different
groups of peoples in an effort to establish an ordered colonial social and political structure. One
example of this system of classification was the sistema de castas (caste system), a legal matrix
the Spaniards created. Native peoples, including the historical Indian tribe of SJC Mission,
regardless of tribe, village, or band, were classified under the term indio within the legal and
political jurisdiction of the republica de indios (Lockhart and Schwartz 1983). However, the
classification of diverse groups under a single category did not eliminate the social and cultural
distinctions among Indian groups. On the frontiers, the Spanish encountered diverse Indian
groups living in complex social and political structures that included small bands, clan-based
villages called rancherias, or tribal villages and entities based on sedentary agriculture.

Spanish and Mexican-era records such as censuses and registers of baptisms, marriages, and
burials identified the population of SJC Mission in two ways: as indios or residents of a
particular village. The Franciscans identified some individuals as capitanes in addition to the
high status terms corrone, nu, eyaque, and tepi (the last four terms derive from the local Indian
language). Little is really known about these titles, how one came to have one, or the role played
by these individuals. The Franciscan missionaries most commonly used the generic term indio
to classify people in annual reports and the registers of baptisms, marriages, and burials. The
Franciscans also recorded the village of origin of most but not all Indians recorded in mission
registers (SJC Baptisms). The Franciscans also used the term neófito (neophyte) for Indians
living at the mission, and gentile (gentile) for non-Christian Indians not living at the mission.
However, the evidence in the record does not show the creation of separate political jurisdictions
at SJC Mission based on the village of origin, since the Franciscans introduced a different
political system to SJC Mission and the other California missions (Hackel 1997).

Mission Life and Social-Political Organization

Spanish royal officials attempted to implement municipal governments in the California

missions, but did not use the new government system to perpetuate the influence and authority of
traditional village leaders (Hackel 1997; Hackel 2005). The names of some alcaldes and
regidores (Indian municipal officials; some records also list an Indian official known as a
capitan) appear in the SJC Mission registers of baptisms and marriages as godparents or
witnesses. In addition, some of the records show eyacques and nus and the husbands and close
male relatives of coronnes and tepis acting in these capacities.

Spanish officials in California forced the Franciscans in the late 1780’s to institute annual
elections for alcaldes and regidores who governed the Indians living at the mission, but who
generally established little if any independence from the Franciscan missionaries. The
Franciscans often manipulated the elections to ensure the selection of Indians they considered to
be pliant and cooperative, and used the Indian officials to help maintain discipline and organize
labor in the missions. In practice the Franciscans continued to run the missions, although
scholarly studies show that some traditional Indian leaders filled positions in the governments at
other California missions such as San Carlos which was the subject of one study, and continued
to exercise their authority as it existed before the arrival of the Spanish (Hackel 1997).

11
Juaneño Band of Mission Indians (Petitioner #84A) Proposed Finding

Some evidence demonstrates the persistence of authority or influence by traditional Indian

leaders at SJC Mission, and SJC Mission records contain the names of several Indian municipal
officials at the Mission (see below in 83.7(b) and 83.7(c)). Additional documentary evidence not
currently in the available record may provide more information regarding formal and informal
Indian leaders at SJC Mission prior to the secularization of the Mission in 1834.

In the California mission system in general and at SJC Mission in particular, the Franciscans
attempted to transform the social organization, religion, and world view of the California Indians
to match those of the Spaniards. The Franciscans directed the construction with adobe bricks of
permanent European-style housing at the mission and the majority of the Indians lived at the
mission in this housing (Webb 1952). The mission program disrupted Indian social and political
relations, and created health and sanitation problems that caused the rapid decline of the Indian
population at SJC Mission and the other missions.

The Franciscans brought the local Indians to live at the missions and trained them in agriculture
and ranching to provide for the subsistence needs of the residents of the missions, and, to the
extent possible, produce surpluses that might be sold in local or regional markets to contribute to
economic development and the costs of maintaining the missions. The Franciscans in California
also supplied food and other goods to the military garrisons in California, which required
additional labor to produce surpluses (Cook 1976). Evidence shows that the Franciscans
stationed at SJC Mission directed the development of agriculture and ranching, and the
construction of an extensive building complex at the Mission that included housing for the Indian
population (Engelhardt 1922).

The Department’s analysis of data from the SJC Mission baptismal and burial registers (1776-
1834) demonstrates that the Indian population living at the Mission declined significantly
between 1776 and 1834. In these 58 years, the Franciscans stationed at SJC Mission baptized
2,152 children born at the Mission, or an average of 37 per year. The number of burials in the
same years totaled 3,270, or an average of 56 per year. Death rates were consistently higher than
birth rates at SJC Mission, life expectancy at birth was low and averaged 12.3,10 and the
Franciscans expanded the population of the Mission through the recruitment of Indians from
outside of the Mission. The Franciscans baptized 2,158 “gentiles” (non-Christians), both adults
and children (SJC Baptismal and Burial registers). In 1834, the reported Indian population of
SJC was 861,11 or 20 percent of all Indians baptized between 1776 and 1834. There are 179

10
Mean life expectancy at birth at SJC Mission from 1776 to 1834 ranged from a low of 7.9 years to a high
of 17.1 years. The congregation or resettlement of large numbers of Indians in a compact village with rudimentary
sanitation caused high mortality, particularly among young children. Neighboring San Gabriel Mission with larger
populations than SJC Mission evidenced mean life expectancy at birth between 1779 and 1833 of 6.4 years. In
contrast, mean life expectancy at San Luis Rey Mission which had a dispersed pattern of settlement with large
numbers of Indians living away from the mission averaged life expectancy from birth of 19.1 years from 1813 to
1832 (Jackson 1994, 83-89).
11
The original annual reports for SJC Mission for the years 1799 to 1834 have disappeared or can not be
located at the Santa Barbara Mission Archive-Library, a research facility that contains documents the missionaries
stationed at each mission sent to the Franciscan head of the California missions. However, Hubert H. Bancroft’s
research team prepared population tables for the California missions and other Spanish settlements from reports
contained in an archive housed in San Francisco that burned in the fire that followed the 1906 earthquake. These

12
Juaneño Band of Mission Indians (Petitioner #84A) Proposed Finding

Indians identified in the baptismal registers, but not accounted for in 1834, who most likely
escaped from the Mission, had been emancipated from the Franciscans’ control in the 1820’s
(see below), or had been baptized at the Mission but worked on the private ranches being created
in the region.12

The Franciscans continued to baptize “gentiles” up until 1834 when the Mexican government
secularized SJC Mission, and in some years baptized large numbers.13 In 1805, the Franciscans
baptized 265 “gentiles,” and another 201 in 1812 (SJC Baptisms). The turnover in population at
SJC Mission perhaps contributed to the persistence at the Mission of pre-contact social
relationships and the political influence of high status families because of the continuous influx
of “gentiles” who brought pre-mission beliefs and practices into the Mission. At any given point
in time between 1776 and 1834, the Indian population of SJC Mission consisted of varying
numbers of children born there, “gentiles” baptized at different ages who had spent time in the
Mission, as well as “gentiles” only recently settled at the Mission. Moreover, the chronically
high infant mortality rates reduced the number of young children, whom the Franciscans
generally believed to be more easily inculcated with the new social, cultural, and religious norms
they hoped to impose on the baptized Indians.

The Post-Secularization Decline and Dispersion of the SJC Mission Indian Population

In 1821, Mexico achieved independence from Spain. Several decades of political turmoil
followed as factions vied for control over the government and implemented different policies
based on competing ideological agendas. Early 19th century liberal ideas influenced politicians
who envisioned a radical transformation of Mexican society, particularly a greatly reduced role
for the Catholic Church. The “liberal” agenda reflected strong anti-clericalism and the goal of
achieving greater integration of the Indian population into social and political life of Mexico.
Liberals targeted frontier missions for closure because they viewed them as an overly
paternalistic, anachronistic colonial institution that prevented or delayed the integration of
Indians. Although two Mexican government orders expelled Spaniards from Mexico in the late
1820’s, they exempted many Spanish-born missionaries, including those on the California

tables are preserved at the Bancroft Library, University of California, Berkeley, in a collection entitled “Mission
Statistics.”
12
The Huntington Library Early California Population Project (ECPP) database contains detailed
information from the sacramental registers of the California missions as well as Santa Barbara Presidio and the Our
Lady of the Angels Los Angeles Plaza Church [Los Angeles Parish]. This database is available on the internet
through the Huntington Library web site (www.huntington.org). The database conveniently summarizes more than
100,000 register entries, and is formatted to enable some data searching and primarily serves to track individuals
mentioned in the mission sacramental registers. This database should be used as a means to find the original records
verification in the original registers.
13
OFA’s analysis of the evidence suggests that the population the Franciscans recorded at SJC Mission did
not include large numbers of unbaptized “gentiles.” In 1805, for example, the Franciscans baptized 265 “gentiles”
of all ages. Between 1776 and 1804, the Franciscans baptized 2,291 Indians, both “gentiles” and new-born children,
and buried 1,211 Indians. The net difference between baptisms and burials was 1,080, and the population reported
at the end of 1804 totaled 1,024. The difference between baptisms and burials recorded through the end of 1804 and
the population the Franciscans reported is 56, considerably less than the number of “gentiles” the Franciscans
baptized in the following year.

13
Juaneño Band of Mission Indians (Petitioner #84A) Proposed Finding

frontier, who were considered essential personnel. The missionaries’ pro-Spanish views and
political conservatism caused friction with the civil officials whom the Mexican government
appointed to California (Jackson and Castillo 1995, 89-90).14

In the second half of the 1820’s, the Mexican government experimented with the emancipation
of a limited number of neophytes from selected missions. Emancipated Indians were no longer
subject to mission authority. The first emancipation decree of July 25, 1826, affected a small
number of more assimilated Indians living at missions in the presidio districts of San Diego,
Santa Barbara, and Monterey, including SJC Mission (Jackson and Castillo 1995, 90-93; Haas
2003).

The architects of the emancipation program envisioned that the emancipated Indians would
continue to live in the missions. However, many emancipated Indians left and settled in the
growing towns such as Los Angeles, where they joined non-gentile Indians who were also
attracted to the towns that provided work opportunities. The Indian population of Los Angeles
increased from 33 in 1825 to 311 in 1828. In 1833, Governor Figueroa extended the
emancipation to a larger number of Indians in the southern missions (Jackson and Castillo 1995,
90-93, Haas 2003; Ivey 2003). The out-migration rapidly accelerated in the decade following the
secularization of the missions in 1834.15

In 1833, California territorial Governor Figueroa chose SJC Mission to implement an experiment
to create a politically autonomous pueblo de indios (Engelhardt 1922, 112-115). The
secularization of the Mission the following year and the appointment of a civil administrator
disrupted the development of the pueblo de indios. Approximately 100 Indians lived at ex-
Mission SJC (Engelhardt 1922, 112-117). In 1839, the Mexican territorial government
appointed William Hartnell, an Englishman living in the Salinas Valley near Monterey, to
inspect and report on conditions on the ex-missions, and to receive complaints from the Indians
still living on the ex-missions. Hartnell counted 76 Indians at SJC Mission. Several Indians
complained (Hartnell only named Jose Fermin/Jose Delfin) that the civil administrator put the
Indians to work for his own benefit. They also complained about the alienation of Mission land
and assets which ended up in the hands of politically and socially connected non-Indian
Spanish/Mexican settlers (Hartnell 1839).

14
Narciso Duran, O.F.M., stationed at San José Mission and the father-president of the California missions,
openly criticized the newly created Mexican government and its policies, and particularly policies regarding the
missions. In 1833, Mexican-born Franciscans from an apostolic college in Zacatecas took charge over the missions
in southern California, including SJC.
15
The available evidence in the record does not permit a calculation of the number of Indians who left SJC
Mission or indicate where they went although there is evidence that some went to Los Angeles. Agustin Janssens,
the civil administrator of SJC Mission around 1840, reported sending two alcaldes to Los Angeles to return Indians
to the Mission. However, Janssens did not indicate if the alcaldes succeeded in returning Indians to SJC (Janssens
1953, 106). An 1844 census for Los Angeles enumerated the number of Indians living in the town and working on
surrounding ranches. The census listed 24 Indians from San Juan Capistrano living in the town, and another 111
working on ranches (Phillips 9/5/2007). The original 1844 Los Angeles census and other related documents are
found in the Los Angeles City Clerk’s Office. The petitioner did not provide analysis and copies of the 1844 census
and other related censuses such as an 1848 enumeration. Also see Gonzalez 2005.

14
Juaneño Band of Mission Indians (Petitioner #84A) Proposed Finding

In 1841, the Mexican government abandoned the pueblo de indios experiment at SJC and
granted ex-mission lands to Indian and non-Indian heads of household. Four “free” or
emancipated neophytes received house lots in SJC in 1841. They were Zeferino, Maria de Jesus,
Rosario de Jesus, and Magdalena [Castengura] who is the only one of the four known to have
descendants in the JBA petitioner. Many of the Indians mentioned settled at Mission Viejo, the
first site of SJC Mission, which Mexican officials later granted in the mid-1840’s to the non-
Indian Juan (John) Forster as Rancho La Paz (Engelhardt 1922, 140-146).16 The evidence also
demonstrates that non-Indian settlers originally from San Diego Presidio and Los Angeles
received the bulk of the house lots distributed in 1841.

The evidence suggests a high rate of out-migration or dispersion of the Indian population of SJC
Mission after 1834. An estimated 80 to 90 percent of the Indians living at SJC Mission in 1834
had left by 1842, as the table below demonstrates.17 Some of the Indians who left the Mission
went to work on the growing number of ranchos in the region, moved to Los Angeles, or went
elsewhere. The dispersion of the Indian population from SJC Mission also made it easier for
non-Indians to claim lands and settle there. The secularization of SJC and the other missions
coupled with the granting of private ranchos to non-Indians set in motion social and economic
change in Mexican California in general and SJC in particular. The non-Indian recipients of land
grants, and not the surviving California Indian populations, benefited the most from the
distribution of the assets from the mission estates, including land and livestock. Few California
Indians received much at all. The granting of former mission lands to non-Indians also
contributed to the dispersion of much of the Indian population of the ex-mission SJC, since the
ranch owners now controlled lands previously used by SJC Mission Indians who now had to find
a way to support themselves.

In the period from 1834 to 1846, the Mexican territorial governors of California made hundreds
of grants of land that embraced thousands of acres throughout California, including grants from
the estates of the ex-missions and particularly of developed mission ranchos (Beck and Haas
1974). These governors made thirteen grants from the lands of SJC Mission to non-Indian
settlers such as several children of Antonio Jose Francisco Yorba (b.1746-d.1825), a soldier born
in Spain and stationed at San Diego Presidio, who are among the JBA petitioner’s ancestors who
were not Indian.

16
The JBB claims that “some Juaneño participated in the establishment of pueblos called Las Flores –
currently located on the vast Camp Pendleton Marine Corp Base, South of SJC” (JBB Narrative Extracts 12/1//2005,
11). The JBB presents no evidence to support this claim.
17
OFA staff estimated the out-migration by calculating the net difference between Indian births and deaths
reported at the ex-Mission between 1834 and 1842, and used the figure to estimate what the population of the ex-
Mission would have been, if hundreds of Indians had not left. OFA staff compared this estimate to the actual Indian
population reported in 1842 (see Table 1).

15
Juaneño Band of Mission Indians (Petitioner #84A) Proposed Finding

Table 1: Post-Secularization Baptisms/Births and Deaths at SJC Mission, 1834-1842

Baptisms/births minus Reported Mission Projected
Year Births Deaths deaths on the year Indian Population Population18
1834 27 39 -11 861
1835 24 33 -8 853
1836 19 25 -4 849
1837 21 26 -4 845
1838 20 21 -1 844
1839 7 13 -6 76 838
1840 7 14 -5 833
1841 7 21 -11 822
1842 7 N/A N/A 100
Source: SJC Baptisms; SJC Burials; “Mission Statistics,” the Bancroft Library, University of California,
Berkeley.

Decline of the SJC Indian Population

The 1852 California State census enumerated 4,193 Indians living in Los Angeles County
(including modern Orange County) and 2,273 Indians in San Diego County, which then extended
eastward to the Colorado River and the border with Arizona which formed a part of New Mexico
Territory in 1852. The information regarding the Indians living in the two counties differed
significantly. The enumerator in San Diego County identified the Indian officials (capitanes,
alcaldes) of several Indian settlements in the jurisdiction, including the officials of San Luis Rey,
Pala, and Pauma. In contrast, the enumerator in Los Angeles County did not record similarly
organized Indian settlements with capitanes or alcaldes, or evidence of Indian leaders at SJC.
Rather, the enumerator listed individual Indians, and from the transcriptions in the record which
OFA analyzed it is not clear if the large number of Indians listed together on the census lived
together in exclusive neighborhoods, or if the enumerator listed all Indians together after he
listed the non-Indian population. These transcriptions show that many of the Indians in the SJC
area lived in the households of their employers, but a significant number lived in households next
to each other (Transcribed 1852 California State Census).

In the early 1850’s, Indian agents negotiated with politically and socially organized Indian
settlements in San Diego County such as Pala and San Luis Rey, but the record does not show
that Indian agent O.M. Wozencraft negotiated with any such organized group with recognizable
Indian leaders in the SJC area of Los Angeles County (Wozencraft 1/9/1852). Wozencraft
himself identified the groups with whom he negotiated. Wozencraft prepared a report in early
1852 in which he named these groups, and did not include an Indian group at San Juan
Capistrano (Wozencraft 1/9/1852).

The 1850 Federal census did not enumerate Indians living at SJC, but the California State census
prepared two years later in 1852 listed more than 200 Indians there. Evidence from the 1852
California State and the 1860 Federal censuses, as well as other sources, documents the declining

18
This column indicates what the population of the ex-mission could have been based on the calculation of
the net difference between baptisms/births and deaths, had there been no out-migration from the mission.

16
Juaneño Band of Mission Indians (Petitioner #84A) Proposed Finding

Indian population living at SJC, and the continued decline during the early 1860’s, 1870’s, and
1880’s. The 1860 Federal census of San Juan Township enumerated 213 Indians, mostly listed
without surnames and living primarily around the ex-mission. Some worked in non-Indian
households as servants, cooks, farm laborers, and vaqueros (1860 Federal Census, Los Angeles
County, San Juan Township). They continued in the same social-economic relationship centered
on the ranchos that evolved during the Mexican period in the 1830’s and 1840’s. Because of the
lack of surnames and the duplication of common names, it is difficult to determine which of the
Indians listed on the 1860 Federal census may be identical to the JBA petitioner’s ancestors.
Most of the individuals ancestral to the JBA petitioner who were then residing in SJC appear
with surnames and are not identified as “Indian.” The evidence also suggests that the
descendants of mixed Indian-non-Indian unions were generally enumerated on the Federal
censuses and in the SJC sacramental registers with surnames, and often not as “Indians.”

On the 1860 Federal census, the household of the non-Indian John Forster represented a
microcosm of the social and economic status of most of the Indians living in SJC. The census
listed Forster’s real property value at $12,000, which was the highest value recorded for the
entire township.19 The census-taker listed Forster living with Isadora Pico, and three children:
Mark A. (elsewhere called Marcos), Francisco, and Juan F.20 They are listed as “W,” non-
Indian. Eleven other non-Indians listed in the household worked as cowboys, farm workers, and
servants. There were also five Indians, including two adults listed as servants. The three
households immediately following the Forster household on the census consisted of 28 Indians
of different ages, including some children (1860 Federal census, San Juan Township, Los
Angeles County, page 174, dwellings 1570-1572).

High mortality during a particularly lethal smallpox epidemic in 1862-1863 was one cause for
the rapid decline in the number of Indians and the number of people identified as Indians living
in the vicinity of SJC in the second half of the 19th century. The epidemic broke out between
October and November 1862 and January 1863. Evidence from the SJC Mission burial register
shows that over a period of two to three months the epidemic killed 130 people in SJC (SJC
Burials, 1862-1863). Based on the evaluation of the SJC baptismal and burial registers, it
appears that the priest continued the general pattern in the registers of not assigning or recording
a surname for the people he considered to be Indians. OFA staff estimated that as many as 92
Indians and 38 non-Indians died during the epidemic.

The smallpox epidemic was an extremely traumatic event in the history of the SJC Indians that
survivors remembered for decades. More than half a century later one of anthropologist John P.
Harrington’s non-Indian informants, retained a vivid memory of the epidemic, and discussed and

19
Forster owned three ranches: Mission Vieja or La Paz (46,433 acres), Trabuco (22,184 acres), and
Potreros de SJC (1,168 acres), and also acquired Santa Margarita (modern Camp Pendleton) in what later became
northern San Diego County to cancel a debt his brother-in-law Pio Pico, who originally received the grant, owed
him.
20
Marcos A. Forster’s own son Marcos H. Forster (b.1866-d.aft.1933), later claimed Indian descent. Marcos
H. Forster’s application for inclusion on the 1933 Census Roll claimed his descent through his mother Guadalupe
Avila, but the available evidence shows that her non-Indian parents lived in Los Angeles when she was born (Our
Lady of the Angels Los Angeles Plaza Church Baptisms #911, 3/4/1839).

17
Juaneño Band of Mission Indians (Petitioner #84A) Proposed Finding

described it in detail (Harrington Notes, reel 122 [c. 1920]). The non-Indian Jose Juan
Olivas/Olivares, for example, noted:

The Small pox started in a house near the ocean from a man who came from the
north, and moved up the south side of the river, then crossed to the north side and
swept down upon the town like a whirl wind, carrying off nearly every Indian and
many Mexicans. (Account of J.J. Olivares, Harrington Notes reel 122 [c. 1920])

Special Indian agent Ames filed an 1873 report that implied that approximately 40 Indians
resided in the vicinity of SJC Mission, although the report did not name them or indicate if they
descended from the historical Indian tribe of SJC Mission. The report also did not indicate if
Ames included Indians married or in relationships with non-Indians and their descendants living
with the general population. Ames’s report on “Mission” Indians in Los Angeles and San Diego
Counties focused primarily on land issues, and laid the foundation for the later creation of Indian
reservations in southern California. In his report Ames noted:

We reached San Juan Capistrano the next day, where we called upon Rev. Jos.
Mutt [sic] of the Roman Catholic Church, whom we found much interested in the
Indians of that locality and in possession of information of interest in regard to the
pueblo lands adjacent to the mission property. He showed us copies of record
matter obtained at great trouble and expense from the archives in San Francisco,
from which it appears that the pueblo of San Juan Capistrano was in the year 1841
actually subdivided by the Mexican authorities among the inhabitants, the Indians
sharing with the Mexicans in this distribution. (Ames 10/28/1873, 4)

Ames described the status of lands in SJC:

I am led to believe that it was the design of the Spanish government to erect these
missions into pueblos, and to distribute the lands among the Indians, giving to
each family a certain number of acres as soon as they were sufficiently civilized
to warrant such a step. This distribution of lands, however, was never made under
the Spanish rule, and, as far as I am informed, in only one instance under the
Mexican rule. I refer to the mission lands of San Juan Capistrano, which,
according to documents now in the archives at San Francisco, were so distributed
by order of the Mexican government. Upon some of these lands Indian families
are still living, claiming possession, and justly, I think in virtue of this action.
(Ames 10/28/1873, 11)

The report is ambiguous as to the source of the estimate of the number of Indian residents, and
provided no additional details as to which Indian families still owned lands in SJC. The report
did not make any reference to the agent meeting any individual Indian or group of Indians, and
noted only that he met with Fr. Jose Mut, the local Catholic priest. The fire that followed the
1906 San Francisco earthquake destroyed the archives Ames referenced, but local land records
not currently in the petition record may contain further information regarding the identity of the
Indians who received land distributed in 1841, who still owned lands in the early 1870’s at the
time of Ames’s report.

18
Juaneño Band of Mission Indians (Petitioner #84A) Proposed Finding

The few SJC Indians who can be identified living in or near SJC at the end of the mission era in
1834 continued to decline in the two decades following the 1862 epidemic. Between 1864 and
1880, there were 18 baptisms of children of Indian couples from the historical Indian population
of SJC Mission, as against 35 deaths of identifiable SJC Indians. The priests stationed at SJC
also baptized, married, and buried Indians from other areas who settled at SJC or neighboring
ranches. The priests also routinely visited Luiseño settlements in the 1860’s and 1870’s that did
not have resident priests, including Temecula, Pauma, Pala, and San Luis Rey. The number of
marriages and births recorded there showed that these Indian populations thrived, while the
Indians at SJC declined, with the exception of some families of mixed non-Indian-Indian
marriages or families with a distant SJC Mission Indian ancestor.

Many SJC Indians who had lived at SJC at the end of the mission era in the 1830’s and survived
the 1862-1863 smallpox, and who appear in the sacramental registers, died over the next two
decades, as did many of their children.21 In the two decades following the smallpox epidemic,
birth rates among Indian-Indian couples were lower than death rates, and the population of their
descendants continued to decline, a conclusion based on the evaluation of evidence from the SJC
baptismal and burial registers (SJC Baptisms and Burials). One such Indian-Indian couple, Jose
de Gracia Cruz (b.1845-d.aft.1910) and his wife Maria, did not have any children. On the other
hand, the overall better economic status of Indian descendants from mixed unions (principally
unions of Indian women and Spanish settlers primarily from northern Mexico such as Sinaloa
and Sonora), and thus their better health, perhaps explains why these Indian women tended to
have more children who survived to adulthood than did Indian women married to Indian men.22
Children of Indian to non-Indian unions were more likely to survive to adulthood, as was the
case of Jose Manuel Apolonio Rios whose parents were a SJC Indian woman named Primitiva
and Severiano Rios, a non-Indian born at San Diego Presidio. They married in 1834 at SJC
Mission (SJC Marriages # 1165, 9/7/1834). Jose Manuel Apolonio Rios was born at Los

21
A number of these Indians died at relatively young ages. In 1870, for example, Lazaro Cruz, Jose de
Gracia Cruz’s father, died at about age 46 (SJC Burials, no #, p.346, 1/1/1870). In 1880, Ignacio Soilo, the son of
Indians from SJC Mission, died at about age 22; Leonor, a single Indian woman, died at about age 24; and Jose de
Jesus Soilo died at about age 14 (SJC Burials, no #, p.379, 1/21/1880; no #, p.381, 1/28/1880; #5440?, 6/28/1880).
Two years later, in 1882, another Indian named Maria Antonia Soilo died at about 14 years of age (SJC Burials,
no #, p.388, 3/17/1882). In 1883, three children of the Indian Juan de Mata died at SJC: Elodomiro aged 16,
Ricardo aged 18, and Rosa aged 13 (SJC Burials, no #, p.388, 3/21/1883; no #, p.391, 11/16/1883). The petitioner
did not claim these Indians as their ancestors.
22
The Cowlitz reconsidered FD documented similar demographic patterns:

The proportion of [Cowlitz] members who descend from the métis [descendants of mixed Indian-non-
Indian unions] does not preclude this petitioner from meeting criterion §83.7(e). For demographic reasons,
the métis are currently more represented than non-métis in the current group. This composition is the result
of the métis producing larger families than non-métis, and non-métis Cowlitz gaining membership in
neighboring reservation tribes at Yakima, Puyallup, and Chehalis in Washington or Warm Springs in
Oregon. (Cowlitz RFD, 22-23)

The limited available evidence analyzed in 83.7(b) below suggests that the SJC Mission Indian descendants of
mixed unions did not form a part of a distinct Indian community, as in the Cowlitz case, although there is evidence
of Indian descent discussed in 83.7(e) below.

19
Juaneño Band of Mission Indians (Petitioner #84A) Proposed Finding

Angeles in February 1840 (Los Angeles Parish Baptisms #968, 2/17/1840), survived to
adulthood, started his own family, and has descendants in the JBA petitioner.

Take, for example, the children of Magdalena Castengura, an Indian baptized at SJC Mission in
1808 (SJC Baptisms #2863, 4/13/1808). She and her SJC Mission Indian husband Urbano had
one child who lived to adulthood. After her husband died in 1825, she entered a long-term
relationship with the non-Indian soldier Silverio Rios, who was a member of the San Diego
Presidio garrison stationed at times at SJC Mission. The Department’s research identified nine
children of Magdalena Castengura and Silverio Rios born between 1829 and 1848 (see Appendix
lV below). Rios was also married to the non-Indian Juana Barreras, and had a large family with
her including several children born contemporaneously with children whom he fathered with
Magdalena Castengura.

As the historical Indian population of SJC Mission continued to decline, Luiseño Indians who
had not lived at SJC in the 1830’s, 1840’s, or 1850’s moved there, in some cases because
landowners from SJC recruited them to work as laborers. Some SJC Indians married Indians
from other populations, including Luiseños. One example is the SJC Indian Jose de Gracia Cruz,
who served as a labor recruiter for ranchers from the SJC area. The Harrington notes contain a
reference to his travels to San Luis Rey, Pala, Pauma, Rincon, La Jolla, Mesa Grande, San
Pascual, and Pechanga to recruit between 40 and 50 sheep shearers in the spring to work on SJC
area ranches, usually in mid-March (Harrington Notes, n.d. [c. 1920]). The reference is undated,
but his labor recruiting may have begun in the 1860’s. Jose de Gracia Cruz married a Luiseño
Indian woman. The SJC Mission baptismal and marriage registers also identified Indians from
San Luis Rey, Pala, or Pauma living at SJC in the 1860’s and 1870’s, prior to the establishment
of the reservations for these “Luiseños” in the late 1870’s. The priests recorded marriages of
Indians from San Luis Rey and Pala to both Indians and non-Indians at SJC.

Most Federal census records provide information regarding race. However, these designations
are sometimes inconsistent, and should be compared with other records. For example, the 1880
Federal census enumerated 41 people living at SJC as “Indian,” but enumerated as “white” 16
children of women enumerated as “Indian.” Additionally, the census enumerator Richard Egan
identified at least three women who are Indian descendants as “White” (Victoria Romero,
Salome Rios Perez, and Ynez Yorba). The Department’s analysis of other records shows, for
example, that the priests at SJC recorded Salome Rios Perez as an “India” in the baptismal
entries for two of her children (SJC Baptisms #1567, 11/8/1876; #1770, 12/13/1880). Egan
tended not to list Indian descendants of mixed ancestry as “Indian” including several families
who were descendants of the historical Indian population of SJC. The De Mata and Soilo
families discussed above, and a number of other Indian families descending from SJC Mission
and listed on the 1880 Federal census do not appear in the available record after 1880.

The residents enumerated as “Indian” appear to be either originally from SJC or “Luiseños” who
moved there to work or to live with their Indian or non-Indian spouses.23 The 1880 Federal

23
Examples of Luiseños or Diegueños who settled at SJC and married there, or married elsewhere and then
moved to SJC with their husbands include: Maria de la Luz (married to the SJC Indian Juan Robles); Maria Manuela
la Chepa (married to the SJC Indian Jose de Gracia Cruz); and Maria del Refugio [Calixta/Keinge] (wife of Jose
Manuel Apolonio Rios whose mother was a SJC Indian named Primitiva), as well as Erculana Martin Oliveras (wife

20
Juaneño Band of Mission Indians (Petitioner #84A) Proposed Finding

census enumerated a number of Indians whose names indicate that they were from other Indian
groups, but for whom the current record provides no further information: Carmen Cumaya
(dwelling #40), Ana Ustack (dwelling #40), Maria Braule (dwelling #41), and Leonoro
Cohatches (dwelling #61) (1880 Federal census, Los Angeles County, San Juan Township).

The 1880 Federal census further shows several individuals whom the enumerator identified as
Indian: Maria Gomez, Vicenta Gomez (who was later enumerated with her father’s surname,
Arce), Nerio, Luci, Prena and Francisca Rios, and Jose de Gracia Cruz. The current record
demonstrates that these individuals are descendants of the historical Indian tribe of SJC
Mission.24 The “Patricio Ricardo” enumerated as an Indian on the 1880 Federal census appears
to be “Patricio Ricardes,” the son of Eustaquio and Juana Bautista (who may have been the
Eustaquio and Juana de Dios married in 1837 discussed above), Indians described as being from
SJC Mission. Civil and church documents identify others, such as Jose Doram, as descending
from the historical Indian tribe of SJC Mission.

The 1900 Federal census contained a special Indian population schedule for recording Indian
households, but the enumerator for SJC did not use the special Indian schedule. Indians and
Indian households were recorded in the general population schedules. In 1910, however, the
enumerator did record a special Indian population schedule, and identified 19 people who
remained from the historical Indian population of SJC Mission or had come from other Indian
populations. Of these 19, 12 were members of the extended Mesa/Majel family and the
enumerator identified them as “SJC” Indians, even though several (Cristanta, J. D. Mesa, and
Francisco Majel) descended from the Indian population of the Pala reservation and not from the
historical Indian tribe of SJC Mission. The enumerator listed another three persons as
“Digueños:” Estuario Lugo, Miguela Lugo, and Margarita Michaque. The enumerator listed
Maria, the wife of Jose de Gracia Cruz as a “San Luiseño.” The enumerator listed the three
individuals as “San Juan Capistrano” Indians: Maria Gomez, her granddaughter Esmila,25 and
Jose de Gracia Cruz.

Other people of SJC Mission Indian descent in the enumeration district did not appear on the
1910 special Indian population schedule. They appear rather as “whites” or “Mexicans” on the
general population schedule. This trend continued on the 1920 Federal census, where the census
enumerator listed only Jose de Gracia Cruz and Maria Cruz as “Indians.” Census enumerators

of two non-Indians). Crisanta Serrano (later recorded as Crisanta Mesa) enumerated on the 1880 Federal census
appears in other documents and interviews as having originally been from Pala. Maria de la Cruz (wife of Acu) was
also a Luiseño, although the record is unclear whether she was born at Pala or at another Luiseño settlement.
Regarding Maria del Refugio Rios, the record suggests that she was from Pala. According to the record of her first
husband’s death, Erculana Martin/Martinez Olivares was either a Luiseño or a Diegueño. The record suggests that
she spent much of her life in SJC.
24
These people lived next door to each other in dwellings #40 and 41. The Rios children resided with their
mother and two other Indian women named Carmen Cumaya and Ana Ustack. “Jose de G. Cruz” and his wife were
boarding Maria Gomez and her daughter Vicenta, as well as another Indian woman named Maria Braule.
25
The entry is difficult to read, but baptismal records and other documents indicate that Maria had a
granddaughter named “Petronila Margarita.”

21
Juaneño Band of Mission Indians (Petitioner #84A) Proposed Finding

identified the rest of the people in town, including most of the JBA petitioner’s ancestors, as
“White” or “Mexican.” The 1920 Federal Census did not provide a separate Indian schedule.

During the late 19th and early 20th centuries, representatives of the Indian Office (precursor to
the Bureau of Indian Affairs) reported on conditions of Indians in southern California, and the
administration of federally maintained reservations established for “Mission Indians” such as
Pauma and Pala. The Commissioner of Indian Affairs issued annual or biennial reports that
incorporated individual reports that agents submitted. OFA staff reviewed the reports from 1850
through 1930, but did not find reports or related records that identified a group in SJC or Orange
County, California. The 1893 Annual Report, for example, included a summary of conditions in
the Mission-Tule River Consolidated Agency, which administered reservations located in the
southern San Joaquin Valley and in San Diego, Riverside, and San Bernardino Counties. The
report listed both reservations and non-reservation Indian groups, such as the non-reservation
“village” at San Luis Rey, the site of the former Franciscan mission of the same name
(Commissioner of Indian Affairs Annual Report 1893, 124-132). However, the 1893 Annual
Report did not mention an Indian entity at SJC, or in Orange County, California.

This 1893 Annual Report incorporated and summarized the findings of the 1891 Smiley
Commission Report also entitled “Report of Mission Indian Commissioners.” This report
detailed the status of the federally maintained “Mission Indian” reservations, and also described
non-reservation Indians living on privately owned lands. One purpose of the survey was to
identify lands that might be made available to landless Indians, or conversely to make
recommendations to relocate landless Indians to existing reservations. The report did not
mention a landless or other Indian group in SJC or Orange County, California (Smiley Report
1891).

The 1894 and 1895 Annual Reports provided additional details regarding the groups under the
jurisdiction of the Mission-Tule River Consolidated Agency. In addition to the categories
previously reported that included federally maintained reservations, “villages,” and “allotments,”
the two reports added a new category for “tribes.” The 1894 Annual Report listed six “tribes” in
the consolidated agency: the “Coahuila,” “Serrano,” “San Luis Rey,” “Dieguino,” “Tule River,”
and “Yuma.” The 1895 Annual Report added “Agua Caliente” and “Santa Ynez” to the list from
the previous year (Commissioner of Indian Affairs Annual Report 1894, 123; Commissioner of
Indian Affairs Annual Report 1895, 135). These Annual Reports did not mention a “tribe” in
SJC or in Orange County, California.

Later Annual Reports listed Indians living on the federally maintained reservations as well as
non-reservation groups in southern California, including “Mission Indian” groups. The 1930
Annual Report, for example, prepared at the same time as the ongoing enrollment pursuant to
Public Law 423 – 70th Congress entitled “An Act Authorizing the attorney general of the State
of California to bring suit in the Court of Claims on behalf of the Indians of California”(1928
Claims Act) that enrolled individuals who claimed descent from California Indians, enumerated
the federally maintained reservations in the jurisdiction of the Mission Agency, as well as non-
federally maintained “rancherias” and Federal allotments identified in the reports as “public
domain allotments.” The Annual Report did not enumerate a group in SJC or Orange County,
California (Commissioner of Indian Affairs Annual Report 1930, 36-40).

22
Juaneño Band of Mission Indians (Petitioner #84A) Proposed Finding

Settlers in Spanish and Mexican California

The Spanish/Mexican soldiers and settlers who moved to SJC beginning in the 1830’s came
primarily from two other settlements in California: San Diego Presidio, established in 1769, and
Los Angeles, founded in 1781. Many of the families that figured prominently at SJC during the
period following the secularization of the Mission in 1834 and in the early transitional period
following California statehood descended from non-Indian soldiers stationed at San Diego
Presidio. Others were themselves non-Indian soldiers from San Diego Presidio stationed for
periods at SJC as members of the escolta or mission guard assigned to each of the Franciscan
missions. Non-Indian families from Los Angeles also moved to SJC beginning in the 1830’s.
The evidence evaluated below in 83.7(e) demonstrates that a majority of the JBA petitioner’s
members descend from this non-Indian population or from Indians from other parts of California,
and have no ancestors from the historical Indian tribe of SJC Mission before 1834.

The Spanish/Mexican settlers in California in the 1830’s descended primarily from the first
colonists and soldiers brought to the region in the 1770’s and 1780’s. In 1774, the non-Indian
population of California totaled approximately 170, and of this 94 (55 percent) lived at Monterey
or served in the escolta at San Carlos Mission (Hackel 2005, 55). In 1776, Juan Bautista de
Anza, the commander of Tubac Presidio in the Pimeria Alta region of northern Sonora, brought a
group of about 242 new soldiers and settlers overland through the Colorado River region, and
another 230 arrived in 1781. The first group established San Francisco Presidio in 1776 and San
José pueblo, the first town in California, in the following year. The 1781 group established Los
Angeles in the same year and Santa Barbara Presidio in 1782. At least 80 percent of the 3,500
settlers living in all of California in the 1820’s were descendants of the soldiers and settlers who
arrived in 1769, 1776, and 1781 (Hackel 2005, 56-57).

The detailed 1790 census, prepared for Spanish officials in Mexico City, documented the place
of origin of the non-Indian soldiers and settlers living in California. More than 70 percent were
from the mining camps, ranches, and military garrisons in the three neighboring frontier regions
Sinaloa, Sonora, and Baja California. This 1790 census was one of the few California censuses
that used caste terms to categorize the population. Most other documents, such as the annual
reports and the mission baptismal registers, did not use caste terms to identify non-Indians. Most
frontier settlers in Sinaloa, Sonora, and Baja California were of mixed caste or racial ancestry.
The enumerator listed 242 individuals (46 percent) “Spaniards,” and another 210 (40 percent) as
being of mixed ancestry, using the terms mestizo, mulato, and coyote. The enumerator also listed
45 indios (9 percent) living among the soldier-settler population. Of these, 20 were from
California (19 of the 20 were Indian women married to non-Indian men), and 25 were indios
from Baja California or other parts of Mexico brought to assist the Franciscans in the missions.
The census did not record the race/caste status of the remaining 28 individuals (5 percent)
(Hackel 2005, 58-60).

The 1790 census return for San Diego Presidio26 showed that several soldiers married California
Indian women from San Diego, SJC, and San Gabriel Missions (Mason 1978). Three soldiers

26
SJC Mission was in the military-political jurisdiction of San Diego Presidio.

23
Juaneño Band of Mission Indians (Petitioner #84A) Proposed Finding

(Antonio de Cota, Pio Quinto Zuñiga, and Salvador Carreaga) married Indian women from SJC
Mission, women they met during periods of service with the escolta (mission guard) there (see
Appendix IV for additional details).

Antonio de Cota married Maria Bernarda Chigila in 1778 (SJC Marriages #26, 8/30/1778), and
in 1790, after 12 years of marriage, the couple had two living children. The petitioners claim
descent from this couple. The evidence available in the current record demonstrates that,
following her marriage, Maria Bernarda Chigila and her husband spent little time at SJC
Mission.27 Antonio de Cota returned to San Diego Presidio with his wife and family, and they
later moved to Los Angeles. Her descendants returned to live at SJC in the 1840’s.

In 1779, Pio Quinto Zuñiga married Rufina Maria Allam whom the petitioner claims as an Indian
ancestor (SJC Marriages #54, 10/30/1779). In 1790, the couple had four living children, and was
living at San Diego Presidio, away from SJC Mission.

The SJC Mission Indian woman Maria Guadalupe married Francisco Maria Peña. Peña was
born at San José del Cabo in Baja California (SJC Marriages #35, 12/12/1778). After her first
husband died, she married Salvador Carreaga, identified as an Indian from Loreto in Baja
California (not a California Indian) serving in the San Diego Presidio garrison (SJC Marriages
#78, 11/15/1781).28 In 1790, Carreaga and his wife lived at San Diego presidio, and not at SJC
Mission. The petitioner does not claim Maria Guadalupe as an ancestor.

Some San Diego Presidio soldiers married non-SJC Mission Indian women, but periodically
lived at SJC Mission with their non-SJC Indian wives when stationed as members of the escolta
(mission guard). For example, Juan Carlos Rosas married Maria Dolores, an Indian woman from
San Gabriel Mission. Rosas also served in the escolta at SJC, and the Franciscans at the mission
baptized several of their children. In 1790, Rosas and his wife had three living children.
Another soldier, Manuel Bustamante, married Clara, an Indian woman from San Diego Mission
(San Diego Marriages #356, 5/13/1792), and the couple had one known child named Marta
Francisca. Clara had previously been married to a non-Indian named Antonio Leyva, and the
1790 census listed her with three children surnamed Leyva.29

Two events in the 1820’s and 1830’s arising from Mexican independence in 1821 transformed
California frontier society. The first was the passage in 1822 and the re-passage in 1824 of
colonization laws designed to promote settlement of the sparsely populated northern frontier by
27
Maria Bernarda Chigila and her husband were at SJC Mission in 1790, when she served as the
godmother for an Indian child baptized there (SJC Baptisms #1019, 3/5/1790). Her husband Antonio de Cota
apparently was stationed at SJC Mission in 1790 as a member of the escolta.
28
In his recently published study of San Carlos Mission in northern California, Steven Hackel noted that
Spanish soldiers/settlers married local Indian women during the early phase of colonization, when there were few
non-Indian women in California. Once women arrived from other parts of Mexico, the soldiers/settlers married
fewer local Indian women (Hackel 2005, 222-223).
29
On April 3, 1792, Fr. Vicente Fuster, OFM presided over the burial of Maria de Jesus, the daughter of
Antonio Leiba [sic Leyva] (deceased) and Maria Clara, Indian from San Diego Mission currently married to the
soldier [Manuel] Bustamante (SJC Burials #343, 4/3/1792).

24
Juaneño Band of Mission Indians (Petitioner #84A) Proposed Finding

offering land grants to settlers. The second important event was the secularization of the
California missions, beginning in 1834.

In the 1830’s and 1840’s, numbers of settlers moved to SJC from San Diego and Los Angeles,
and the recipients of large land grants engaged in conscious strategies designed to achieve or
maintain an elevated social status. One such strategy was the marriage of children to members
of families of equal or higher social-economic status, a parental strategy long employed by elite
Spanish and Spanish-American families at that time. Members of these families and some other
descendants of the early settlers have sometimes been called “Californios.” Californio family
members generally did not marry Indians, which would have constituted “marrying down” to a
lower status individual. As the Californios recreated their identity as “Spaniards,” marriages
with Indians would have undermined their new claimed status, which particularly concerned the
Californios after the U.S. acquired California from Mexico under the terms of the Treaty of
Guadalupe Hidalgo (1848). The evidence shows that few Californios living at SJC in the 1830’s
and 1840’s married Indian women, but baptismal registers indicate that some Californio men
fathered children with Indian women to whom they were not married.

The Californios also differentiated between themselves and those immigrants they viewed as
recent arrivals from Mexico, because they came to California and SJC in the last years of
Mexican rule or following the 1848 Treaty of Guadalupe Hidalgo. This differentiation also re-
enforced the strategy of asserting an identity as “Spaniards” versus “Mexicans,” and of
maintaining social barriers between themselves and the recent arrivals. The priests stationed at
SJC in the second half of the 19th century further reinforced the distinction and separateness of
the Californios from the more recent arrivals from Mexico, particularly Sonorans who came to
California and SJC about the time of the gold rush. It was the priests’ standard practice to note
in register entries the place of origin of recent immigrants from Mexico. The priests recorded a
number of the marriages between local Indians and non-Indian recent arrivals from Mexico at
SJC (SJC Marriages).30

Baptisms recorded at SJC also identified the place of origin in Mexico of the parents of new-born
children receiving the first sacrament. On February 20, 1850, for example, Fr. Rosales baptized
Jose Teodosio, the son of Jose Bernardo Velasques and his wife Maria Venecia. The petitioners
claim Jose Teodosio as the ancestor of some of its members. The baptismal entry also noted that
both of Jose Teodosio’s parents came from Hermosillo in Sonora, Mexico (SJC Baptisms #4642,
2/20/1850).31

30
Non-Indian Jesus Doram, for example, the father of SJC Indian descendant Jose Doram, was born in
Mexico.
31
The baptismal entry also identified Jose Bernardo Belardez by the honorific term “Don.” In the early
colonial period, in the sixteenth century, the title “Don” was reserved for men with claims to nobility. By the
nineteenth century the term “Don” did not designate individuals with claims to noble status, but still identified a
person de calidad (of status).

25
Juaneño Band of Mission Indians (Petitioner #84A) Proposed Finding

The Mission Indian Federation and California Claims

During the early 20th century, a number of organizations addressing the concerns of American
Indians came into existence across the country. In California, the pan-Indian “Mission Indian
Federation” (MIF) was one such organization. The MIF counted among its members Indians
from many of the federally maintained southern California reservations for Luiseños, Diegueños,
and Cahuillas such as Pala and Pauma, but also included some non-reservation descendants, both
claimed and documented, of the historical Indian tribe of SJC Mission. The MIF also functioned
as a social organization, which held barbecues and other events in order to publicize and
advocate for issues of concern to California Indians. Many people in SJC, including ancestors of
the petitioners began to profess and assert an Indian identity. The evidence in the current record
shows that some of those who professed their California Indian ancestry in the 1920’s and
1930’s have not been able to document those claims. Others have documented Indian ancestry,
but it was not derived from the historical Indian tribe of SJC Mission. The formation of a local
MIF chapter in SJC in the early 1920’s represented the first instance of an organization
composed primarily of the ancestors of the JBA petitioner who claimed Indian descent and
identity.

The MIF chapters on federally maintained reservations focused primarily on concerns unique to
the federally recognized Indian tribes and their members at places such as Pala and Pauma. One
issue was a reduction in dependence on the Mission Indian Agency based in Riverside,
California, and of the Federal bureaucracy of the Indian Office. The evidence demonstrates that
the leaders of the SJC MIF chapter (such as Marcos H. Forster and Felipa Olivares) focused
instead on claims activities, the receipt of BIA services, and gaining financial benefits from the
Federal Government (see discussion under 83.7(b) and 83.7(c) below).

In 1928, Congress passed legislation entitled “An Act Authorizing the attorney General of the
State of California to bring suit in the Court of Claims on behalf of the Indians of California”
(1928 Claims Act) to remedy Indian land losses in California which were a consequence of the
Senate’s refusal in 1852 to ratify the 18 treaties negotiated in 1851-1852. Under the terms of the
1928 Claims Act the Attorney General of California brought suit against the Federal Government
in the Court of Claims on behalf of Indians resident in California who descended from individual
Indians who lived in the state on June 1, 1852. The Act did not provide for the recognition of
contemporary tribal entities. Rather persons who claimed descent from Indians who lived in
California on June 1, 1852, could individually apply (submitting a document entitled
“Application for enrollment with the Indians of the State of California under the Act of May 18,
1928”) (1928 Applications) for inclusion on a claims roll The claims roll (entitled “Census Roll
of the Indians of California Under the Act of May 18, 1928”) (1933 Census Roll) was to be
prepared under the direction of the Secretary of the Interior (U.S. Statutes 1928).32 In 1930,
Congress amended the Act to provide for the submission of additional applications until May 18,
1932 (Collier 5/9/1933). The Secretary of the Interior approved the roll on May 16-17, 1933.

Approximately 488 people, appearing in about 180 of the 1928 Applications claimed descent
from SJC Indians living in California on June 1, 1852. About 202 of the 488 claimants appear to

32
For additional discussion of the 1928 Claims Act see Muwekma PF, 119-120; Muwekma FD, 16-17.

26
Juaneño Band of Mission Indians (Petitioner #84A) Proposed Finding

descend from SJC Indian ancestors. Discussion of the merits of the claims applications will be
presented under section 83.7(e), but the evidence demonstrates that 198 of successful applicants
claiming SJC Mission Indian ancestry had no record of California Indian ancestry, SJC or
otherwise. Another 88 applicants appear to have had ancestry from other California Indian
populations, but not SJC.

A contemporary document confirms that the 1933 Census Roll identified a larger
undifferentiated California Indian population, and not specific “tribal” entities. The document
entitled “Estimate of Funds Needed For Rehabilitation of Indians in California” reported the
number of people being considered for the provision of housing, and estimated the annual
income of the residents of federally maintained reservations based on reports prepared in 1934
and 1935. The report enumerated 12,453 people and 2,665 families at the Hoopa reservation and
the 28 settlements listed under the category “Mission,” but did not include an Indian entity in
SJC or Orange County, California (Estimate of Funds Needed for Rehabilitation of Indians in
California [/6/1937]). The report concluded:

“The Baker Roll” [1933 Census Roll] shows approximately 22,000 Indians in
California, including the 12,453 persons who are regularly enrolled in the various
jurisdictions; the remainder, 9547, persons, shown in the above table are not
enrolled anywhere except on the Baker Roll. [emphasis added] (Estimate of
Funds Needed for Rehabilitation of Indians in California [2/6/1937])

Representatives of the Federal Government in the 1930’s differentiated between the 1933 Census
Roll that enrolled individuals that claimed descent from “California Indians” and other rolls that
enrolled “tribes” in different jurisdictions in the state.

During the same period, Indian Affairs officials solicited information and opinions regarding
proposed Congressional legislation known as the Wheeler-Howard Indian Bill (H.R. 7902 and
S 2755) which became the Indian Reorganization Act (IRA). One document reported that
through February 12, 1934, five California Indian groups and one individual submitted comment
regarding the proposed legislation. Those providing comments included Indians in the
Sacramento and Ft. Yuma Agencies, and the Los Cogotes [sic], Mesa Grande, and Rincon
groups in the Mission Agency (Records Relating to the Wheeler-Howard Bill. E 1011,
Sacramento 4/17/1934). Other California Indian groups submitted petitions in support of or in
opposition to the legislation, but there is no evidence that the SJC MIF chapter or any other
group in SJC or Orange County, California, presented comments regarding the proposed
legislation. For example, there are petitions from the “Pit River Indian Community,” the
“Kashia Reservation School District” at Stewart’s Point, and the “Antelope Valley” group in
Mono County (Records Relating to the Wheeler-Howard Bill. E 1011, Sacramento 5/15/1934;
Records Relating to the Wheeler-Howard Bill. E 1011, Johnson 4/23/1934; Records Relating to
the Wheeler-Howard Bill. E 1011, Sacramento 5/7/1934).

Indian Affairs officials organized a conference that took place on March 17 and 18, 1934, at the
Sherman Institute in Riverside, California, to provide the “Indians of Southern California” an
opportunity to express their comments regarding the proposed IRA legislation. Delegates from
different groups attended, and the only individual who claimed descent from the historical Indian

27
Juaneño Band of Mission Indians (Petitioner #84A) Proposed Finding

tribe of SJC Mission was a woman named Juanita Machado. Her name appears on some lists
associated with or generated by the contemporary SJC MIF chapter and apparently had a
stronger connection to the federally maintained Pala reservation (Records Relating to the
Wheeler-Howard Bill. E 1011, Proceedings of the Conference for the Indians of Southern
California 3/17/1934-3/18/1934).

This Juanita Machado, who was present at the conference, and her son Robert Machado,
identified themselves as Indians from “San Juan” on a 1934 petition regarding the IRA
legislation prepared at the Pala reservation several days following the conclusion of the
conference.33 The document claimed to represent the “people of the Pala Indian Reservation,
representing three tribes, i.e. Coopeños, San Luiseños, and Diegenos” (Records Relating to the
Wheeler-Howard Bill. E 1011, n.p. [Pala] 3/21/1934).34 Although the Machados descended
from the historical Indian tribe of SJC Mission, there is no evidence in the current record that
they represented or spoke on behalf of an Indian entity in SJC or elsewhere in Orange County,
California in 1934. Juanita Machado is a petitioner’s ancestor, and her son Manuel Machado has
been a member of both JBA and JBB.

Indian Affairs officials also contacted anthropologists in 1933 and 1934 to solicit information
regarding Indian groups throughout the United States that might be affected by the proposed IRA
legislation. William D. Strong, an ethnologist in the Bureau of American Ethnology responded
to a questionnaire regarding Dakota and “Southern California” Indians, but noted that his
research focused on Indians at first contact and not contemporary groups. Strong listed four
groups in southern California including “Cahuilla, Serrano, Cupeño, and Luiseño.” Strong did
not provide information regarding a contemporary Indian entity in SJC or Orange County,
California, even though the circular questionnaire solicited specific information regarding the
social and political organization and activities of contemporary groups (Records Relating to the
Wheeler-Howard Bill. E 1011, Documents Regarding Anthropology Questionnaire, Strong
12/5/1933).

The proposed IRA legislation generated considerable activity in 1933 and 1934, but the evidence
suggests that neither the MIF SJC chapter nor any other group antecedent to the petitioner
participated in the discussion in 1934. They also did not participate in the March 1934
conference held at the Sherman Institute organized specifically for Indians in southern California
to discuss the bill. However, MIF President Adam Castillo and Marcos H. Forster presented a
1936 petition requesting a reservation for SJC Indians. Of the 189 signatories to the petition, 157

33
The petitioner’s genealogical database includes Robert Machado born in 1911, Juanita Rosetti his mother
(b.1896-d.1973) born in Los Angeles, the daughter of Domingo Rosetti from Italy and Rosa Garcia, who was born at
SJC. According to Juanita Machado’s 1928 Application (#2354), Rosa Garcia was the daughter of Jose Maria
Garcia and “Clara Sitales.” Juanita Machado listed all of her children on the 1928 Application including Robert,
born in 1911. However, the 1928 Application apparently conflated two generations. Rosa Garcia was the daughter
of Jose Maria Garcia and Maria Joaquina Uribes, daughter of Jose Maria Uribes and Clara (Yujunivit) Tacupa,
whose second husband was Jose Maria Sitales/Citalez. Clara Yujunivit was an Indian baptized at SJC Mission (SJC
Baptisms #4180, 6/6/1829).
34
Other signers of the petition identified an affiliation with other federally maintained reservations in
southern California including La Jolla, Los Coyotes, Mesa Grande, Pechanga, and Rincon.

28
Juaneño Band of Mission Indians (Petitioner #84A) Proposed Finding

appear to be named on other MIF SJC chapter documents. Three names are illegible and 19
individuals appear to be other Indians who lived in Orange County, California, and went to SJC
to fill out their claims applications. Of these 19, 6 were identified as Pala Indians, and 13 as San
Pasqual Indians on the 1933 Census Roll.35

The available documentation regarding the solicitation of comments in response to the Wheeler-
Howard Indian Bill and the lack of participation in the process by the leaders of the SJC MIF
chapter further suggests that the chapter focused primarily on claims activities associated with
the 1928 claims legislation. The leaders of the SJC MIF chapter did not engage in an ongoing
dialogue with Indian Affairs officials in southern California and other parts of California on
behalf of a SJC Indian entity. The Indian Affairs officials and the anthropologists/ethnologists
that they consulted did not include evidence of an Indian entity in SJC or Orange County,
California, among the Indians that the Wheeler-Howard Indian Bill might affect or the BIA
should consult regarding the legislation. People claiming descent from the historical Indian tribe
of SJC Mission appeared in Federal Government records only as individuals applying for claims
under the 1928 claims legislation, and not as members of an Indian tribal entity at SJC or Orange
County, California.

Congress subsequently amended the 1928 Claims Act in 1940, 1948, and 1950 to add the names
of eligible Indians and removed the names of those individuals who had died since 1928. Those
listed on the 1933 Census Roll received a $150 payment in 1950. The amendments to the 1928
Claims Act led to the preparation of new claims rolls finalized in 1955 and 1972. These rolls
incorporated still more claimed descendants of California Indians alive in 1852 (see below in
83.7(e)).

Congress also created the Indian Claims Commission (ICC) on August 13, 1946, to hear Indian
claims, and the ICC ended its work on September 30, 1978. A 1977 bill provided for the
automatic transfer of pending cases in 1977 to the U.S. Court of Claims (Indian Claims
Commission Final Report, 5, 18). During the course of 30 years the ICC ruled on a number of
different California Indian claims dockets. On April 28, 1949, the ICC dismissed Docket 12,
which was the claim that the “Federated Indians of California” submitted. On July 20, 1964, the
ICC arrived at a compromise ruling that allocated $29,100,000 to settle land claims combined
from Dockets 31, 37 (that also included Dockets 176, 215, and 333), 80, 80-D, and 347. SJC
claimants participated under Docket 80 (Indian Claims Commission Final Report, 29).

In the 1950’s and 1960’s, Clarence Lobo participated in several pan-Indian groups including the
MIF and the LCI, and also claimed leadership of a group that asserted descent from the historical
Indian tribe of SJC Mission. The evidence in the record demonstrates that his activities, on
behalf of a group that he claimed to lead, focused primarily on claims in association with
consolidated claims Dockets 31-37 and Docket 80 (see discussion below under 83.7(c)).

35
The number of people who appeared on this list but did not claim to descend from SJC Mission Indians
may actually be larger, as some of the names listed match those of enrollees from other Indian tribes and descent
groups; however, because some signatures showed only a relatively common last name and first initial, their
identities are difficult to establish from the available record.

29
Juaneño Band of Mission Indians (Petitioner #84A) Proposed Finding

Docket 80 specifically pertained to the “Mission Bands of California Indians,” and on April 4,
1960, the ICC divided the original claims petition into Dockets 80-A, 80-B, 80-C, and 80-D.
The July 20, 1964, compromise settlement included Docket 80 and Docket 80-D (Indian Claims
Commission Final Report, 30).

The evidence indicates a lack of activity by SJC claimants from 1965-1975. In 1975, residents
of SJC organized the Capistrano Indian Council (CIC). Three years later Raymond Belardes
spearheaded the organization of the Juaneño Band of Mission Indians (JBM). The JBM
submitted a petition for Federal acknowledgment as an Indian tribe in 1982, and focused on
Federal acknowledgment efforts.

UNAMBIGUOUS PREVIOUS FEDERAL ACKNOWLEDGMENT

The JBA petitioner did not claim previous Federal acknowledgment. The JBB petitioner and the
JBMI-IP interested party, however, presented claims of previous Federal acknowledgment that
are equally applicable to the JBA petitioner. Therefore, the evaluation of those arguments is
presented here for the convenience of this petitioner. This PF concludes that neither the JBA nor
the JBB petitioner is eligible to be evaluated under the previous Federal acknowledgment
provisions of section 83.8. Therefore, the JBA petitioner will be evaluated under the criteria in
section 83.7.

The definition of previous Federal acknowledgment in section 83.1 has two essential elements:
(1) an action by the Federal Government was clearly premised on identification of an Indian
tribal political entity, and (2) that action indicated clearly the recognition of a relationship
between that entity and the United States. When a petitioner makes a claim of previous Federal
acknowledgment, the acknowledgment regulations (section 83.10(b)(3)) provide that the
Department review the petitioner’s evidence to determine whether or not it is sufficient to meet
the requirements of unambiguous previous Federal acknowledgment as defined in the regulations
(section 83.1). For section 83.8 to apply, the petitioner must also establish that it is the same
entity as the previously acknowledged Indian tribe or is a portion that has evolved from the
Indian tribe as it existed at the last date of Federal acknowledgment (section 83.8(d)(1)).

According to the regulations, unambiguous previous Federal acknowledgment

is acceptable evidence of the tribal character of a petitioner to the date of such

previous acknowledgment. If a petitioner provides substantial evidence of
unambiguous Federal acknowledgment, the petitioner will then only be required
to demonstrate that it meets the requirements of 83.7 to the extent required by this
section. (Section 83.8(a))

The first aspect of the test of unambiguous previous Federal acknowledgment is to determine
whether the Government acknowledged, by its actions, a government-to-government relationship
between the United States and an Indian tribe. The explanatory comments in the preamble to the
regulations state that “the regulations require that previous acknowledgment be unambiguous

30
Juaneño Band of Mission Indians (Petitioner #84A) Proposed Finding

and clearly premised on acknowledgment of a government-to-government relationship with the

United States” (59 FR 9283). The second aspect of the test of unambiguous previous Federal
acknowledgment is to determine whether the petitioner is the same entity as the previously
recognized Indian tribe or a portion of that tribe that has evolved from it, which requires a
threshold determination of whether the petitioner’s members descend from the Indian tribe that
the Federal Government recognized.

The JBB petitioner submitted a letter that asserted a claim of “[s]ignificant evidence of previous
acknowledgment” (Johnston 11/21/2005). The JBB petitioner argues that:

The legal precedent, data and materials present evidence that demonstrates and
reasonably establishes that the Juaneño Band of Mission Indians once held a
relationship with the United States government, that relationship has never been
abandoned.” (Supplemental Materials 11/29/2005, 1)

The JBB petitioner bases this claim of unambiguous previous Federal acknowledgment on the
unratified Treaty of Temecula signed on January 5, 1852. In regard to this treaty, the JBB noted:

Juaneño chiefs, like all other headmen, whether present or not, were held liable to
the strictures of that document and on the other hand would share in the lands,
services, and goods promised therein. (Supplemental Materials 11/29/2005, 13)

The JBB petitioner further asserts:

However, the Treaty of Temecula was intended, ultimately, to include the

Juaneño and Mission Indians and constitutes, as Castillo argues in this
submission, the first point of unambiguous federal acknowledgment of the
Juaneño Band. (Supplemental Materials 11/29/2005, 30)

The JBB petitioner did not provide evidence to demonstrate that Indian agent O. M. Wozencraft
included or “intended” to include any Indian leader or leaders from SJC in the negotiations
leading up to the signing of the treaty. Nor has the JBB petitioner shown that an Indian leader or
leaders that descended from the historical Indian population from SJC Mission signed the treaty.
In his report to the Commissioner of Indian Affairs, Wozencraft described the procedure he used
to organize the negotiation of the Treaty of Temecula. Wozencraft noted that:

Temecula was named by me as the place of meeting for all the tribes of the
Cahuijas [sic] nation; couriers were dispatched to the various tribes with
directions to meet me at the above named place as soon as they could assemble[.]
(Wozencraft 1/9/1852)

In the same report, Wozencraft enumerated the Indians “of the South” with whom he had
negotiated treaties. They included the “Kahweas, San Luis Rey Indians, Co-con-cah-was,
Dieguinos, and the Indians of the Colorado…” (Wozencraft 1/9/1852). Wozencraft did not list
or mention an Indian group at San Juan Capistrano. There is no evidence that he identified an
Indian group composed of the petitioner’s ancestors.

31
Juaneño Band of Mission Indians (Petitioner #84A) Proposed Finding

The JBMI-IP submitted an argument regarding unambiguous previous Federal acknowledgment

which was that the Franciscan missionaries stationed at SJC claimed the use of grazing lands
near Las Flores after the establishment of San Luis Rey Mission in 1798. The JBMI-IP further
argued that since some Indians from the Las Flores area lived at SJC Mission, and since a leader
from Las Flores signed the Treaty of Temecula, the treaty also applied to the historical Indian
tribe of SJC Mission and thus provides evidence of unambiguous previous Federal
acknowledgment (JBMI-IP Narrative 2005, 25-26). However, there is no evidence that
Wozencraft considered the Luiseño leader from Las Flores who signed the treaty or other
Luiseño leaders with whom he also negotiated to represent Indians from SJC. There is no
evidence in the record that a land use dispute between the Franciscans stationed at SJC and San
Luis Rey Missions that occurred some 50 years before the drafting of the treaty led him to
include an Indian entity at SJC in the negotiations with other groups.

The JBB petitioner and the JBMI-IP interested party submitted evidence that does not meet the
threshold determination that the petitioner’s members descend from an Indian tribe that the
Federal Government recognized in 1852. The Treaty of Temecula did not mention a SJC Indian
group, and there is no evidence to support the claim that the petitioner’s ancestors were the same
groups with which O. M. Wozencraft negotiated the treaty. Therefore, this PF will evaluate the
JBA documented petition according to the requirements of the seven mandatory criteria of
section 83.7.

32
Juaneño Band of Mission Indians (Petitioner #84A) Proposed Finding

CONCLUSIONS UNDER THE CRITERIA (25 CFR 83.7)

The JBA, JBB, and JBMI-IP submitted evidence for this PF, and OFA staff conducted limited
research to verify and evaluate the evidence, arguments, and interpretation that the petitioners
and interested party submitted. OFA staff conducted interviews and collected documentation
during an 11-day field trip in March 2006. Additionally, OFA conducted verification research in
the sacramental registers (baptisms, confirmations, marriages, burials) of SJC Mission, San
Diego Mission/San Diego Presidio, San Gabriel Mission, and the Los Angeles Parish (Old Plaza)
Church to verify genealogical claims. However, the burden of providing sufficient evidence
under the criteria in the regulations rests with the petitioner. It is not the responsibility of OFA
to obtain copies of documents cited that the petitioners did not provide. The JBA petitioner did
not submit some of the documents it cited in its narrative, and the petitioner is encouraged to
submit a copy of all documents cited.

This PF evaluates the evidence in the record. The petitioner may submit other evidence during
the 180-day comment period following the publication of the notice of the PF. Such new
evidence may result in a modification or reversal of the PF’s conclusions. The Department will
make a FD and publish notice of it after the receipt of any comments and responses. The
Department will base the FD on both the evidence used in formulating the PF and any new
evidence the petitioners and interested parties submit during the 180-day comment and 60-day
response periods.

The evidence submitted by the JBA and JBB petitioners and the interested party, and evidence
the OFA staff obtained through its verification research, demonstrates that the JBA petitioner
does not meet four of the seven mandatory criteria for Federal acknowledgment: criteria 83.7(a),
83.7(b), 83.7(c), and 83.7(e). The petitioner meets criteria 83.7(d), 83.7(f), and 83.7(g). In
accordance with the regulations set forth in 25 CFR 83.7, the failure to meet all seven criteria
requires a determination that the petitioning group is not an Indian tribe within the meaning of
Federal law. Therefore, the Department proposes to decline to acknowledge the JBA petitioner.

The proposed finding reaches the following conclusions for each of the mandatory criteria in
25 CFR Part 83.7:

This PF treats the Indian population at the SJC Mission in 1834 as the “historical Indian tribe.”
The regulations provide for acknowledgment of historical Indian “tribes or groups that have
historically combined” (§ 83.6(f)). The evidence in the record establishes by a reasonable
likelihood that as a result of Spanish policy, the Indian population of the SJC mission became an
entity consisting of Indian tribes or groups that had combined. This Indian tribal entity existed at
the SJC Mission when the Mexican government ordered the secularization of the mission in
1834. Therefore, the petitioner may meet the acknowledgment criteria by demonstrating that it is
a continuation of the Indian tribes that historically combined at the mission by 1834.

33
Juaneño Band of Mission Indians (Petitioner #84A) Proposed Finding

The JBA petitioner does not meet the requirements of criterion 83.7(a). The evidence does not
demonstrate that external observers identified the petitioning group or a group antecedent to the
JBA petitioner as an Indian entity on a substantially continuous basis from 1900 to 1997. An
identification of a group in the 1930’s and identifications at least from 1959 to 1965 of groups
Clarence Lobo headed have not been demonstrated to be identifications of the same entity as the
JBA petitioner and do not constitute substantially continuous identification of an Indian entity.
There were identifications of the similarly named JBM organization between 1979 and 1994.
However, the JBA petitioner has a membership substantially different from JBM and much
larger than JBM. Because the JBA petitioner is nearly contemporaneous with the JBM and has a
substantially different membership, and other evidence does not show continuity in community
or political influence between the JBM and the JBA petitioner, identifications of the JBM
between 1979 and 1994 cannot be considered identifications of the JBA petitioner. For the
period since 1997, external observers have identified the JBA petitioner as an Indian entity.
Therefore, the JBA petitioner has not demonstrated that it has been identified on a substantially
continuous basis since 1900.

The JBA petitioner does not meet the requirements of criterion 83.7(b). The evidence in the
record is insufficient to demonstrate that the JBA petitioner evolved as a distinct community
from the historical Indian tribe that existed at SJC Mission in 1834. The petitioner’s ancestors
derive from an ethnically mixed population of non-Indians, some individual SJC Indian
descendants, and other Indians who lived in the town of SJC in the mid-19th century. The
evidence is insufficient to establish that a predominant portion of the petitioner’s members or
their ancestors comprised a community distinct from non-members at any time since 1834. The
majority of the JBB petitioner’s members descend from individuals who left the town of SJC
several generations ago and do not appear to have maintained significant social contact with
either claimed SJC descendants who remained in town or others who left. A difference between
the two petitioning groups is that SJC town residents who are members of a petitioner mostly
belong to the JBA petitioner while few belong to the JBB petitioner. Since the emergence of the
petitioner’s organization in 1995, there is insufficient evidence the petitioner’s members
comprise a distinct community. The historical SJC Indian tribe would meet this criterion until
1834. The JBA petitioning group has not demonstrated that it meets the requirements of this
criterion since 1834. Therefore, the JBA petitioner has not demonstrated that it is a continuation
of the historical SJC Indian tribe.

The JBA petitioner does not meet the requirements of criterion 83.7(c). The evidence in the
record is insufficient to establish that the JBA petitioner or any group antecedent to the JBA
petitioner maintained political influence or authority over its members from 1834 until the
present. The evidence in the record prior to 1975 largely concerns claims activities of the MIF
and Clarence Lobo and does not demonstrate the exercise of formal or informal political
influence of any group over most of its members. After 1975, CIC provided some leadership for
claimed SJC descendants living in the town of SJC, but the evidence indicates participation by
non-Indians and very little participation in the organization by claimed Indian descendants who
lived outside the immediate area. From 1978 through 1993, the JBM organization demonstrated
some political influence, but rates of participation in its activities and decision-making were
exceedingly low. The evidence in the record about the MIF, CIC, and JBM organizations does
not show that they were a single organization descending through time as entities antecedent to

34
Juaneño Band of Mission Indians (Petitioner #84A) Proposed Finding

the JBA petitioner. From 1995 until the present, the JBA petitioner has not demonstrated it
maintains political influence or authority over most of its members. The historical SJC Indian
tribe would meet this criterion until 1834. The JBA petitioning group has not demonstrated that
it meets the requirements of this criterion since 1834. Therefore, the JBA petitioner has not
demonstrated that it is a continuation of the historical SJC Indian tribe.

The JBA petitioner meets the requirements of criterion 83.7(d). The petitioner submitted a copy
of its governing document which includes its membership criteria.

The JBA petitioner does not meet the requirements of criterion 83.7(e). The petitioner submitted
a membership list on November 28, 2005, that includes 1,640 living, adult members. The list
does not include minors under age 18. The evidence in the record demonstrates that most of the
JBA petitioner’s 1,640 members claim descent only from individuals who were not part of the
historical Indian tribe at SJC Mission as it existed between 1776 and 1834. This PF finds that
only 2 percent (37 of 1,640) of JBA members have actually demonstrated descent from one of
the Indians of the historical SJC Indian tribe. This evaluation estimates that another 35 percent
(576 of 1,640) of JBA members should be able to demonstrate descent from at least one of the
Indians of the historical SJC Indian tribe. Therefore, the JBA petitioner has not demonstrated
that its members descend from an historical Indian tribe.

The JBA petitioner meets the requirements of criterion 83.7(f). The petitioner’s membership is
composed principally of persons who are not members of any federally acknowledged North
American Indian tribe.

The JBA petitioner meets the requirements of criterion 83.7(g). Neither the petitioner nor its
members are the subject of congressional legislation that has expressly terminated or forbidden
the Federal relationship.

Failure to meet any one of the mandatory criteria results in a determination that the petitioning
group is not an Indian tribe within the meaning of Federal law. The JBA petitioner has met
criteria 83.7(d), (f), and (g), but has not met criteria 83.7(a), (b), (c), and (e). Therefore, this PF
concludes that the JBA petitioner does not meet all the mandatory criteria to be acknowledged as
an Indian tribe.

35
Juaneño Band of Mission Indians (Petitioner #84A) Proposed Finding

Criterion 83.7(a) requires that

the petitioner has been identified as an American Indian entity

on a substantially continuous basis since 1900. Evidence that
the group’s character as an Indian entity has from time to time
been denied shall not be considered to be conclusive evidence
that this criterion has not been met. Evidence to be relied
upon in determining a group’s Indian identity may include one
or a combination of the following, as well as other evidence of
identification by other than the petitioner itself or its members.

Introduction

Criterion 83.7(a) evaluates the evidence that external sources have identified the petitioner as an
American Indian entity on a substantially continuous basis. To satisfy this criterion the
petitioner is required to show the identification of the petitioning group as an American Indian
entity by an external source or sources since 1900. This PF finds insufficient evidence of
substantially continuous identifications of the JBA petitioner from 1900 to the present.
Therefore, the JBA petitioner does not meet the requirements of criterion 83.7(a).

The JBA and JBB petitioners and the JBMI-IP interested party submitted a variety of sources as
evidence intended to meet criterion 83.7(a). The evidence in the record relevant to this criterion
can be arranged in several categories: documents created by Federal, state, or local
governments; scholarly studies; newspaper and magazine articles; and records of organizations
and Indian entities. Evidence in the record identifies the petitioning group since 1997. However,
not all documents in the record provide identifications that satisfy criterion 83.7(a), as outlined
below.

Many scholarly studies in the record, although published during the 20th century, identified
historical Indian entities in the 18th and 19th century and therefore do not constitute
identifications of a contemporaneous 20th century entity. Many newspaper and magazine
articles named individuals who may be the petitioner’s claimed ancestors, but these same
documents did not identify an Indian entity associated with those individuals. Other articles
identified groups, but these identifications, many including references to SJC Mission, did not
identify or were too vague to identify an entity that has been shown to be antecedent to the JBA
petitioning group. Some documents from public officials named individual group members,
such as Clarence Lobo. However, many of these documents constitute little more than
acknowledgments of receipt of a letter. Since public officials often respond to a communication
from individuals about whom they have little if any knowledge, such pro forma letters of
response are not considered identifications of the petitioning group or any group antecedent to
the JBA petitioner.

36
Juaneño Band of Mission Indians (Petitioner #84A) Proposed Finding

Analysis of the Evidence 1900-1949

A 1930’s newspaper article was the only external identification, in the evidence in the record, of
a group that claimed to be SJC Indians for the period 1900 to 1949.
Government:

Federal censuses in the record, including the 1900 census, do not provide evidence the Federal
Government identified an Indian entity. The censuses enumerated individuals but did not
identify a group antecedent to the JBA petitioner (1900 Federal census, Orange County, San Juan
Township). The 1900 Federal census did not show the JBA petitioner’s ancestors in any location
that the enumerator identified, in the margins or elsewhere, as an Indian settlement or entity.

The record includes the 1910 Federal census for San Juan Township and Santa Ana Township in
Orange County, California. The San Juan Township enumeration contained a separate section
entitled “Special Inquiries Relating to Indians.” This section of the 1910 census listed 19
individuals, 13 enumerated as “San Juan Capistrano” Indians. The census enumerators for Santa
Ana Township did not prepare the “Special Inquiries Relating to Indians” return. The San Juan
and Santa Ana Township enumerations identified individuals, but did not identify those
individuals as constituting a group or settlement (1910 Federal Census, Orange Country, San
Juan Township). OFA reviewed the 1910 Federal census return that listed students at the
Sherman Institute, an Indian school established in 1901 in Riverside, California. The 1910
census returns regarding the “Special Inquiries Relating To Indians” listed a number of tribal
descriptions including Cahuilla, San Luiseño, Diegueño, but no Juaneño, SJC Mission, or
another related term (1910 Federal Census, Riverside County, Special Inquiries Relating to
Indians). The census listed a tribal heritage for many students from many southern California
tribes, but not one for a student from SJC or “Juaneño.”

The record also includes the 1920 Federal census for San Juan Township, Santa Ana Township,
and El Toro Precinct where many of the petitioner’s ancestors lived. There was no separate
Special Indian Schedule as in 1900 and 1910. The enumerators listed most of the JBA
petitioner’s ancestors as “White” or “Mexican” in the field for race or color; however, that alone
would not preclude identification of an Indian entity under the regulations at section 83.7(a). As
was the case with the previous censuses, the enumerators identified individuals and not a group
of Indians in SJC or elsewhere (1920 Federal Census, Orange County).

The JBB petitioner claims: “In 1928, 1933, and 1960 Federal officials collected names of JBMI
(Juaneño Band of Mission Indians) members with the assistance of tribal elders and leaders”
(JBB Summary of Petition for Recognition, 1). This claim refers to the DOI’s preparation of the
1933 Census Roll under the direction of Fred Baker pursuant to the 1928 Claims Act that
authorized the Attorney General of the State of California to file suit against the Federal
Government on behalf of California Indians. However, the characterization of the process as
having entailed Federal officials collecting names of “JBMI members” is not accurate. In his
instructions to Baker dated August 21, 1928, the Commissioner of Indian Affairs E. B. Meritt
noted that: “application for enrollment may be made in writing to [the Secretary of the Interior]
‘within two years from the approval of this act’- May 18, 1928.” Meritt further noted: “No limit
on the quantum of Indian blood has been fixed by law or otherwise as the requisite for

37
Juaneño Band of Mission Indians (Petitioner #84A) Proposed Finding

enrollment of these Indians; nor will the usual requirements as to tribal recognition and
maintenance of tribal relations under the various decisions with which you are familiar be
applicable in this enrollment work” (Correspondence Regarding California Claims Enrollment
1928-1933, Meritt to Baker 8/21/1928). Claimants were to apply for enrollment as individuals.
Acknowledgment precedent has held that enrollment as individual descendants under the 1928
Claims Act did not constitute Federal identification of an American Indian entity pursuant to
criteria 83.7(a) (See Muwekma PF, 12; Muwekma FD, 15-24).36

The JBB petitioner asserts that the listing of claimed ancestors in documents produced by
officials of the Sherman Institute constitutes Federal identification of an Indian entity in SJC or
Orange County. The JBB petitioner also argues that at the Sherman Institute: “those Indians
designated as Mission Indians were also thought of as pertaining to specific Bands and Indians
from northern towns and cities such as Salinas and San Francisco were also identified as
belonging to the Mission Indian ‘tribe’ or ‘nation’ but having a specific band identity”
(Supplemental Materials-Narrative Extracts 11/29/2005, 27). The JBB did not submit evidence
that corroborates this claim. Sherman Institute officials listing students by a tribal name or origin
in their records provided information about individuals, but did not identify an Indian entity. An
identification of “Mission” Indians did not constitute an identification of a group that descends
from the historical Indian tribe of SJC Mission or is a precursor to this petitioner since there were
many missions with Indian populations to which the term “Mission” Indians could apply.

There is no evidence that Sherman Institute officials admitted students on the basis of “tribal”
membership. A previous acknowledgment determination found that attendance of a student at
the Sherman Institute most likely was approved on the basis of “individual characteristics [blood
degree] rather than any recognition or identification of an Indian entity to which he may have
belonged” (See Muwekma FD 2002, 25). The finding further noted: “Acknowledgment
precedent has established the principle that the identification of individuals as Indians is not
evidence sufficient to meet the requirements of criterion (a)” (see Muwekma FD 2002, 25). The
Chinook PF (1997) also found that Indian children attended government schools similar to the
Sherman Institute, but “did so because of their degree of Indian ancestry, not because the Indian
Office recognized a Chinook tribe” (see Chinook PF 1997, 6; Chinook HTR 1997, 50-51).

In 1930, out of 1,150 students Sherman Institute officials reported a total of 156 students they
classified as “Mission Indians,” but the same Institute officials did not define the “Mission
Indian” category (The Sherman Bulletin 9/12/1930). The evidence in the record does not
indicate that Sherman Institute officials classified “Mission Indian” differently than did the BIA,
nor that admittance to the Institute was based on tribal membership rather than Indian ancestry.
The descriptive term “Mission Indian” did not apply exclusively or predominately to descendants
of the historical Indian tribe of SJC Mission or any other Indian entity associated with a specific
mission, and therefore it does not constitute evidence of an identification of a SJC Indian entity.

36
The Muwekma FD concluded that “…the available evidence of the application forms that were approved
after the Act of 1928, and the 1933 census roll and later judgment rolls that included individual ancestors, is not
sufficient to meet the requirements of criterion (a)” (Muwekma FD, 24).

38
Juaneño Band of Mission Indians (Petitioner #84A) Proposed Finding

OFA staff reviewed the 1930 Federal census return for Sherman Institute students associated
with SJC. The census listed the “tribe” of two such students, Bernice and Petra Doram, as
“Mission,” and their blood quantum as “full.”37 The census did not list them as SJC Mission
Indians. The “Mission Indian” census category was much larger than a group that descended
from or claimed descent from the historical Indian tribe of SJC Mission. The census return also
included other information regarding the students that further suggests that this constituted an
identification of individuals instead of a group. The other categories included place of birth and
information regarding the blood quantum of parents of Indian ancestry (1930 Federal Census,
Riverside County, Sherman Institute, 2). The determination of eligibility for admission to
Sherman Institute was based on blood degree, and not affiliation with a “tribe.” There is no
evidence that the census enumerator based his identification on anything other than a self-
identification on applications to the school.38 The identification of individual students in a
boarding school as “Mission Indians” is not the identification of a SJC Indian entity in 1930.

Scholars:

Scholarly publications in the record include two studies anthropologist Alfred Kroeber wrote
entitled “The Religion of the Indians of California” (Kroeber 1907) and “Shoshonean Dialects of
Southern California” (Kroeber 1909). In the 1909 study Kroeber described the language of the
Luiseño and Juaneño in general terms. Kroeber employed Jose de Gracia Cruz (“Acu”
b.abt.1845-d.aft.1910), who descended from the historical Indian tribe of SJC Mission, as an
informant for more than 150 words from the language SJC Mission Indians had spoken.
However, Kroeber did not identify a contemporaneous group. The record also includes
Constance Goddard DuBois’ 1908 study “The Religion of the Luiseño Indians of Southern
California” that documented the spread of the Chingichinich religion to the Luiseño in historical
times, but not after 1900 (Dubois 1908). Philip Sparkman’s “The Culture of the Luiseño
Indians” (Sparkman 1908) elaborated on the similarity between the Luiseño and Juaneño dialect.
None of these scholarly studies described or identified the JBA petitioner or an antecedent Indian
group existing at the time of the publications.

In 1918, Edward Gifford published a study entitled “Clans and Moieties in Southern California”
that identified clans and moieties among the Luiseño, Diegueño, and related groups including the
Cahuilla and Cupeño in historical times and the early 20th century (Gifford 1918). However,
Gifford did not identify an Indian group from SJC. His discussion of the Luiseño focused on the
residents of the federally maintained reservations such as Pala and Pauma that were a part of the
Mission Indian Agency.

In 1925, Kroeber published a general survey entitled “Handbook of the Indians of California”
that summarized several decades of ethnohistorical and ethnographic research on California
Indians. In this study Kroeber discussed the historical Indian population of SJC Mission prior to
37
Other evidence demonstrates that Bernice and Petra Doram were born at SJC, and descend from the
historical Indian population of SJC Mission. Petra Doram has descendants in the JBB petitioner. Other Doram
descendants are JBA members.
38
In 1918, Ernest Parra submitted two applications to Sherman Institute for his daughters Eva and
Benedicta. Parra reported “Mission Indian” as the “Tribe” on the application (Parra 1931).

39
Juaneño Band of Mission Indians (Petitioner #84A) Proposed Finding

1900, but did not identify a group antecedent to the petitioner or a group existing between 1900
and 1925.

Several other books published between 1900 and 1949 related to historical periods prior to 1900.
They included H. E. Bolton’s 1927 translated edition of Juan Crespi’s journal of exploration in
California between 1769 and 1774 entitled Fray Juan Crespi, Missionary Explorer on the Pacific
Coast 1769-1774 (Bolton 1927). The translated diary contained descriptions of the Indians of
what would later become Orange County at the time of the initial Spanish colonization of
California. However, it did not identify a group antecedent to the petitioner and did not identify
a group after 1900. An important source appeared in print in the 1930’s, the compiled
ethnographic notes of SJC missionary Geronimo Boscana, O.F.M., who was stationed at SJC
Mission from 1814 to 1826. Although published in the 1930’s (in 1933 by the Fine Arts Press in
Santa Ana, California, and in 1934 by the Smithsonian Institution, Washington, D.C.), Boscana’s
notes described the historical Indian population of SJC Mission in the 1820’s, and not in the 20th
century (Boscana in Harrington 6/27/1934).

Sherburne Cook published a series of monographs in 1943 that appeared in print again in 1976 in
a single volume entitled The Conflict between the California Indian and White Civilization
(Cook 1976). Cook’s monographs described many aspects of Indian and non-Indian interactions
in California, as well as demographic patterns that included drastic declines in the size of the
Indian populations between 1769 and 1900. However, his studies focused on the 18th and 19th
centuries, and not the 20th century, and did not describe or identify a contemporary Indian entity
in SJC or Orange County, California.

Newspapers and Magazines:

The record contains a 1909 article in Outing Magazine Clifton Johnson wrote, entitled “An Old
Village on the Pacific Coast,” which was a profile of the town of SJC. The article included a
photograph of two men and a woman outside of what appears to have been a private residence
that the author captioned “An Indian family at home.” Johnson also described the village
school. According to Johnson: “[t]he seventy-five pupils are an odd mixture of whites and
Mexicans and Indians and various combinations of the races” (Johnson 1909, 274). A general
reference to an unspecified number of Indian children attending a local school along with non-
Indians does not constitute identification of an Indian entity at SJC.

There is a newspaper article in the record dated to 1929 regarding J. Tibbet’s donation of his
collection of western artifacts to Claremont College. The article noted:

Seventy-five Indians, representing the various tribes of Mission Indians in the

Southwest, will participate in the first private showing of the notable Tibbet
collection of western historical objects at the Claremont Colleges Museum in
Mason Hall tomorrow from 1 to 5 pm. (Newspaper Article n.p. [c. 1929])

The article also reported that among those to be present was Adam Castillo, the president of the
Mission Indian Federation (MIF). The article made a general reference to the presence of
“Mission Indians in the Southwest,” but was too vague to constitute an identification of a SJC

40
Juaneño Band of Mission Indians (Petitioner #84A) Proposed Finding

Indian group. “Mission” Indian generally refers to an ethnic grouping much larger than any
entity that could have been a precursor to the petitioner, or specifically associated with SJC
Indians.

Several newspaper articles published in the 1930’s did not identify a SJC Indian entity. A 1931
article from a local newspaper named the Coastline Dispatch mentioned individuals the JBA
petitioner claims were some of their Indian ancestors or relatives, including Ramon Yorba and
Edward Lobo. The article discussed the cleaning of the grounds of the SJC cemetery, and the
title was “Local Spanish Folk Clean Cemetery Grounds” (Coastline Dispatch 10/30/1931). It did
not identify an Indian group at SJC in 1931.

A second 1931 article from the Coastline Dispatch reported a statement the non-Indian Marcos
H. Forster, identified in his capacity as MIF secretary, made regarding the ongoing enrollment
for the 1933 Census Roll. According to the article, Forster claimed that some 20,000 “Mission
Indians” the Federal Government registered lived in southern California. The article reported on
claims enrollment that was to take place at Pala, and later at SJC (Coastline Dispatch
11/13/1931). However, the article made only a general reference to the “Mission Indians” in
southern California, and did not identify an Indian group at SJC or mention group activities in
connection to claims. A 1932 article also referenced the claims process, and noted that a
“number of these claimants reside in San Juan Capistrano” (Coastline Dispatch 2/12/1932). This
mention of individual claimants did not constitute an identification of an Indian group. Several
other articles in the same newspaper reported on the status of the claims process, but did not
identify an Indian group at SJC or in Orange County, California (Coastline Dispatch 2/1/1935;
3/1/1935).

A 1932 article based on information Fr. St. John O’Sullivan, the pastor at the mission, supplied
that reported details of the culture at contact of Indians living in what later became SJC
(Coastline Dispatch 8/4/1932). However, an ethnohistorical discussion of elements of Indian
culture in the late 18th century did not constitute an identification of an Indian group in SJC in
the 1930’s. A second 1932 article outlined the history of SJC Mission prior to 1900, but did not
identify a contemporary Indian group that existed between 1900 and 1930 or at the time of the
publication of the article (Coastline Dispatch 11/4/1932).

A 1936 article in the Coastline Dispatch made general references to the history of the region, and
the existence in the Bowers Museum in Santa Ana of a stone bowl a construction crew
uncovered (Coastline Dispatch 5/28/1936). Other articles from the same period reported the
deaths of several individuals, including several identified as Indians or Mission Indians. One
discussed an “Indian” from Jalisco, Mexico (Coastline Dispatch 6/20/1933, 11/3/1933,
4/13/1934, 4/20/1934, 1/11/1935, 2/15/1935). These articles, however, did not explicitly identify
an Indian entity at SJC or in Orange County, California.

One of several articles written by the non-Indian Alfonso Yorba (abt. 1910-1992) was the only
document in the record that identified an Indian entity in Orange County, California, related to
SJC Mission prior to the 1950’s. These articles focused primarily on the non-Indian families that
settled in the SJC area in the 1830’s and 1840’s and their descendants, and historic adobes in the
town that dated from the same period. One Yorba article from 1936 published in an unidentified

41
Juaneño Band of Mission Indians (Petitioner #84A) Proposed Finding

newspaper made reference to a “Forgotten Race” of surviving “Original Mission Indians.” The
article identified an Indian entity; it noted:

While much attention has been given to the preservation of ex-mission San Juan
Capistrano, little indeed has been directed toward the San Juaneño Mission
Indians–a tribe that today numbers more than 300 strong and is still resident in
this county. (Newspaper Article [SJC?] n.p. [c.1936])

A second article dated August 10, 1936, and entitled “County Men at Indian Rites,” noted that
Alfonso Yorba and several other individuals went to Rincon reservation in San Diego County,
California, to observe a religious celebration (Coastline Dispatch 8/10/1936). This article did
not identify an Indian entity at SJC.

Other newspaper articles from the 1930’s described public events some of the JBA petitioner’s
ancestors attended, but none of the articles identified them as members of an Indian entity that
existed in the 1930’s. The events included a 1932 Armistice Parade held in Fullerton (Coastline
Dispatch 11/18/1932), “Fiesta Day” held at Santa Ana Junior College (Coastline Dispatch
5/12/1933), and plans for the “Fiesta del Oro,” also to be held in Santa Ana (Coastline Dispatch
7/14/1933). The newspapers did not describe these as events an American Indian entity in SJC
or Santa Ana organized, and the events outlined in the newspaper did not describe an Indian
group at SJC.

In 1940, one of the JBA petitioner’s ancestors and one-time member of the MIF, Jose Doram,
died in Santa Ana. Two articles, one from an unidentified newspaper, reported Doram’s death
and provided details of his life including his ability to speak several different Indian dialects
including Acjachemen, San Luiseño, San Diegueño, and Cahuilla. While the articles identified
Doram as a “Mission Indian,” they did not identify or mention a specific group to which Doram
belonged. An article noted that he worked to “establish the rights of his tribe” but did not name
that “tribe,” so it is not clear whether that entity relates to the petitioner. A vague reference to
the “race of Mission Indians” was not an identification of a SJC Indian entity (Coastline
Dispatch 5/31/1940).

Organizations:

The Mission Indian Federation (MIF), established in Riverside, California, in 1921, was an
active organization during the 1920’s and 1930’s. The MIF published a magazine called The
Indian, first issued in April 1921 (The Indian 4/1921, 3, 10). While individuals who claimed
descent from Indians from SJC Mission (and who are claimed as ancestors by the JBA
petitioner) were members of the Federation, it was a pan-Indian organization with members from
different Mission Indian groups, primarily the federally recognized Indian tribes on reservations
in southern California. As such, the evidence in the record does not support an assertion that the
MIF was synonymous with or was a “surrogate” for a SJC Indian entity.39

39
One document in the record is entitled “Forster Ledger Book, 1922-1926,” which apparently recorded
collections for the MIF from members of SJC. One entry dated August 15, 1926, had a caption that read “SJC
Mission Indian Federation.” Earlier entries generally noted “SJC, Cal.” However, an August 1922 accounting noted
that $13.60 collected in SJC had been sent to Mr. [Jonathon] Tibbet, and another $1.40 retained for local expenses.

42
Juaneño Band of Mission Indians (Petitioner #84A) Proposed Finding

The MIF included some members who claimed descent from the historical Indian tribe of SJC
Mission, but also residents of the federally recognized and maintained “Mission Indian”
reservations for Luiseños, Diegueños, and Cahuillas in San Diego County such as Pala and
Pauma. An external identification of the MIF, which included several groups from different
localities and individuals who are not among the petitioner’s ancestors, did not constitute an
identification of a SJC Indian entity. Identifications of the MIF SJC chapter in MIF documents
by individuals from SJC who were also members of the chapter, such as Marcos H. Forster,
constitute self-identifications.

The record contains a number of petitions and letters MIF representatives wrote in the 1930’s,
and responses from Federal Government officials. These documents do not provide evidence of
external identifications of a SJC Indian entity, even when the MIF official who drafted, or is
mentioned in the document, might be the petitioner’s claimed ancestor. For example, in April
1933, the MIF sent a petition to the Secretary of the Interior asking for the removal of C. L. Ellis,
who was in charge of the Mission Indian Agency in Riverside (Castillo et al. 4/15/1933). This
letter did not mention SJC and does not constitute an identification of the JBA petitioner or an
antecedent Indian entity.

Similarly, an October 1933 letter from Mission Indian Agency Superintendent John W. Dady to
Marcos H. Forster does not provide evidence of Federal Government identification of a group
antecedent to the petitioner. The letter informed Forster of programs available to Mission
Indians under the National Recovery Act, administered by Ray Mathewson who was stationed in
San Diego. The letter addressed to Forster did not identify him as anything other than a private
citizen, and Dady’s reference to “Our Mission Indian people” was to an Indian population larger
than any SJC group and most likely to Indians living on the federally maintained reservations
administered through the Mission Indian Agency in Riverside (Dady 10/23/1933). A group
antecedent to the petitioner claiming descent from Indians from SJC Mission was not an Indian
group the Mission Indian Agency identified. Therefore, the letter does not provide evidence for
the identification of a group antecedent to the JBA petitioner.

Analysis of the Evidence 1950-1977

The period 1950 to 1977, which encompassed the years of greatest activity of Clarence Lobo
(b.1912-d.1985), is considered here as a single chronological period. During this period Lobo
emerged as a leader of the MIF and as a self-described “chief” of a group that claimed descent
from the historical Indian tribe of SJC Mission. Many of the available identifications in the
record in this period are of Lobo either in his role with the MIF or the pan-Indian League of
California Indians (LCI), which were not SJC groups, or as an individual. The record contains
identifications, at least during the years from 1959 to 1965, of a Juaneño “tribe” or “group,”
usually associated with Lobo. Some of the petitioner’s ancestors may have comprised a portion
of such an Indian entity, but these references are too general to determine that they referred to
those ancestors as that group or a distinguishable subgroup. These historical identifications

Tibbet was one of the founders of the MIF. It appears that the register recorded the collection of funds for the local
MIF chapter, as well as funds forwarded to the larger organization.

43
Juaneño Band of Mission Indians (Petitioner #84A) Proposed Finding

appear to refer to a group larger than either the JBA or JBB petitioner. They do not distinguish
the JBA petitioner from the JBB petitioner, and thus do not actually identify either petitioning
group. These identifications of a historical group are too generic and not specific enough to
identify the JBA petitioning group or a group antecedent to the JBA petitioner.

Government:

The record contains a 1950 letter from Milton Stewart, a legislative assistant to Congressman D.
Roosevelt, a member of the House of Representatives from New York, addressed to Clarence
Lobo and Richard Lobo (Stewart 3/3/1950). The letter itself does not provide evidence of
identification. It did not identify either Lobo other than by their names, and did not associate
them with a group. Moreover, it appears to have been a form letter of the type sent to any visitor
to Roosevelt’s office, thanking the recipient of the letter for visiting. There is no evidence in the
record of a member of Congress or any other Federal official identifying the petitioner or a group
antecedent to the petitioner.

A 1953 report of the House of Representatives regarding the Bureau of Indian Affairs mentioned
the “Juaneño” in a section of the report on “historical” data about tribes as: “[a] subdivision of
the Shoshonean Stock located at Mission of San Juan Capistrano in Orange County, Calif.” That
section of the report included a “Special Supplementary Data” table showing the “Distribution of
Indian Tribes By States And Counties” based on information from the 1930 Federal census that
indicated some “Juaneño” were living in Orange County, California (Report … An Investigation
of the Bureau of Indian Affairs 1953, 215, 403, 671). Information from census records was
based on self-identification by individuals. The report stated the Indian population of California
in 1950, but provided no figure for any “Juaneño” population. The parts of this report that listed
Indian organizations did not list any “Juaneño” or SJC entity (Report … An Investigation of the
Bureau of Indian Affairs 1953, 1040-41, 1363-65, 1366-70). The report identified a historical
tribal “subdivision,” but did not identify an Indian entity in Orange County in 1930 or 1953.

The claim is made that: “[t]he Federal Government recognized the leadership of Clarence Lobo
of the Juaneño Band of Mission Indians during the proceedings of the California Indian Claims
Commission, Docket 80” (Summary of Petition for Recognition n.d. [2004], 1). This assertion is
relevant to criterion 83.7(a) since it relates to a claim of the recognition of Lobo’s leadership of a
group, and is based on an exchange of correspondence between Lobo and the Commission in
1961. Lobo wrote to the Commission in a letter dated July 14, 1961, and in his letter he
identified himself as “Chief Clarence H. Lobo” (Lobo 7/14/1961). His reference to a San Juan
Capistrano Band constitutes self-identification. The letter addressed details regarding a claim
before the Commission and the status of legal representation for the claim. Although not clearly
explained in the correspondence, Lobo’s letter and an earlier communication in 1958 (Littell
4/25/1958) apparently concerned the resignation of Norman M. Littell as attorney of record for
claims of “Mission Indians” and not specifically of a group from SJC Mission.

Lobo received a response from the Commission to his letter of July 14, 1961, from Jean Hanna,
the Clerk of the Commission. The letter used the same title and address that Lobo had used on
his letter of July 14 and Hanna apparently copied it for the letter. The content of the letter,
however, does not provide evidence that the Commission in any way identified Lobo’s

44
Juaneño Band of Mission Indians (Petitioner #84A) Proposed Finding

leadership of a group. In the letter Hanna wrote: “Reference is made to your letter of July 14,
1961, requesting information regarding the Mission Band of Indians, Docket No. 80.” The rest
of the text of the letter addressed legal representation for the claimants and provided the
explanation, “The California Indian Case, Dockets 31-37 is not on appeal to the Court of
Claims” (Hanna 7/27/1961). Hanna’s pro forma duplication in the July 27, 1961, letter of
Lobo’s address and title as it appeared on the letter Lobo sent to the Commission on July 14,
1961, does not provide evidence of the Commission’s identification of a group from SJC or a
group antecedent to the petitioner. Additionally, the JBA petitioner has presented insufficient
evidence to demonstrate that the claims process under Docket 80 constituted an identification of
a specific group antecedent to the petitioner. All “Mission Indians” or “California Indians” were
a group larger than a specific Indian entity that was a precursor to the JBA petitioner.

In 1964, Lobo sent a copy of a petition to the Bureau of Indian Affairs in Washington, D.C.,
which included signatures from 75 individuals whom he identified as “Juaneño Indians.” Carl J.
Cornelius, Chief Tribal Operations Officer, responded to Lobo in a letter dated July 24, 1964.
The letter acknowledged “your letter of July 15, regarding a resolution signed by 75 of the
Juaneño Indians” in support of Lobo’s attempt to remove Charles E. Burch, Jr., as attorney of
record for the claims group (Cornelius 7/24/1964). Burch had earlier responded directly to Lobo
and discussed the compromise settlement in the claims cases. He further noted that he preferred
to discuss the situation with Lobo, but that “your personal letter does not comply with the legal
requirements for terminating the attorney agreement and that we will therefore continue to
represent the Juaneño Band of Mission Indians in the Docket 80 cases” (Burch 3/23/1964).
Burch’s letter mentioned a “Juaneño Band of Mission Indians” only in repeating the
identification Lobo himself made in his letter of July 15. Moreover, since Burch was an attorney
representing any “Juaneño” claimants, his mention of a group does not constitute an external
identification of it. The claimant group in that docket was called the “Mission Indians.”

Leonard Hill, the Bureau of Indian Affairs Area Director based in Sacramento, also responded to
Lobo’s letter of July 14, 1964. Hill wrote: “This is in reply to your letter of July 14, 1964,
regarding the claims attorney contract of the San Juan Capistrano Band of Mission Indians.”
Since Hill merely identified the subject of Lobo’s letter of July 14, the letter does not provide
evidence of Federal Government identification of an Indian group.40 Hill responded regarding
the status of the relevant dockets. In this letter Hill informed Lobo that the Indians Claims
Commission had approved a compromise offer to settle claims arising from Dockets 80 and 80D,
347, and 31 and 37. None of the dockets represented a claim of a SJC band. Moreover, Hill
noted:

Since the settlement is a final judgment from which there is no appeal, it would
appear that the claims attorneys involved have fulfilled their functions and that
there is no point in further efforts to remove any of them. (Hill 7/21/1964)

40
It is possible that thecontract with attorneys approved by the Bureau did identify a specific band as a
component part of the claims organization.

45
Juaneño Band of Mission Indians (Petitioner #84A) Proposed Finding

Scholars:

Scholarly studies published during the period 1950 to 1977 did not identify a contemporary SJC
Indian entity. One is the 1952 study Edith Webb wrote entitled Indian Life at the Old Missions.
The book described the development of the California missions, and contained specific reference
to SJC Mission in the late 18th century and early 19th century (Webb 1952, 46-47). However,
Webb did not identify a contemporary group in the early 1950’s, or at any time during the 20th
century. A new edition of The Indians of Los Angeles County, which was a republication of a
series of newspaper articles Hugo Reid first published in the 1850’s in a Los Angeles newspaper,
appeared in 1968 (Reid 1968). Reid’s letters described Indians from former San Gabriel
Mission, and not SJC Mission.

Alan Hutchinson’s 1969 monograph, Frontier Settlement in Mexican California: The Hijar-
Padres Colony and its Origins, 1769-1835, documented a colonization scheme in Mexican
California in the 1830’s (Hutchinson 1969). The study focused on the early 19th and not the
20th century, and did not describe or identify the petitioner or a contemporary Indian group in
SJC.

The record includes two academic studies written prior to 1970: Nona Willoughby, “Division of
Labor Among the Indians of California;” and Herbert Harvey, “Cahuilla Settlement Patterns and
the Time Perspective” (Willoughby 1963; Harvey 1968). The Willoughby study examined labor
patterns among different California Indian groups in the 1930’s and 1940’s, but did not discuss
or identify an Indian group in SJC or Orange County, California. Harvey’s study focused on
groups living in San Diego County on the federally maintained reservations administered as a
part of the Mission Indian Agency, and did not identify an Indian group from SJC or Orange
County, California. Moreover, much of the study relates to the 19th century, and not the 20th
century as required under criterion 83.7(a).

Newspapers and Magazines:

An article in The San Diego Union on May 9, 1950, reported that a “group of San Diego County
and Capistrano Indians” went to Washington, D.C. with Purl Willis, regarding concerns of
“Mission Indians.” This mention of a group much larger than SJC was not an identification of
the JBA petitioner (The San Diego Union 5/9/1950).

An article from about 1951 identified a pan-Indian organization and not a separate SJC group.
The article noted that:

More than 100 Indians from the Capistrano-Santa Ana band met with their
captain, Clarence Lobo, in Santa Ana Community clubhouse Sunday to elect
officers for their group.… Elected to office were Clarence Lobo, president; Sal
Bleeker, vice president; David Higuera, secretary-treasurer and Mrs. Acelia
Macias, assistant secretary-treasurer. Board of directors are Frank Tasfoya [sic],
Mrs. Beatrice Hieth, George Nieblas, Mrs. Mary Castillo, Earlyn Bleeker and
Mrs. Marie Vasquez. Mrs.Yolanda Sandoval was recording-secretary for the day.
(Newspaper Article n.p. [c.1951])

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Juaneño Band of Mission Indians (Petitioner #84A) Proposed Finding

The inclusion of Frank Tafoya in the Board of directors of the group identified in this newspaper
article suggests that the group mentioned was the pan-Indian LCI. A second newspaper article
from about the same time described what appears to have been the same event, although the
article did not mention any group members other than Clarence Lobo. It referred to “the Indian
organization for this area” (Newspaper Article n.p. 7/20/1951). Because the members of the LCI
claimed descent from several historical tribes, it was not a group of SJC Indians or a group
antecedent to the JBA petitioner. Thus, identification of this Indian entity is not an identification
of the petitioning group.

A 1959 article reported:

Not long ago, at the corner of Mission Street and Highway 101 in San Juan
Capistrano, the Juaneño Indians held a colorful ceremony unique to the eyes of
the white men. So much so, that had any white man witnessed the ritual in
California’s early days, he would have immediately been put to death by the
Indians. But on Feb. 28, for the first time in history, white men were invited to
watch the ancient ceremony bestowing rank. Chief Clarence Lobo arranged the
spectacular event, and said this week that two such ceremonies will be held in San
Juan Capistrano during the summer. The rank of “Aid to the Chief” was
bestowed upon Joe Placentia, while Juan Majel of San Juan Capistrano, was made
warrior chief, or body guard to Chief Lobo. (Coastline Dispatch 3/19/1959)

The article indicated the existence of an organization with officers and thus identified an Indian
entity of “the Juaneño Indians” in 1959.

Newspaper articles written in the 1960’s and 1970’s identified Clarence Lobo as the “chief” of
the “Juaneño Indians.” An undated 1964 article entitled “I’m No Chief, Indian Admits,”
identified a “Juaneño Indian Tribe” (Register [c.1964]). A 1964 Los Angeles Times article does
not appear to constitute an external identification since it reports a self-identification that Lobo
made (Los Angeles Times 7/3/1964). An article from July 1964 noted the organizing activities in
Orange County, California, of Amos Hopkins-Dukes, a Kiowa Indian from Oklahoma. This
vague reference to Indians in Orange County, California, does not constitute an identification of
an Indian group (The Register 7/6/1964). Other 1964 articles regarding Clarence Lobo’s protest
in the Cleveland National Forest appear to have identified an Indian group. One article from
August 1964 reported that: “A group of Juaneño Indians” near SJC had “started their own cold
war against the Federal Government” and that “[a]bout 100 of the Indians will hold a pow wow”
at a ranch near SJC to map their strategy (The Evening Tribune 8/1964). Several other articles
dated to 1964 and 1965 identified Lobo as the “leader” or “chief” of the “Juaneño Indian Tribe”
or as “Chief Clarence Lobo and his people, the Juaneño Indians of San Juan Capistrano”
(Newspaper Article n.p. [c.1964]; Newspaper Article n.p. [c.1965]). Some of these newspaper
articles identified a Juaneño entity in 1964 and 1965.

A 1971 article reported Lobo’s plans to move to Lake Elsinore. The article identified Lobo as
“chief of the Juaneño band of Indians” who “were original residents of the area.” Because the
article quoted Lobo, however, it appears to be a self-identification (The Daily Enterprise

47
Juaneño Band of Mission Indians (Petitioner #84A) Proposed Finding

5/25/1971). The last newspaper article to mention Lobo appeared in 1973 and identified him as
the “chief” of the “Juaneño Indians of South Orange County” (Newspaper Article n.p. 1/3/1973),
which might imply the existence of an Indian organization. Lobo moved from SJC to Oroville in
northern California in 1975 and was not mentioned again until his death in 1985 (The Orange
County Register 7/6/1985). A 1976 article entitled “Juaneños: A 200-Year Fight To Survive”
noted that “in San Juan Capistrano, there are little more than 300 residents who are Indians or
their descendants” (The Register 8/15/1976). The principal informant for the article appears to
have been Hoopa Indian Jasper Hostler, the president of the Capistrano Indian Council (CIC),
organized in February 1975. The article mentioned a population of some 300 SJC residents who
claimed Indian ancestry, but references to individual descendants do not identify an Indian
entity. The article focused on the CIC which was a pan-Indian organization and is not an
antecedent group of the JBA petitioner.

Organizations:

The record contains a document from the SJC Chamber of Commerce that dates to 1963.
Members of the SJC Chamber of Commerce signed a document that identified Clarence Lobo
“as the Chief and Spokesman for the local tribe of Indians known as the Juaneño Indians”
(Valtan et al. [1963]). Although this letter may have merely repeated Lobo’s self-identification,
in the absence of a communication from Lobo to the Chamber this document appears to be an
identification of an Indian entity at SJC in 1963.

Analysis of the Evidence 1978-1995

The record contains evidence of external identifications of the Juaneño Band of Mission Indians
(JBM) organization, formed in 1978, for the period 1979 to 1994. There also were general
references to Juaneños during these years that were not identifications of the JBM. The evidence
in the record shows that the membership of the JBA petitioner differs significantly from the
membership of the JBM organization, and did so when those groups had membership lists that
were nearly contemporaneous with each other. The JBA petitioner does not appear to be a
continuation of JBM, despite a portion of JBM members constituting a portion of the JBA
membership. The numerous new members of the JBA petitioner did not move to it from another
entity, separate from JBM, that had been identified since 1900. Dramatic fluctuations between
JBA membership lists also make it difficult to find organizational continuity from a prior
organization. The JBA petitioner has a membership substantially different from JBM and much
larger than JBM. In view of this evidence of discontinuity, identifications of the JBM between
1978 and 1994 cannot be considered identifications of the JBA petitioner.

Government:

Representatives of the Federal Government communicated with JBM leaders regarding cultural
resource management and the protection of archaeological and grave sites. A 1980 letter was a
response to a communication from JBM member David Belardes, which agreed to place the
“Juaneño Band” on the Cleveland National Forest’s mailing list for advance notice of Forest
Service projects. The National Park Service letter noted:

48
Juaneño Band of Mission Indians (Petitioner #84A) Proposed Finding

As per your request, the Juaneño Band has been added to the Cleveland’s mailing
list and to the District’s roster. In the future you will receive advance notice of
projects the Forest Service is planning.… I might assure you and the Juaneño
Band at this point, that the District Ranger has given me his full support in all
areas during my efforts to locate, document, and secure the protection of cultural
resources within the Trabuco Ranger District. (Digregorio 9/11/1980)

This response to a letter David Belardes sent does not constitute an identification of an Indian
group. However, putting the JBM on the “roster” and inviting its response does constitute
identification. A second similar letter directed to Raymond Belardes informed the JBM group of
a proposed project in the Cleveland National Forest, and invited “the Juaneño Band” to submit
“comments or information” regarding the project described (Eddy 5/17/1984).

The National Park Service contacted the JBM in the early 1990’s in connection with cultural
resources management, projects in the Cleveland National Forest, or planned archaeological
excavations, and offered the group an opportunity to comment pursuant to Federal cultural
resource legislation (Hall/Rogers 1/31/1990; Moody 6/5/1990; Pieper/Martinsen 5/23/1994).
These letters, however, were pro forma responses to contacts JBM initiated or JBM requests to
be included on a mailing list, and do not constitute identifications.

The Department of the Navy and officers from Camp Pendleton Marine Base contacted the JBM
regarding the protection of historic and cultural resources on the base. The communications
specifically regarded a burial site near San Mateo Creek on the base, and planned archaeological
excavations related to the San Mateo Point National Register District, a site included on the
National Register of Historic Places. The letters requested comments from a group, and thus are
identifications of that group (Mahady 6/8/1990, Rogers 4/12/1993, Rannals 9/27/1993, Muslin
2/8/1994, Dotson 10/31/1994).

Several State agencies contacted the JBM. The State of California Department of Parks and
Recreation contacted and identified the JBM in the context of archaeological excavations or
development of lands that might affect historic Indian sites. One such example was a 1983 letter
regarding the development of trails in the Crystal Cove State Park, addressed to the “Juaneño
Band of Mission Indians” (Barter 10/5/1983). In a 1982 letter the State of California Native
American Heritage Commission commended “the Juaneño Band for their efforts in
reestablishing and protecting their cultural heritage and the integrity of their tribal identity,” and
offered the JBM the continuing assistance of the Native American Heritage Commission (Pink
2/24/1982).

In 1993, the California legislature passed a resolution that identified the JBM. The resolution
asked the President and Congress of the United States to declare the “Juaneño Band of Mission
Indians, Acjachemen Nation” to be the “aboriginal tribe of Orange County” (Assembly Joint
Resolution 8/26/1993).

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Juaneño Band of Mission Indians (Petitioner #84A) Proposed Finding

Newspapers and Magazines:

Several newspaper articles in 1979 documented the organization of the JBM and its efforts to
obtain Federal recognition, referring to the group as the “Capistrano Juaneños” and the
“Juaneños, a Saddleback Valley tribe” (Capistrano Valley News 8/1/1979; 8/8/1979; The
Register 11/22/1979).

Several newspaper articles identified the JBM in the 1980’s. In 1980, the Los Angeles Times, the
largest newspaper in southern California, published a detailed article entitled “The Cry of the
Juaneño Indians: We Exist.” The article outlined the history of SJC Mission and the
organization Raymond Belardes headed known as the “Juaneño Band.” The article treated the
JBM as an Indian group, noting that Belardes claimed the group had “1,600 persons who claim
Juaneño ancestry” and continued the legacy of Clarence Lobo (Los Angeles Times 6/8/1980). It
also reported that the Juaneños “have divided into bickering camps over how to achieve it
[Federal recognition] and who should lead them” (Los Angeles Times 6/8/1980). The article
identified a “Juaneño Band.”

Several newspaper articles from the early 1980’s addressed preservation of Weir Canyon near
SJC, which contained cultural and archaeological resources associated with the historical Indian
tribe of SJC Mission, and the preservation of cultural resources at other sites that construction
projects endangered. One article reported that the “Juaneño tribe” claims “2,000 members” (The
Register n.d.), although the article did not specifically link the “tribe” to the JBM. A related
April 23, 1981, article referred to Ray Belardes as the “leader of the Juaneño Indians, a tribe that
once [historically] lived in what is now called Weir Canyon” (The Orange County Register
4/23/1981). These articles constitute identifications of the JBM.

Disputes over group leadership following the death of Clarence Lobo also received attention in
local newspapers. One article reported that “Juaneños disagree over who is their new chief,” and
further noted that “there is still some dispute among local Juaneños over who is their new chief”
(Coastline Dispatch 7/3/1986). A leadership dispute in 1989 that led to David Belardes
replacing Raymond Belardes as head of the JBM resulted in another identification of the JBM in
a local newspaper. An article noted:

Members of the Mission Band of Juaneño Indians, striving for increased

recognition of their heritage, have elected community activist David Belardes as
tribal chairman. Belardes, a San Juan Capistrano resident, said Monday that he
replaces Ray Belardes, his cousin, as leader of the governing tribal council and
spokesman for more than 2,000 Juaneño Indians in Orange, San Diego, and
Riverside counties. The final vote, which was taken Saturday, was not made
available. (The Orange County Register 2/21/1989)

Newspapers also identified the JBM in relation to the ongoing campaign to gain Federal
recognition, as well as continued disagreements that resulted in the formation of new Juaneño
groups. In 1994, for example, The Los Angeles Times updated the status of the JBM group’s bid
for recognition and efforts to preserve its claimed culture and identity, and reported the claim
that the JBM now had a membership of about 4,500 people. The article further wrote:

50
Juaneño Band of Mission Indians (Petitioner #84A) Proposed Finding

The Juaneños formally applied for tribal status in 1982…. In recent months they
have emerged from among hundreds of bands, rising to No. 1 on a long list trying
to gain active consideration by the Bureau of Indian Affairs. (Los Angeles Times
3/13/1994)

Analysis of the Evidence 1995-present

There is evidence in the record of the identification of the JBA petitioner as an Indian entity
since 1997. At the same time there are descriptions in newspaper articles of a Juaneño Indian
entity consisting of “factions.” To the extent these articles described the petitioning group as a
“faction” they characterized it as a portion of a larger Indian entity. It is not necessary for the
purposes of this finding to decide whether or not a description of a “faction” that may be the
petitioning group is an identification of the petitioner or only the identification of an entity larger
than and different from the petitioner. Identifications of the JBA petitioner as an Indian entity
which do not describe it as a “faction” are sufficient to meet the regulatory requirement of
“substantially continuous” identification of the JBA petitioner since 1997.

There are several documents in the record referring to Juaneño “factions.” For example, a
newspaper article in 2000 noted:

The Juaneños, the original residents of San Juan, are split among three factions.
One is headed by Jean Frietze, another by David Belardes and the third by Sonja
Johnson [sic]. The City Council’s agreement on Tuesday was with the group led
by Frietze, which also includes Wick and Chris Lobo and Damien Shilo. It was
opposed by David Belardes and his supporters. (Capistrano Valley News
7/20/2000)

A 2003 newspaper article reported: “Division within the tribe has complicated the dispute, with
three self-proclaimed tribal leaders, including [Sonia] Johnston, claiming to represent the true
Juaneño people” (Las Vegas Sun 2/9/2003). Another 2003 newspaper article described JBA
leader Damien Shilo as “chairman of one faction of the Juaneño tribe” (Los Angeles Times
5/21/12003). A 2005 article referenced JBA leader Anthony Rivera’s effort to “bring together
feuding members of the Juaneño Band of Mission Indians.” The article also referred to a “Split
tribe” (The Orange County Register 7/8/2005).

The record also contains examples of the identification of the JBA petitioner as a “group” or
“band.” Some of these identifications ambiguously referred to disputes within a larger Juaneño
population, but described the petitioning group as now being separate from a previous entity.

A 1997 newspaper article appeared to identify the JBA petitioner as an Indian entity. The article
identified “Tribal chair Gene [sic] Frietze” and also referenced a “tribal council” (Capistrano
Valley News 7/10/1997). The article stated “the Juaneño band has splintered” and had “two
applications for federal recognition” (Capistrano Valley News 7/10/1997).

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Juaneño Band of Mission Indians (Petitioner #84A) Proposed Finding

A 2000 newspaper article identified then JBA chair Jean Frietze as “chairwoman of a band
comprising 80% of the Juaneño Indians” (Los Angeles Time 3/9/2000). This article identified the
group Frietze chaired as an Indian entity.

An article written in 2005 noted:

As for the tribal leadership, two groups have splintered from the tribe. Sonja
Johnston claims leadership of one group but has few, if any, members. David
Belardes has a smaller membership than Rivera’s group, but contends the federal
government will recognize his group. (Newspaper Article [Capistrano Dispatch]
6/23/2005-7/14/2005)

This article appeared to identify the JBA petitioner under the leadership of Anthony Rivera as a
separate group, and also noted that: “[f]or the first time in their quest for federal recognition, the
Juaneño Band of Mission Indians has a schedule of when their application will move forward”
(n.p. 6/23/2005-7/14/2005). Also in 2005, the SJC parish identified and endorsed the JBA
petitioning group headed by Anthony Rivera (Lawrence and Holguin 8/23/2005).

These identifications in at least 1997, 2000, and 2005 provide evidence of substantially
continuous identification of the JBA petitioner as an Indian entity since 1997.

Conclusions

With respect to criterion 83.7(a), the evidence does not demonstrate that external observers
identified the petitioning group or a group antecedent to the JBA petitioner as an Indian entity on
a substantially continuous basis from 1900 to 1997. An identification of a group in the 1930’s
and identifications at least from 1959 to 1965 of groups Clarence Lobo headed have not been
demonstrated to be identifications of the same entity as the JBA petitioner and do not constitute
substantially continuous identification of an Indian entity. There were identifications of the
similarly named JBM organization between 1979 and 1994. However, the JBA petitioner has a
membership substantially different from JBM and much larger than JBM. Because the JBA
petitioner is nearly contemporaneous with the JBM and has a substantially different membership,
and other evidence does not show continuity in community or political influence between the
JBM and the JBA petitioner, identifications of the JBM between 1979 and 1994 cannot be
considered identifications of the JBA petitioner. For the period since 1997, external observers
have identified the JBA petitioner as an Indian entity.

The evidence in the record demonstrates that external observers have not identified the JBA
petitioner as an Indian entity on a substantially continuous basis from 1900 to 1997. There are
identifications of the JBA petitioner between 1997 and 2005. Because the petitioning group has
not been identified on a substantially continuous basis since 1900, the JBA petitioner does not
meet the requirements of criterion 83.7(a).

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Juaneño Band of Mission Indians (Petitioner #84A) Proposed Finding

Criterion 83.7(b) requires that

a predominant portion of the petitioning group comprises a

distinct community and has existed as a community from
historical times until the present.

Introduction

Criterion 83.7(b) requires that a “predominant portion of the petitioning group comprises a
distinct community.” The term “predominant” establishes the requirement that at least half of
the membership maintains significant social contact (59 FR 9287). This means at least half of
the membership of the petitioner must participate in the social relationships, interaction, or
institutions used to demonstrate community, and the remainder of the membership should be
connected to those who participate.

The Federal acknowledgment regulations provide a specific definition of community.

Definition (83.1): Community means any group of people which can demonstrate
that consistent interactions and significant social relationships exist within its
membership and that its members are differentiated from and identified as distinct
from nonmembers. Community must be understood in the context of the history,
geography, culture, and social organization of the group.

To meet the requirements of 83.7(b), the petitioner must be more than a group of Indian
descendants with common tribal ancestry who have little or no social or historical connection
with each other. Sustained interaction and significant social relationships must exist among the
members of the group. Petitioners must show interactions have occurred continuously since first
sustained contact with non-Indians. Interaction should be broadly distributed among the
membership, not just small parts of it.

The regulations also require the petitioner be a community distinct from other populations in the
area. Members must maintain at least a minimal social distinction from the wider society. This
requires that the group’s members are differentiated from and identified as distinct in some way
from non-members. The existence of only nominal differences provides no supporting evidence
for the existence of community among the membership.

As the following analysis shows, the available evidence in the record does not demonstrate that a
predominant portion of the JBA petitioner’s members or claimed ancestors have interacted
regularly and maintained significant social relationships throughout history. The evidence is also
insufficient to establish that the petitioner’s ancestors and current members have maintained
significant distinction from the general population in and around the town of SJC and in other

53
Juaneño Band of Mission Indians (Petitioner #84A) Proposed Finding

towns and cities in Orange County or other parts of California from historical times until the
present.

The Historical Indian Tribe of SJC Mission, 1776-1834

This finding treats the historical Indian population of the SJC Mission in 1834 as a historical
tribe that combined from a specific population of California Indians and functioned as a single
autonomous political entity. Evidence in the record indicates that these Indians were originally
part of a system of culturally similar, politically autonomous, Uto-Aztecan-speaking villages
located within the specific territory claimed by the SJC Franciscan missionaries as the area from
which they drew their converts. The mission was first established in 1776 and relocated to its
present site in 1778. The Franciscan missionaries recruited Indians from these autonomous
villages. Spanish policy at the mission created a political structure for its Indian population
which made the combined groups a single political entity. There is also some evidence in the
record which indicates that pre-existing social and political relationships persisted within the
mission population. This Indian tribal entity existed at SJC Mission when the Mexican
government ordered the secularization of the mission in 1834.

The JBA petitioner’s evidence includes, but is not limited to, the petition narrative and scholarly
and researcher monographs. The JBA petitioner also submitted an eight-volume document
entitled the Consolidated Index of Names, Mission SJC Database. The volumes are divided by
date (1776-1790, 1791-1799, 1800-1808, 1809-1819, 1820-1849, 1850-1864, 1865-1879, 1880-
1910), and cross-references all information about individuals available in the birth, death, and
marriage records available in the SJC Mission registers. The index also cross references the
person’s spouse or spouses, their parents, and their children.41 The petitioner also included a
related document entitled Index of Baptismal Names, Registers, Mission SJC #1-2346 (Baptismal
Names 12/1776-12/1910), which lists all of the baptismal names, along with any native names,
in the registers in alphabetical order. This is very useful when searching for a particular person
with a common baptismal name. Entries in the Consolidated Index were also double-checked
against copies of the original entries.

The JBB petitioner and the JBMI-IP interested party submitted information including, but not
limited to, separate petition narratives, Mexican records, ecclesiastical records, and scholarly and
researcher monographs.42 The JBB petitioner submitted several analyses of historical
documents, including an analysis of the 1846 Mexican padrón, or census, as well as an analysis
of the applications submitted by some of the petitioner’s ancestors for the 1928 Claims Act. The
JBMI-IP also included the transcript of a 1797 murder trial (San Diego v. Jujuvit), which
provided considerable detail about the lives of the historical Indian tribe.

41
For example, a woman named Temisivam was baptized “Celedonia.” The index lists her under
“Temisivam, Celedonia.” According to baptismal record #1757, she was baptized on January 25, 1797. According
to marriage record 450, she married a man named Guacatis, whose baptismal name was “Guillermo,” and whose
baptism was #1749 (Index of Names 1/ 1791-12/1799, 107).
42
JBA, JBB, and JBMI-IP all claim the materials submitted by the JBM before 1996.

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Juaneño Band of Mission Indians (Petitioner #84A) Proposed Finding

The Historical Mission Indian Tribe

Although the records for SJC Mission may not be as extensive as they are for some of the other
California missions, there are a number of documents available to modern scholars detailing the
life of the historical Indian population at Mission SJC. In addition to the mission baptismal,
marriage, and burial registers described above, OFA used some of the information from Zephryn
Engelhardt’s transcription of answers to an 1812 questionnaire which had been sent to all of the
Franciscan Missions. OFA also used the responses to this questionnaire (which the priests at
SJC submitted in 1814) to provide insights into the lives of the Indians at SJC. In 1934, John P.
Harrington republished the translation of Fr. Geronimo Boscana’s Chingichinich (Boscana in
Harrington 6/27/1934), in which the Franciscan detailed his ethnographic observations of the
lives of the neophytes and gentiles in and around the mission during the years he served at SJC
(1812-1826).

According to the available documentation, the Franciscans brought the Indians (or the Indians
came) into the mission from a number of villages in an approximately 25-mile radius of the
mission complex to the south and east, encompassing most of the modern Camp Pendleton
Marine Base near San Clemente, California, as well as some additional territory. These villages
formed part of a network of villages, as there were numerous examples of pre-existing marriages
recorded in the mission registers where the wife came from one village and the husband
another.43

Boscana identified 15 villages which he believed were the original villages settled in the area
(Boscana in Harrington 6/27/ 1934, 60-62), while other villages and rancherias were identified in
the mission registers.44 The residents reportedly spoke a common language, different from the
“Diguino” spoken to the south and that of the “Caneleños” to the north (Boscana in Harrington
6/27/1934, 8).

Initial Conversion and Baptisms at SJC Mission

OFA analyzed the earliest baptisms at SJC Mission in order to identify patterns as to how the
Indians came (or were brought) into the mission to determine if the villages moved to the
mission in groups and with their leaders. OFA also sought to identify (and, if possible, locate)
the villages whose former residents made up the initial population of the mission. The records
indicate that the neophytes45 came from a number of villages throughout the area, and also

43
The priests routinely solemnized the existing marriages of newly-baptized Indians and remarried them in
Catholic ceremonies.
44
O’Neil identified 24 “Juaneño” villages from mission registers from 1778 to 1801, omitting villages he
identified as more closely identified with “Luiseño” or “Gabrieleño” communities. The territory did eventually
overlap with that of Mission San Luis Rey, when it was established in 1798 (O’Neil 11/30/2004, Appendices A-X).
45
Although the term “neophyte” generally referred to converts, the Spanish and Mexican records often
referred to any Indian resident of the missions as a “neophyte,” even if they were born to Christian parents and
baptized as infants. The term “neophyte” was also used to refer to Mission Indians even after the secularization of
the Missions and the legal emancipation of their residents.

55
Juaneño Band of Mission Indians (Petitioner #84A) Proposed Finding

indicate that the priests baptized a number of children, without their parents, even when their
parents were still alive.

The baptismal registers recorded 103 people baptized between December 19, 1776, and July 27,
1778, the period when the mission occupied a site in modern Mission Viejo. Of the individuals
the Franciscans baptized before July 27, 1778, and based on their age estimates, 85 were under
the age of 24, and most were listed as under the age of 11. The first clearly legible baptism of a
girl occurred on January 15, 1777, when the Franciscans baptized four girls under age 6.

Table 2: Ages of Neophytes Baptized Between 12/19/1776-7/27/1778

Age Number of Neophytes
0-5 26
6-11 30
12-17 20
18-23 13
24+ 11
Unknown or not SJC 3
Source: SJC Baptismal Register I, 1776-1780.

The first 10 baptisms were of children (either all boys, or possibly nine boys and one girl) under
the age of 15; eight of the 10 were under the age of 11. It is not clear whether the children’s
parents were present at the mission, or if they acquiesced to their baptisms. For example, Juan
Baptiste Nangibar (SJC Baptisms #1, 12/19/1776)46 was the first person baptized at the mission
when he was 6 or 7. However, the Franciscans did not baptize his parents, Wenceslas Sulat and
Teresa Francisca Suralbel, until seven years later (SJC Baptisms #433 and #434, 8/4/1783). The
first baptism of a group of adults took place on July 27, 1778, when 17 adults over 18 (and one
14-year-old and one 16-year-old) were baptized (several individual adults had been baptized
earlier).

It is impossible to positively identify all of the villages the neophytes came from during this
period (1776-1778) due to the variations in spellings and the illegibility of certain register
entries, but the single largest number of neophytes (23) were recorded as either themselves being
from, or their fathers being from, Sagavit/Zagabit/Sagabit (another 6 were recorded as being
from Guillercome, another name for the village of Sagavit, for a total of 29). Sixteen were from
the village of Hunga (spelled variously as “Hugunga,” “Henga,” and “Hunuga”). In all, OFA
was able to identify nine villages by name that had two or more neophytes baptized between
1776 and 1778. Table 3 shows that 87 of the 103 neophytes could be associated with these
identified villages. The remaining 16 of the first 103 baptisms did not have a legible village
name or had only one neophyte listed as belonging to that village.

46
This PF will list the baptismal name, and then the native name.

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Juaneño Band of Mission Indians (Petitioner #84A) Proposed Finding

Table 3: Number of SJC Neophytes from Select Villages

Village Name Number of neophytes
Sagavit/Guillercome 29
Hunga/Henga/Hugunga/Hegna 16
Tumome 9
Acaptivit 9
Tobe/Tobna 6
Puituide 5
Pagne 7
Aluna 4
Aquellme 2
Source: SJC Baptismal Register I, 1776-1780

Sagavit village appears to have been located a short distance (possibly 2-5 miles) from the site of
the mission along the San Juan Creek. Whether Sagavit was the largest village at this particular
time is unknown, but it provided almost twice the number of neophytes as Hunga, the village
with the next highest number. Boscana identified the village of “Acaptivit” or “Ajachme”
(O’Neil 1980 ca Ajachme, 1) as the site of the second mission, but it accounted for a relatively
modest number of neophytes. Three neophytes were listed whose parent’s villages of origin
(Suachemga, Amaugenga, and Paplenga) may indicate that they were from a region near the
Santa Ana River, close to a village named “Genga” (not to be confused with “Hunga”),
approximately 20 miles north of Mission SJC. Most other neophytes appear to have been from
villages within a few miles of the second mission site. The record includes no additional
analysis or research demonstrating any more precise locations for the villages named in the
mission registers.

According to SJC mission records, the population in 1779 consisted of 231 neophytes, and the
population gradually increased (as a result of the influx and recruitment of converts rather than
through natural increase) to a high of 1,361 in 1812.47 However, the death rates at the mission
were very high, and a number of epidemics, chronic diseases, and an earthquake in 1812, killed
many people. The Franciscans also recruited Mexican Indians from older missions to assist in
the establishment of new missions. For example, a child named Sebastian was baptized on
January 20, 1778; his parents, Saturnino and Brigida, were both recorded as being from Baja
California. These non-local Indians often served as godparents to the early converts. Saturnino,
Brigida, and another Indian named Clara were godparents to four Indian females baptized on the
same day (SJC Baptisms #65, #66, #67, #68, #69; 7/7/1778); the records identify all three of
these Indians as “California,” rather than as part of the local Indian population. Later, Indian
spouses from other missions also resided at SJC.

The Indians who entered the SJC mission may have done so for a number of reasons, which may
have changed over the course of time. In the very beginning, the neophytes may have entered

47
This was also the year of the earthquake which destroyed the Great Stone Church at SJC; 40 Indians died
during the quake.

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Juaneño Band of Mission Indians (Petitioner #84A) Proposed Finding

the mission in order to have access to new material goods, as well as to the new spiritual power
the Franciscans offered. The environmental damage the mission cattle and sheep caused reduced
the native food supply, and more Indians relocated to the mission to have access to the food the
Franciscans supplied.48 However, villages of gentiles existed throughout the entire mission
period and throughout the mission range. The last year in which there was a large number of
baptisms of converts was 1812 (201 baptisms), but there were still gentiles present among the
neophytes when the Indians were legally emancipated in 1833-34. Newly-baptized adult gentiles
brought to live at the missions maintained and re-enforced (to an extent) some aspects of the
traditional social structure, although under constant stress from the requirements of mission life.
For example, there is some evidence that a system of intermarriage among the local hereditary
elites known as nus, corrones, eyaques and tepis continued throughout the mission period (these
elites will be discussed in more detail under criterion 83.7(c)). The missionaries also had to
confront the problem of fugitive Indians who ran away from the strictures of life inside the
mission and joined those living outside the system. The SJC mission registers make reference to
fugitives, but do not describe whether mission authorities pursued these fugitives and forcibly
returned them to the mission.

Marriage and Residential Patterns, 1776-1834

The JBA petitioner stated in its 2005 submission that:

“The Mission in San Juan Capistrano has maintained records that document a
significant rate of marriage between Juaneño members. The record is complete
for the years 1778 through 1835. During this period, records indicate a 90 percent
marriage pattern between members.” (JBA 4/11/ 2005, 4)

Marriage investigations generally included the couple’s names, approximate ages, town or towns
of residence, parent’s names, and names of witnesses. If either spouse was a widow or widower,
the record included the name of the previous spouse.The earliest records of neophyte baptisms
included the individual’s native name in addition to the name the Franciscans assigned, as well
as the village of the individual and the name and village of the individual’s father (sometimes
they also included the name of the individual’s mother. As more and more people were born or
raised in the mission, the missionaries recorded fewer village names and referred to the Indians
as “Indians of this mission.” Burial records generally identified the person being buried, an
approximate age, whether the person was the widow of a previously deceased spouse, and the
name, if any, of a surviving spouse. The information in the documents the Franciscans drafted
during this period would be very useful in examining marriage patterns and relationships
between the early village sites and the Indians who lived at the mission, but the record includes
no such analysis.

48
It must be noted, however, that the Indians did not particularly like the atole and posole (corn and meat
porridge) the Franciscans supplied to them. Although it was filling, they preferred the variety of the wild foods they
were accustomed to. Anastacia Davis Majel, one of J.P. Harrington’s informants, said that her aunt/godmother
Matilda, who had been a neophyte at the mission and had lived in the monjera, or women’s dormitory, had remarked
that “they had only atole, posole . . .” (Harrington 1836-1927, 23).

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Juaneño Band of Mission Indians (Petitioner #84A) Proposed Finding

According to 83.7(b)(2) (ii), community for a specific period in time may be met if the petitioner
can demonstrate that at least 50 percent of the marriages in the group are between members of
the group. While a high rate of intermarriage for all members of the early mission population
appears to be true, the petitioner has not identified the marriage patterns of its own specific
documented ancestors (lineal and collateral) among the many hundreds of neophytes who were
baptized and married at the mission. Further, the majority of the petitioner’s members do not
appear to descend from the historical Indian tribe. The record indicates that a number of the
petitioner’s ancestors did not arrive in SJC until the time of secularization and emancipation
(1826-1834) or later, and did not marry SJC Mission Indian descendants. This later influx of
non-California Indian ancestors provides evidence of a significant change in the SJC population
that involved the pettioner’s ancestors. However, the record does not contain an analysis of
lineal and collateral ancestors identifying marriage patterns among the ancestors of that portion
of the petitioner’s members who descend from the historical SJC Indian tribe. The JBA
petitioner’s members who do descend from SJC Indians descend from Indian indviduals, not
from a tribe of SJC Mission Indians.

Life Inside the Mission 1778-1834

The Indians living at the mission received religious instruction in their own language. In order to
shorten the time between the adults entering a mission and being prepared to accept baptism, a
simplified catechism had been developed for the Indians living in missions in Sonora, Mexico, in
1644. The Franciscans in California appear to have used some version of this catechism in their
missionary efforts; however, there is no indication of which version the Franciscans used at SJC
(Hackel 2005, 144). The 1812 questionnaire that the SJC priests returned to their superiors in
1814 stated that the Indians spoke their native language amongst themselves, and that the
catechism and additional prayers were translated into their language (Boscana and Barona in
Engelhardt 1922; 59).49 The Indians were supposed to receive a fair amount of religious
instruction before receiving baptism, but realistically, it is questionable how much doctrine the
neophytes actually understood. Other Indians, probably those who had been at the mission the
longest, spoke more Spanish.

In addition to speaking their own language, the Indians at the mission also maintained a number
of cultural practices, some of which Boscana was able to observe and describe. His text
specifically described the girls’ puberty ceremony Boscana in Harrington 6/27/1934, 21), rituals
accompanying a new moon or a lunar eclipse (Boscana in Harrington 6/27/1934, 47), and the
maintenance of specific dietary taboos to guarantee the health of a newborn child (Boscana in
Harrington 6/27/1934, 26). Boscana did not explain why some of these practices were still
occurring at the mission, but the size of the Indian population (more than 1,000 Indians in the
years Boscana was in residence), and the small number of priests and soldiers (two missionaries
and six soldiers, according to the 1814 questionnaire), appear to have limited the control they
may have had over the Indians. It is also possible that these events were witnessed when the

49
In 1795, in order to facilitate the assimilation of the Indians, the Crown ordered that the Indians be
instructed in Spanish as well as their native languages (Hackel 2005, 144).

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Juaneño Band of Mission Indians (Petitioner #84A) Proposed Finding

priest left the actual mission complex and traveled to some of the more remote areas of the
mission properties.50

While the ultimate goal of the missions may have been to convert the Indians and to train them to
assume their place within Spanish society, the neophytes at SJC also worked to make the mission
as close to self-supporting as possible. The Franciscans employed Indian labor at the mission in
orchards, fields, soap-making facilities, weaving looms, and tannery, and the Indians learned to
make soap, weave and dye textiles, work in the fields and orchards, and tan hides (Engelhardt
1922, 33-40). Indian vaqueros (cowboys) also rode horses over wide ranges of territory tending
to the mission herds. For example, in 1783, the annual report enumerated 1,648 head of
livestock, including cattle, sheep, goats, pigs, horses, and mules; ten years later, in 1793, the
livestock had increased more than tenfold to 13,195 head, including 8,820 sheep (Engelhardt
1922, 182). A master stonemason from Mexico was also hired to instruct the Indians in
masonry, and to construct the various buildings on the mission property, including the Great
Stone Church (Engelhardt 1922, 37-38). In addition to teaching the Indians practical skills, the
mission industries produced goods which were distributed to other missions in the system, as
well as to the San Diego Presidio. There is also one example of the Catholic church contracting
the labor of 100 Indians from SJC to work in the hemp fields of Los Angeles (Engelhardt 1922,
50-52).

There is some evidence from the baptismal and marriage registers that the neophytes who were
baptized during the first years of the mission’s establishment were more likely to attain high
status within the mission system in later years. Juan Bautista Nanagibar (SJC Baptisms #1,
12/19/1776), the first Indian baptized at the mission, was later recorded as a godfather and
sacristan (a church official in charge of sacred vessels and garments), as well as the witness at
several weddings. In two instances, he was also recorded in the baptismal register as performing
emergency baptisms of young children who were believed to be in danger of dying (SJC
Baptisms #1878 and #1879, 4/25/1799). It is unclear whether or not his status existed prior to
the establishment of the mission, or because of his role within the mission establishment.
Guillermo Paat, the first adult male baptized at the mission (SJC Baptisms #62, 7/7/1778) in
addition to his status as the son of the “capítan” of Sagavit, also became the mission’s first
alcalde (elected official) in 1784. Mateo Sasabet, one of the first 103 Indian children baptized at
the mission (SJC Baptisms #56, 5/22/1778), also served as an alcalde.

The Franciscans controlled many other aspects of the neophytes’ lives. The ringing of bells
regulated when the Indians woke, ate, prayed, and slept.51 While families lived in small

50
The SJC Mission complex is only a small part of the entire mission as it existed during Boscana’s time.
Those neophytes (married couples and extended families) who worked within walking distance of the mission
proper lived in the small homes close to the mission, while single women and girls lived in the women’s dormitory.
Other people lived at more distant locations from the mission proper, including at two ranchos belonging to the
mission (Mission Viejo and Rancho San Mateo). Each had a permanent staff, including a non-Indian mayordomo,
or overseer, to manage the affairs there, as well as places for vaqueros to live when herding the mission’s cattle and
sheep.
51
In other California Missions, priests used “confessionarios,” to obtain information from neophytes,
particularly in regards to sexual immorality. These were checklists of sorts utilized during the sacrament of
Confession to question neophytes about their behavior and about the behavior of other neophytes (see Kelsey, The

60
Juaneño Band of Mission Indians (Petitioner #84A) Proposed Finding

individual homes, single girls and women were required to live in the monjera, or women’s
dormitory. In addition to segregating unmarried women (literally placing them under lock and
key after dark), the priests also tried to control the actions of married couples living “in
concubinage” with people other than their lawful spouses.

The Aurelio Jujuvit Murder Trial

The testimonies of the five Indians at the trial of Aurelio Jujuvit, an Indian who murdered his
wife in 1797, are the only accounts of SJC Indians recorded during the mission period available
in the record. The Jujuvit trial record provides several examples of how the new social norms
introduced by the Franciscans conflicted with traditional systems of marriage, divorce, and
sexuality, and how the punishments of the neophytes the Franciscans imposed through surrogates
proved limited in their effectiveness.

On March 5, 1797, Aurelio Jujuvit (SJC Baptisms #777, 8/16/1787), an Indian man
approximately 28 years-old, living at the Indian village of San Mateo,52 attended Mass and
confessed to the alcalde Bruno Maria Torsainornimovit that he had murdered Tomasa Coroni
(SJC Baptisms #280, 2/2/1775; SJC Burials #618, 3/5/1797), his wife of six years. Bruno
notified the priests, who, in turn, notified the soldiers of the escolta, or mission guard. A
contingent of soldiers and Indians from the mission found Tomasa’s body, approximately “three
gunshots” from the mission, while Aurelio remained in the church. The soldiers examined the
body in the field for injuries, and brought it back to the mission for burial. The soldiers shackled
Aurelio and placed him in the stocks, but not before the Franciscans gave him a document to
give to the court at San Diego.53 The court provided a translator for the trial, but of the five
Indians who offered testimony, only one (the only woman) needed to use the translator’s
services.54

According to the trial transcripts, Aurelio confessed to having killed Tomasa, but stated that he
never meant to kill her, only “beat her up some, because she was a bad woman” (San Diego v.
Jujuvit 6/1797 ca Confession, 1). He went on to explain that he was angry and wanted to punish

Doctrina and Confesionario of Juan Cortez, Altadena CA, Howling Coyote Press 1979; and Madison, The
Ventureño Confesionario of José Señan, O.F.M. University of California Publications in Linguistics, #47 (1967).
There is no information as to whether or not Boscana or other Franciscans stationed at San Juan Capistrano utilized
Confession books to obtain information from the neophytes at SJC.
52
San Mateo was one of the two ranchos that belonged to the mission (Mission Viejo, or La Paz, was the
other). It is another name for the village of Panhe, located approximately eight miles south of the mission complex.
53
The record does not state what the document read, but indicated that Aurelio had sought sanctuary inside
the church, or that he had freely confessed his crime. The Indians also had an indigenous concept of sanctuary, as
any Indian who committed a crime in his village could run to the shelter of a temple called a “Vanquex” (dedicated
to their god Chinigchinix), and avoid being killed (Boscana 1934, 37).
54
Four of five Indians spoke and understood Spanish well enough to testify in court in 1797, but in the
1812 questionnaire, Boscana and Barona stated that: “Many of them understand a little Spanish, but not perfectly.”
This may be a reflection of the demographics of the Mission at the time, considering that the last large group of
neophytes entered the mission in 1812, while several of those who testified at the trial had been part of the mission
system for many years.

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Juaneño Band of Mission Indians (Petitioner #84A) Proposed Finding

her for her relationship with another Indian named Juan Josef. When asked why he did not let
the priests punish her, he said it was because the Franciscans previously punished them and they
had continued their relationship anyway (San Diego v. Jujuvit 6/1797 ca Confession, 1-2).
Aurelio was asked if he had given his wife any reason to enter into a relationship with Juan
Josef, which he denied, but was also confronted about his own affair with a woman named
Benedicta, a relationship for which he and Benedicta had been publicly punished. Aurelio
admitted to his relationship with Benedicta, but stated that Tomasa did not know about his
relationship with Benedicta, an assertion that seemed to have been met with disbelief.

Tomasa’s paramour, Juan Josef (no baptismal date or native name could be determined), a 28-
year-old married farm hand, testified that he was in the process of ending his relationship with
Tomasa because he was fearful of more punishments at the hands of the priests. He also stated
that Aurelio had known about their relationship, and that he had even given Aurelio gifts in order
to be with Tomasa. According to Juan Josef, Aurelio had encouraged him to continue his
relationship with Tomasa, in which case Aurelio would still be free to carry on his own
relationship with Benedicta and he would still be receiving Juan Josef’s gifts. He also testified
that Tomasa had told him that her husband had seemed angry a few days before, as if he wanted
to beat her, but she did not know why (San Diego v. Jujuvit 6/20/1797, 1). Aurelio denied
accepting any gifts from Juan Josef in order to allow Tomasa to see him (San Diego v. Jujuvit
6/1797 ca Confession, 2). Juan Josef’s unnamed wife did not testify.

Benedicta Hinohol (SJC Baptisms #135, 10/24/1778) 55 was the only person who needed the
services of the appointed translator. The record identified her as a married 24-year-old woman
(no occupation was listed), and testified that she had ended her relationship with Aurelio after
their last public punishment, even though Aurelio had continued to pursue her (San Diego v.
Jujuvit 6/1797 ca, Sixth Statement, 1). She testified that she feared further punishment from the
priests for her relationship with Aurelio, but that she had never heard Aurelio threaten to kill or
harm Tomasa. Benedicta’s husband Jacobo Pio Cutquel (SJC Baptisms #4, 12/26/1776) did not
testify.

The testimony of Tomasa’s brother-in-law Camillo (no baptismal date or native name could be
determined) is incomplete, but states that he was married to Tomasa’s sister, and was employed
at the mission carding wool. According to his testimony, both couples shared the same house.
Camillo’s wife and Tomasa were standing together outside of the house on a Friday night, when
Aurelio rode up on his horse, picked up Tomasa, and said that he was taking his wife to sleep on
the mountain. When she did not appear the next day to go to work and when the other women
asked Aurelio where she was, he told them that he did not know, and that she may have run
away. The next day Aurelio confessed to her murder. Camillo looked for Tomasa along a
different path close to the Santa Ana River than the one the soldiers who eventually found her

55
The priests baptized Benedicta and Aurelio as young adults, and estimated their ages as nine and 13
respectively. However, Benedicta was baptized in 1778, nine years before Aurelio’s 1787 baptism, and if the age
estimates from the registers are correct, Benedicta was seven years older than Aurelio. Also, the two may have had
family connections prior to their baptisms, as they were both from the village of Tobe (spelled “Tobna” in
Benedicta’s baptismal record).

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Juaneño Band of Mission Indians (Petitioner #84A) Proposed Finding

followed. By the time Camillo returned the Franciscans had already had the body buried, and the
soldiers arrested Aurelio (San Diego v. Jujuvit, 6/1797 ca, Third Statement, 1).

The testimony of Bruno Maria Torsainornimovit is the only available alcalde’s description
regarding an alcalde’s role at SJC Mission. According to the transcript, Bruno stated that he was
married, and that the Franciscans had told him that he was about 40 years old. He described his
position as “First Alcalde,” (San Diego v. Jujuvit 6/1797 ca Fifth Statement, 1) which may
indicate that there were others at the mission during this time whose names are not available in
the current record.56 Bruno also had the authority to discipline other Indians, and testified that
the couple Tomasa and Juan Joseph had been punished twice by the fathers for their
indiscretions. He had personally punished them twice for speaking alone together, which they
had been forbidden to do (San Diego v. Jujuvit 6/1797 ca Fifth Statement, 2).57 He did not
describe specifically how he had punished them.

According to the testimony, Bruno described how he had heard Aurelio’s confession. Bruno also
stated that he believed that Aurelio knew about Tomasa’s relationship with Juan Josef, and had
never seemed particularly angry about it. The court also asked Bruno if he knew what sort of
marriage Tomasa and Aurelio had had, to which he replied that the two were rarely together
because Aurelio was in a relationship with Benedicta, but that he never heard or saw the couple
fight (San Diego v. Jujuvit 6/1797 ca Fifth Statement, 1-2).

The verdict in the case of Tomasa Coroni’s death also provides insight into the Spanish justice
system, particularly as it applied to Indians. Tomasa’s death was determined to have been
unintentional. The court determined “. . . that there was no premeditation, treachery or
instrument at hand for killing, nor even intention, and yes, there was a lack of talent in beating
his wife, which he did to excess consistent with his barbarian nature” (San Diego v Jujuvit
12/12/1797 Brief, 1). That Aurelio had taken sanctuary in the church was taken into
consideration, as was the more important factor that, as an Indian, he was legally considered to
be a minor, and thus not fully responsible for his actions. Initially sentenced to two years work
with shackles on his feet (San Diego v. Jujuvit 8/13/1797 Verdict, 1), the sentence was later
amended to four years of public service work (San Diego v. Jujuvit 4/16/1789 Brief, 1), the
equivalent of four years of probation.58

Aurelio remarried twice after serving his sentence, once in 1803 to Maria Luisa Cutquel (SJC
Baptisms #753, 4/2/1787; SJC Marriages #574, 12/14/1803),59 and again in 1814 to Hunila Etene
56
Under the formal system organized as the “Law of the Indies,” there was an “alcalde primero” and an
“alcalde secundo” (Parejas Moreno and Suarez Salas, 1992, 78). There is no mention in the Jujuvit trial record of an
“alcalde segundo.”
57
It is unclear whether or not this statement implies that the priests had actually administered the other
punishments themselves, or had ordered another alcalde or one of the soldiers to administer them. None of the
accounts describes how long the relationships between the couples lasted, so the relationships may have occurred
over the course of more than one alcalde’s term of service.
58
Technically, Aurelio was prohibited from serving in the Mission’s municipal government, which meant
he could not serve as an alcalde or regidor for four years.
59
She was also the niece of Jacobo Pio Cutquel, the husband of Aurelio’s former paramour, Benedicta.

63
Juaneño Band of Mission Indians (Petitioner #84A) Proposed Finding

(SJC Baptisms #1472, 11/17/1794; SJC Marriages # 833, 1/16/1814). There is evidence of status
within the traditional system for at least one of these women (Maria Luisa was identified as a
tepi), and Hunila was the widow of Juan Bautista Nanagibar, the first baptized convert and
sacristan at the mission. Benedicta was widowed in 1813 (SJC Burials #1906, 2/6/1813) at the
same time Aurelio was single, and the two did not take the opportunity to marry each other; she
married a man named Silverio Pugeme in 1823 (SJC Marriages #1035, 9/5/1823). There is no
indication in the record that Aurelio’s murder of Tomasa, who was also a coronne, resulted in
any lasting negative consequences for him, as he continued to marry women of high rank within
the traditional status system. There is no death record available for Aurelio in the Mission
registers. As far as can be determined, there are no known descendants of any of the witnesses
or any of their subsequent spouses in the JBA, JBB, or JBMI-IP.

Emancipation and Secularization, 1826-1834

The Mission Period formally ended in 1834 when the Mexican government secularized the
missions, but the events that brought about the end of the mission system began in the 1821
when Mexico gained its independence from Spain (formal, blanket emancipation of all of
California’s Mission Indians would not occur until 1840). In 1825, Mexican Governor Jose
Figueroa advanced a plan to emancipate some of the Indians of the California missions. Under
his plan, the Indians would no longer be legally considered wards of the state, and would legally
become full citizens. The plan to emancipate the Indians developed in a context of anti-clerical
(and specifically anti-Spanish, anti-clerical) sentiment, new colonization policies designed to
populate the sparse northern frontier against the rapidly advancing United States, and the desire
to “liberate” the Indians from the paternalism of the Franciscans. Others coveted church land
and property, which the Franciscans had, in theory, held in trust for the Indians.

On July 25, 1826, the first emancipation decree became official, and some neophytes in the
jurisdiction of San Diego, Santa Barbara, and Monterey presidios (including SJC) became
eligible for emancipation. However, plans for emancipation did not go smoothly, as many
Indians appear to have left the mission or to have ceased working for the mission once new laws
prohibited the priests from physically punishing them. Year-end summaries of agricultural
yields document the steep drop-off in the production of most crops, and vital records also
indicate that a number of Indians left the mission (with or without official permission) to seek
their fortunes elsewhere.

In 1833, Mexican officials chose SJC as the site of an experiment. They attempted to convert the
mission into a pueblo de indios, or politically autonomous town of emancipated Indians, with the
idea that if the transition went well, the experiment could be repeated at other missions (see
discussion under 83.7(c)). Although the Mexican governor Jose Figueroa announced his
intention to grant emancipation to the Indians of SJC in October of that year, the emancipation
was not absolute. The government still expected Indians to obey its representatives and did not
consider them full citizens, although they were entitled to vote (Engelhardt 112, 114). In
Mexico, a number of pueblos de indios had become successful independent towns, but the
situation was different in California, and particularly at SJC. A significant number of Indians
appear to have left the area to work for wages elsewhere rather than remain and work the lands
around the mission.

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Juaneño Band of Mission Indians (Petitioner #84A) Proposed Finding

The Mexican government formally secularized SJC mission on August 9, 1834, removed the
Franciscans from the administrative duties over the missions, and placed the missions under civil
administration. Civil administrators distributed some assets to the Indians, including land and
tools, but most assets appear to have ended up in the hands of non-Indians through quasi-legal
maneuvering. According to the 1834 annual report, 861 Indians remained at SJC Mission, but
the number would soon decrease rapidly as the remaining Indians became dissatisfied with the
conditions at the mission and left for other opportunities.

Summary of the Historical Indian Tribe of SJC Mission, 1776-1834

The evidence in the record indicates that the historical Indian tribe of SJC Mission consisted of
California Indians from a defined geographic region who had been part of a pre-contact system
of culturally and linguistically similar, politically autonomous villages. The Spanish mission
system brought together the former residents of these villages, who married and entered into
other social relationships (such as godparenting) with each other. After Mexico gained its
independence from Spain, the government instituted policies of emancipation and secularization,
which resulted in considerable amounts of former mission property ending up in non-Indian
hands, as well as many Indians leaving SJC Mission for work elsewhere.

Evidence Relevant to Demonstrating Community, 1835-1862:

Late Mexican-Early Statehood Periods

Information in the record to demonstrate community includes, but is not limited to, U.S. and
Mexican records, U.S. State census records, ecclesiastical records, and scholarly and researcher
monographs.
The Immediate Post-Mission Period 1835-1845

The former SJC Mission experienced a rapid depopulation in the years following 1834. The
1834 annual report enumerated a population of 861 Indians at the mission. The California
territorial government appointed William Hartnell, to report on conditions in the ex-missions.
Hartnell reported only 76 at the pueblo de indios when he visited SJC in 1839. Other sources
indicate that there were approximately 400 Indians still living in the vicinity of the former
mission at that time (probably less than 500, with less than 100 at the mission proper) but
included no other information as to where these Indians lived (Engelhardt 1922, 114). During
those five years following the implementation of the secularization decree, a series of civil
administrators administered the former mission, but encountered many problems with the
remaining Indians who disliked the conditions under which they worked, and from non-Indians
who were agitating for the distribution of remaining mission lands to the settlers. Political
turmoil in both the central Mexican and California territorial government also contributed to the
difficulties at SJC. Many of the Indians left the ex-mission for paid employment in Los Angeles
and on area ranches. Hartnell’s report further indicated the dissatisfaction of the remaining
Indians with the conditions under which the civil administrators required them to work. The
Indians complained that Santiago Arguello, the civil administrator in 1839, abused their labor to
provide for his family of 22 children. The Indians also complained about the transfer of former

65
Juaneño Band of Mission Indians (Petitioner #84A) Proposed Finding

mission lands and assets to well-connected settlers. When Hartnell declined to remove Arguello
from office, the Indians still refused to work for the administrator (Hartnell 1839, Entry 169).

At the end of December 1840, Augustin Janssen assumed duties as the civil administrator of the
former mission. Although Janssen’s term as administrator was probably brief (approximately six
months), he attempted to reverse the decline of the ex-mission. According to his own oral
history account that one of Bancroft’s researchers recorded in the 1870’s, Janssen sent two
alcaldes to Los Angeles to compel a number of the Indians to return to SJC. He also claimed
that he settled 200 unnamed Indians “in the ravine leading to the mission” in 1841 (Ellison and
Price, 1953: 76-77).

Additional attempts to administer SJC as a pueblo de indios met with little success, and the
California territorial government abandoned the experiment in 1841. On June 7, 1841, the
California territorial government approved the petition a group of settlers from San Diego
submitted, for the dissolution of the pueblo de indios and the distribution of the mission lands.
The approval of the petition opened lands, which (in theory) belonged to the Indians, to
settlement by non-Indians. Documents included in the record indicate that four former
neophytes also received house lots from former mission land, but non-Indian settlers received
most of the land granted. Governor Pio Pico, the last Mexican governor of California, eventually
sold the mission complex itself to his brother-in-law John Forster (1814-1882) for $710.60 The
pueblo de indios became a regular pueblo (municipality with autonomous government), and
retained that status until Mexico ceded California to the United States in 1848.

Zephryn Engelhardt, O.F.M., reproduced a list of individuals who received land at the former
SJC Mission on July 12, 1841 (Engelhardt 1922, 141-142). This list contained the names of 29
non-Indian settlers from San Diego, who successfully petitioned for the dissolution of the pueblo
de indios. Engelhardt also stated that special commissioner Manuel Castanares appointed an
Indian named Julian capítan and alcalde, but no Indian named Julian is named in any subsequent
documentation (Engelhardt 1922, 142). The list included the names of only four individuals
(“Zeferino,” “Maria de Jesus,” “Rosario de Jesus,” and “Magdalena”) described as “freed
neophytes.” Of these four, only Magdalena (also known as “Magdalena Castengura,”
“Magdalena Affanador,” and “Magdalena Rios”) is known to have descendants in JBA, JBB, and
the JBMI-IP.

The other 29 claimants were male and had Spanish surnames.61 One of these claimants,
Severiano Rios, married a SJC Indian woman named Primitiva. This couple has descendants in
the JBA petitioner and the JBMI-IP.62 Ramon Silvas married SJC Indian Jacoba Chenene, the

60
The Church maintained ownership of the Serra chapel, as well as living space in the mission complex for
the resident priest.
61
Engelhardt’s “complete list of beneficiaries” named only 33 recipients. It did not include five settlers
named earlier as recipients, but included the names of four neophytes and one settler who were not included on the
earlier lists (Engelhardt 1922; 141).
62
Two other Rios siblings were also married to Indian descendants. In 1822, Santiago Rios married María
Isabel Uribes, the granddaughter of SJC Indian Maria Bernarda Chigila. In 1829, Maria Rosaria Rios married José
Maria Gorgonia Cañedo, the son of San Carlos Indian Maria Gorgonia. Another sibling, Silverio Rios (who was not

66
Juaneño Band of Mission Indians (Petitioner #84A) Proposed Finding

daughter of Magdalena Castengura from her first marriage to the SJC Indian Urbano Chenene.
This couple has no known descendants in the JBA, JBB, or JBMI-IP. Jose Maria Cañedo was
either the son or grandson (depending on whether he was Jose Maria Jr. or Sr.) of a San Carlos
Mission Indian woman (San Carlos Mission was located in Monterey, approximately 400 miles
north of SJC). Juan M. Marron was either the husband of Maria Gorgonia’s daughter (Maria de
la Luz Ruiz), or the grandson of Maria Gorgonia (if he was Juan M. Marron, Jr., the son of this
marriage). There is no indication that any of the remaining claimants were then married to or
descended from California Indians, although Tomas Guitterez’ daughter and son married
California Indian descendants in 1850’s, establishing kin relationships between their families and
Indians during that decade.63 In total, eight of the individuals named on the 1841 list have
descendants in at least one of the petitioning groups: Tomas Gutierrez, Jose Antonio Yorba, Juan
M. Marron, Madgalena Castengura, Severiano Rios, Jose M. Cañedo, Teodisio Yorba, and Jose
Antonio Serrano. However, only two (Severiano Rios and Magdalena) can be documented as
marrying, or themselves being, a SJC Indian. Appendix lV discusses the genealogies of certain
settlers in more detail.

Engelhardt also referenced a second list, which he described as listing “neophytes of whom each
family received one hundred varas [a unit of measure equal to 33 inches] and each individual
fifty varas” (Engelhardt 1922, 141). Engelhardt did not reproduce or summarize the list of other
Indians who reportedly received lands, but cited H.H. Bancroft’s History of California as his
source. Bancroft’s text described a population of Indians near SJC who were probably not
ancestors of the current petitioner, even though they were likely part of the historical Indian
tribe. He stated that these Indians received land in the “eastern valley” (Bancroft 1884-1890, 4:
625-626), but provided no other information about the location of this “valley.” Both Bancroft
and Engelhardt (citing Bancroft) alluded to Indians receiving land in the area, and included a
count of “26 married men, 7 widowers, 5 single men, and 4 gentiles still attached to the mission
in 1841 (Bancroft 1884-1890, 4: 625-626).64 It is not known whether these Indians were part of
the 200 Indians belonging to SJC Mission Augustin Janssen claimed to have settled “in the
ravine leading to the mission” in 1840 during his term as administrator.

A list of Indians who received ex-mission lands apparently existed during the Mexican period
(1821-1848). The archive housing these records was destroyed by the fires that followed the
1906 San Francisco earthquake. However, Bancroft’s researchers transcribed or abstracted most
of the documents in the collection prior to the fire, and the list of Indian recipients of land may
have been one of those transcribed. The record does not contain either a copy of this
transcription, or an indication as to whether the JBA petitioner’s researchers searched for this
document and were unable to locate it.

named on the 1841 list of land claimants), was involved in a long-term relationship with SJC Indian Magdalena
Castengura, who inherited land in her own right.
63
Tomas Gutierrez’ wife María Antonia Cleofas Cota was the grandniece of SJC Indian Maria Bernarda
Chigila’s husband.
64
The adult Indian population probably numbered about 70 people; there is no way to estimate how many
children there may have been. Bancroft cited a report that put the number of Indians closer to 100 adults, also
mentioning 30 women and old men (Bandini in Bancroft, 1884-1890; 626).

67
Juaneño Band of Mission Indians (Petitioner #84A) Proposed Finding

The 1846 Padrón

In 1846, representatives of the Mexican territorial government prepared a padrón, or census, of

the population of the former SJC Mission. Zephyrn Engelhardt’s 1922 book on SJC Mission
described the census in the following terms:

In March, 1846, the Padron [sic] or roll of the ex-Mission population contained
the names of 59 males and 54 females, in all 113 persons, including the Forster
family. (Engelhardt 1922, 159)

Engelhardt’s description of the census did not specifically identify it as a count of Indians, nor
did the author describe the purpose for its preparation.

Bancroft’s researchers transcribed or abstracted many of the Mexican documents related to the
administration of California. In addition to the abstract and transcription of the documents,
Bancroft had his researchers prepare tables that summarized information from the archive on
population, vital rates, grain production, and numbers of livestock. The collection of tables also
contains notes on each mission, presidio, and town, summarizing the numerical data. The
population table for SJC Mission includes a summary of the 1846 census, and reported the same
number of males and females as was listed at the end of the census, or 59 and 54 respectively.
The census summary in the Bancroft table does not appear in the column for the Indian
population, but rather the column for the people classified as gente de razón (non-Indians). The
notes on the population of SJC state that “in 1844, the Indian population was entirely dispersed”
(SJC, Mission Statistics, C-C 64 , The Bancroft Library, University of California, Berkeley).
While the use of the term “entirely” may have been inaccurate (as some of the Indians were still
living close to the former mission), the historical Indian population of SJC Mission, by-and-
large, had dispersed. Many left the area to work in Los Angeles, or on area ranches. 65

The transcribed padrón does not contain additional language that may have been part of the
original document that might clarify the purpose for preparing the population count. Additional
evidence from the baptismal and burial registers indicates, however, that this list was not a count
of either all individuals or of all Indians living at the mission after secularization. For example,
three Indian couples (Eustaquio and Feliciana, Bernardino and Anastacia, and Francisco
Calacido and Salvadora) baptized children in 1846 (SJC Baptisms #4615, 9/17/1846; #4619,
11/25/1846; #4620, 12/21/1846). The children were not born until after the March date of the
census, but were identified as “of this Mission.” None of the six Indian couples appeared on the
padrón. While it is possible that these parents only brought their children to the mission to be
baptized, it is also possible that they Indians were living at or very near the Mission and simply
not enumerated. The “free neophytes” enumerated in 1841 as land grant recipients were also not
included in the padrón, even though at least two (Zefarino and Magdalena [Castengura]) were

65
The number of Indians in Los Angeles did increase after secularization, but the Indians came from a
number of locations and missions.

68
Juaneño Band of Mission Indians (Petitioner #84A) Proposed Finding

likely living in the area.66 None of the three Indian couples are known to have descendants in the
JBA, JBB or JBMI-IP.

The 1846 padrón appears to be a count of the growing non-Indian settler population, including
the recipients of large land grants from ex-mission lands. The document listed one SJC Mission
Indian woman named Primitiva, as well as two of her children (1846 Padrón, #23-#25).
Primitiva is an ancestor of some members of the JBA petitioner and the JBMI-IP.67 It also
included Maria Gorgonia Cañedo, a San Carlos Indian woman, her non-Indian husband, and their
three children still living in the home (1846 Padrón, #74-#77). Their adult son Jose Maria
Cañedo and his family were also enumerated (1846 Padrón, #66-#70). Maria Gorgonia Cañedo
and Jose Maria Cañedo also have descendants in the JBA, JBB, and JBMI-IP. However, it
appears that the census listed both women because of their relationship to their non-Indian
husbands. The census did not include other Indians who appear to have been living at the
mission at this time. Further, the format of the transcribed census is consistent with other
contemporary Mexican-era padrones that recorded the surname of non-Indians but did not record
surnames for Indians. A padrón also listed a number of the JBA petitioner’s ancestors, including
Jose Maria and Maria Gorgonia Cañedo, Silverio Rios and some of his children by his non-
Indian wife, Brigido and Maria Morillo, Tomas and Maria Antonia (Cota) Gutierrez, and Blas
and Maria Antonia (Gutierrez) Aguilar, but none of these individuals were a part of the historical
Indian tribe. An evaluation of the document leads to the conclusion that the census was not a
count or roll of Indians living at ex-Mission SJC, and that descent from people listed on the
document does not constitute descent from the historical Indian tribe.

The Early Statehood Period, 1848-1860

The Treaty of Guadalupe Hidalgo signed in February 1848 to conclude the Mexican-American
War (1846-1848), ceded California, New Mexico, and Arizona to the United States. Under the
terms of this treaty, the United States agreed to honor Mexican land grants in California, but
many claimants eventually lost their lands due to mortgages, taxes, debts, or failure to receive
proper title (Pitt 1970, 107). The United States government also negotiated 18 treaties between
1851 and 1852 with Indian groups in California, which would have extinguished Indian claims to
most of California, leaving the Indians approximately seven million acres of reservation land.
Congress failed to ratify the treaties.

66
“Zefarino,” one of the free neophytes listed as receiving a land grant, was also known as “Zepharino
Tarojes” a musician at the mission (Harrington 1836-1927, 2). He also appeared on the 1860 Federal census as
“Sefarino Tanequi”, along with his wife Aguida and several children (1860 Federal census, Los Angeles County,
San Juan Township, page 182, dwelling #1638). His son Jorge was baptized at SJC in 1849 (SJC Baptisms #4674,
11/21/1849), and his daughter Maria Tranquilidad Jesus was baptized there in 1852 (SJC Baptisms #4740,
1/12/1852); therefore, it is reasonable to believe the family was living in the town at the time of the 1846 padrón.
The Tarojes family was not recorded on the 1846 padrón. “Magdalena”, or Magdalena Castengura,” was also
recorded as having baptized at least one child (Maria Valeriana Rios) in 1845, and another (Jose Maria Rios) in
1848. It is reasonable to believe that the Castengura/Rios family was living in SJC at the time of the padrón, even
though Magdalena and her children were not enumerated on the document.
67
Primitiva was also the sister of Lazaro, the father of Jose de Gracia Cruz (also known as “Acu”), a well
known informant of Fr. St. John Sullivan.

69
Juaneño Band of Mission Indians (Petitioner #84A) Proposed Finding

The U.S. conducted its first Federal census of California in 1850. John R. Evertsen enumerated
the population of SJC between February 18, 1850, and March 8, 1850. He counted dwellingss
467-472 on February 18, 1850, and then resumed the enumeration on March 7, 1850, when he
recorded households 473-491. This suggests that he was in the town itself and was thus able to
enumerate several dwellings in one day. He enumerated the ranchos between San Juan and Tustin
(dwellingss 492-495) on the same day. On March 8, 1850, he enumerated dwellings 496-506, and
then traveled north towards Los Angeles (OCCGS Quarterly 1976).68

Certain families of the JBA, JBB and JBMI-IP have ancestors in households enumerated on the
1850 census (all 3 groups have families with ancestors in dwellings 474, 475, 478, 481, 488, 490,
497, 498, and 502; another 10 dwellings contain ancestors of families with members in 2 of the 3
organizations; dwelling 483 contains only ancestors of families belonging to the current JBA
petitioner). Not all of these ancestors were from California. For example, the census
enumerated the family of “Joaquim Arci” (dwelling #469). Arci (later spelled “Arce”), his wife,
and three oldest children (ages 8, 6, and 5) were all born in Mexico, while his twin sons, Jose
Vidal and “Jose” (which should read “Jose Cosme”) were born in California and baptized at SJC
(SJC Baptisms #4660, #4660A, 4/30/ 1850). Everston recorded nine members of the family of
Miguel Parra (dwelling #486) as born in Mexico. Additional information in the record indicates
that the Parras were originally from Sonora. According to the typed transcription of the census,
the family enumerated in dwelling 480 with the surname “Velasques” appears to be the same
family whose actual surname, recorded in other contemporary records, was “Belardes.” The
father and mother, (as well as a 3-year-old daughter) are recorded as being from Sonora, while
the 1-year-old Teodisio was born and baptized in SJC (SJC Baptisms #4642, 2/20/1850).

These families appear to have moved to SJC at the time of the Gold Rush (1849), and all three
families established relationships with the people who already lived in SJC. Joaquim Arci’s son
Ramon fathered a child of SJC Indian Maria de Gomez (SJC Baptisms #1301, 3/19/1869), and
his son Laureno fathered another child with this same woman two years later (SJC Baptisms #
1400, 10/27/1871). Miguel Parra was a confirmation sponsor for SJC Indian descendant Jose
Manuel Apolonio Rios (SJC Confirmations 8/2/1850, 2), and his children married or had
relationships with other members of the early settler community. Teodisio Belardes also married
a descendant of Silverio Rios, a former member of the escolta, and his non-Indian wife Juana
Barreras .

The 1850 Federal census specifically enumerated 13 individuals as “Indian,” but none of the
petitioners claimed any of these individuals as their ancestors.69 However, mission records
indicate that some of the residents in the enumerated households were descendants of the
historical Indian tribe and were still living in the town during this time. For example, SJC Indian
Magdalena Castengura and her children (surnamed Rios) lived amongst the general population

68
The record included a copy of the transcription of the 1850 census that was published in the Orange
County Genealogical Society Quarterly. OFA compared the transcription with images of the actual census to verify
spellings, ages, etc., and found the transcription to be very accurate.
69
The instructions to the enumerators of the 1850 and 1860 Federal censuses did not include “Indian” as an
official category. The only options available under the category of “color” were “White,” “Black,” and “Mulatto”
(US Department of Commerce 1979, 14). The enumerators in SJC did not strictly observe this instruction.

70
Juaneño Band of Mission Indians (Petitioner #84A) Proposed Finding

since the 1830’s. The 1850 census did not enumerate Magdalena Castengura herself, but six of
her children appeared in dwelling #488 with their non-Indian father, Silverio Rios. Maria Isabel
Uribes (spelled “Uribez” on the census) and her brother Jose Maria Uribes were the children of
SJC Indian descendant Maria Marcela Cota (wife of Santiago Rios), who was the daughter of
Maria Bernarda Chigila. Both lived with their spouses in the same dwelling in 1850 (dwelling
#491). Jose’s wife Clara was also a SJC Indian, the daughter of neophytes Diego and Clara
Junjunuvit.

OFA examined the mission register of 117 children confirmed in the Catholic faith on August 2,
1850 (SJC Confirmations, 1-5).70 Of the 117 children confirmed, 56 (approximately 48%) were
identified as the children of parents (or single mothers) with no surnames. The lack of surnames
suggests that these children and their parents were Indians, although there is no indication
whether they were local Indians or Indians from other populations.71 The percentage of
confirmation candidates who were identified in this manner supports the notion that a substantial
number of Indians was still living in and around SJC. Both Indians and non-Indians are
identified as serving as confirmation sponsors for Indian children, although there are no
examples of a non-surnamed Indian serving as the confirmation sponsor for surnamed, non-
Indian children.72

Two years later, the State of California conducted a census in order to correct deficiencies in the
1850 Federal census. OFA examined the 1852 State census for Los Angeles, San Diego, and
other California counties. The 1852 State census of Los Angeles County did not list individual
towns or townships, but a number of families resident in SJC on the 1850 Federal census are
identifiable on the 1852 State census. OFA used the information on the 1850 Census to estimate
the boundaries of the 1852 town, and estimated the population to have been 696 individuals
(1852 Los Angeles, CA, 116-128).

The 1852 State census for San Diego County differs in one important respect from the 1852 Los
Angeles County census, in that it identified a number of named Indian communities, with
identified leaders (capitanes and “alcaldes”). The San Diego County enumeration identified
“Ponto” as the “Capt of San Pasqual” and “Pedro Paladas” as the “Capitan [sic] of San Jose”
(1852 San Diego and Sacramento, CA, 8, 11). The census enumerator in Los Angeles county
listed 173 Indians just before the enumeration of a number of SJC residents and the JBA
petitioner’s ancestors (1852 Los Angeles, CA, 113-116), but included no identification of any

70
The large number of children confirmed on one day may have been the result of SJC’s relatively remote
location in 1850. The bishop, who conducted confirmations, did not visit the town regularly. The bishop confirmed
an additional group of children in SJC in 1851, but does not appear to have returned to confirm another group of 13
children until 1878 (SJC Confirmations, 7).
71
This list does not include the children with an identifiable non-Indian parent, even if the other parent has
been identified as an Indian or a SJC Indian.
72
For example, non-Indian Emidio Vejar (also spelled “Bejar”) was the sponsor for five consecutive
children: non-Indians Teodisio Velardes and Aldolfo Manriquez, and Indians Sefarino, Augustin, and Francisco
(SJC Confirmations, 3).

71
Juaneño Band of Mission Indians (Petitioner #84A) Proposed Finding

capítan or “alcalde” on this list of Indians.73 If this group of Indians had a leader, the census
enumerator did not acknowledge his or her presence.

The current record does not identify any of these 173 Indians as the JBA petitioner’s ancestors,
and contains no information about this population. It is possible that these Indians may have
been related to the 200 Indians Augustin Janssen claimed to have settled in a ravine near the
mission in 1840. Whether the two groups were related to each other or not, the record indicates
there was a distinct population of Indians near the mission that persisted for at least 12 years
after the final emancipation of all California Mission Indians in 1840. No evidence in the record
indicates that this group was a settlement of the JBA petitioner’s ancestors, although individual
members of this population may have later become part of the town’s general population.

The JBA petitioner’s SJC Mission Indian ancestors enumerated on the 1852 State census (most
with surnames) lived among the general non-Indian population of the town of SJC. These
ancestors appear to have joined the general population during the Mexican period through
marriages or relationships with non-Indians, and did not reside in a separate Indian enclave. SJC
Indian Magdalena Castengura was not enumerated in 1850, although some of her children were
enumerated in their father’s household in 1850. However, she and her children appeared in the
same household on the 1852 State census (1852 Los Angeles, CA, 119). SJC Indian Primitiva
Rios, who had been enumerated along with her children on the 1846 padrón, was not enumerated
on the 1850 census, though her son was confirmed in SJC on August 2, 1850. She and her son
may have been enumerated on the 1852 State census under alternate names living in the
household of the wealthy Forster family (1852 Los Angeles, CA, 127).74 SJC Indian Maria
Isabel/Isabel Rios and her children Venancio (spelled “Benancio” on the 1852 state census) and
Refugio were enumerated in 1852 State census, as were Maria Isabel/Isabel’s brother- and sister-
in-law Jose Maria Uribez and Clara (also a SJC Indian), along with four of their children (1852
Los Angeles, CA, 96). There is no evidence of a separate village or distinct social grouping of
the JBA petitioner’s ancestors (either Indian or non-Indian), or of their individual ancestors
living in an Indian settlement.

At some point during the early 1850’s a non-Indian family that had previously lived at San
Gabriel Mission and in Los Angeles moved to SJC. The parents, Antonio Maria Oliveras and
Maria Juana Dolores (Bermudez) Oliveras, were both descendants of old Spanish military
families from San Diego and Santa Barbara Presidio respectively. The couple lived in the Los
Angeles area for several years, and had several children at the time they moved to SJC and were
enumerated on the 1852 State census (1852 Los Angeles, CA, 118). They baptized several
subsequent children in SJC. Over the years, the spelling of the family surname shifted from
“Olivas” (as it had been spelled on records at San Gabriel) to “Olivares” on records at SJC (it
was also recorded as “Oliveras” on the 1852 State census. This family married into the
population of the town of SJC, and has numerous descendants in the JBA petitioner (most of
73
The figure of 696 residents of SJC does not include the 173 Indians.
74
A 31-year-old “Asencion Rios” was listed in the household of the Forster family. No other records refer
to Primitiva by the name “Asencion,” but she is the correct age to be the mother of the 13-year-old “Manuel Rios”
listed directly after her (1852 Los Angeles, CA, 127). Severiano Rios, Primitiva’s husband, could not be located on
the census although he was still alive; he died in January of 1853.

72
Juaneño Band of Mission Indians (Petitioner #84A) Proposed Finding

whom use the “Olivares” spelling). Some Oliveras/Olivares descendants have no Indian
ancestry, some have Indian ancestry from the historical SJC Indian tribe, and some have Indian
ancestry from other California Indian populations. Their Indian ancestry appears to derive from
marriages made after they moved to SJC around 1850. There is no evidence in the record to
demonstrate that the progenitors of the Oliveras/Olivares family was of Indian descent.

The JBA petitioner submitted a document entitled “Abstract: United States Censuses of 1860 to
1930” (Merrifield 2005). It purports to be an analysis of six Federal California censuses (1860,
1870, 1880, 1900, 1910, and 1930) for areas of townships where concentrations of the
petitioner’s ancestors lived, including Los Nietos (Rancho), San Juan, and Santa Ana townships
in 1870 and 1880, and San Juan and districts of Santa Ana townships in the remaining years.
The analysis summarized each census under five categories: the number of individuals who are
ancestral to the current members of the group, the race(s)/color(s) category used to identify the
people of the census, the number of “Juaneño” who are intermarried,75 the number of households
comprised of members from different “Juaneño” families living in the same household, and the
average distance between “Juaneño” households in each township. There is no explanation
given as to why the 1920 census was not analyzed. As this particular document covers several
relevant time periods, the specific analysis related to each time period will be addresses
chronologically.

The JBA petitioner’s analysis states that “323 individuals listed on the 1860 census are ancestral
members of the current Juaneño Band of Mission Indians, Acjachemen Nation” (Merrifield
2005, 2). The petitioner did not provide a list of these ancestors and does not give a breakdown
of how many ancestors lived in each of the aforementioned locations. Also, the petitioner does
not define who was “ancestral,” identify people by name, or define how they are using the term
“Juaneño.” The phrasing used in the document appears to identify all of the current petitioner’s
ancestors as “Juaneño,” whether they were non-Indian or Indian ancestors from other California
Indian populations. Because of these omissions, OFA has no evidence that the analysis refers to
the petitioner’s named, known ancestors and no way to verify its conclusions. The report also
did not describe whether the total number of ancestors listed in the report included only direct
line progenitors of current members, or all family members (for example, siblings of the
member’s ancestor who have no descendants in the petitioner).

The 1860 Federal census differed dramatically from the 1850 Federal census in the number of
Indians recorded in SJC. While the 1860 Federal census did not record a separate Indian
settlement near SJC, it did identify 213 people (approximately 32 percent of the 661 people in
the township) as “Indian.”76 The population of 173 Indians that had been enumerated outside of
SJC in 1852 was no longer in evidence, and there is no documentary evidence that those same
Indians later moved into town (where they actually went also remains unknown). Further, on the
1850 Federal census, most of the Indians had been enumerated as individuals attached to a non-
Indian household; on the 1860 Federal census, a number of family units appear to have been in

75
The text is unclear as to whether the term “intermarried” refers to couples of the same ethnicity married
to each other, or couples of differing ethnicity married to each other.
76
The children of Indian women and non-Indian men do not appear to have been identified as “Indian,” so
there are several children who are also of Indian ancestry who are not identified as such on the census.

73
Juaneño Band of Mission Indians (Petitioner #84A) Proposed Finding

place, with many of the Indian families living in contiguous dwellings (for example, dwellings
1561-1567, 1571-1573, and 1586-1590 contained all-Indian families as well as some
individuals). Other individual Indians were living with non-Indian families as servants or
laborers. Two Indian women and one Indian man were listed as having real property in excess of
$100. Using a sample genealogical database from extant mission records, OFA identified 21
former neophytes and children of former neophytes still living at SJC and recorded on the 1860
census (see Appendix II). Nine of these individuals from four of the families recorded on the
census have descendants in the JBA, JBB ,or JBMI-IP (the families of Eustaquio Ricardes,
Diego Yujunivit, Gregorio Rios, and Primativa Serrano/Rios).

The record does not indicate that all of the Indians living in the town of SJC in 1860 were
descendants of the historical SJC Indian tribe. Many of the Indians from the historical tribe had
apparently left in the 1830’s and 1840’s, and the Indians who came to work on the ranches in
1860 may have been from a number of Indian populations (such as Luiseños, Diegueños, or
Cahuillas). Other SJC Indians with descendants in the petitioner were, for unknown reasons, not
enumerated on this census (for example, SJC Indian Maria Materna (Ayoubenet) Chavez ,
mother of Jose Doram, was not recorded on this census). There is no information as to how
many of these Indians may have been part of the group enumerated eight years earlier in 1852.
The Indians who had been living outside of SJC may have taken up residence on Pala or in some
other Indian community, or moved to Los Angeles and joined the general population there. It is
also possible that some of the Indians recorded among the population of the town of SJC in 1860
were also enumerated on the 1852 State census under different names. The record did not
include any analysis of local land records (such as tax records, title deeds, and land sale
transactions) from 1841-1860, which would indicate whether any of these Indians were from a
group of former SJC Mission Indians who had received land after the secularization of the
mission.

The census also enumerated many of the JBA petitioner’s non-Indian ancestors. As on earlier
censuses, they appear to have lived throughout the town of SJC, near other individuals (both
Indian and non-Indian) who have no descendants in the petitioner. The census does not contain
evidence of the existence of a distinct settlement of the petitioner’s ancestors.

During the last months of 1862 and early months of 1863, a smallpox epidemic swept through
the town. The mission burial register recorded 130 burials during the outbreak, of which 16
individuals were specifically enumerated as “Indio” or “India,” and a total of 88 (including the
aforementioned 16) were listed without surnames, a convention which implies that they were
Indians. Of the 42 with surnames, three (Maria Rosa Aguilar, Jose Maria Cañedo, and Salvador
Cañedo) appear to be the JBA petitioner’s ancestors. Further analysis may identify other
ancestors of the petitioner who died during the epidemic.

The smallpox epidemic decimated the substantial, mostly unsurnamed, Indian population
recorded on the 1860 Federal census living in and around SJC, and evidence in the record does
not indicate that it ever recovered. Further, a drought, which began in 1862 and persisted
through 1864, killed vast numbers of cattle. Many of the large, wealthy Mexican ranch owners
lost their money and much of their land as their cattle died, and they were unable to pay the

74
Juaneño Band of Mission Indians (Petitioner #84A) Proposed Finding

newly-introduced state property tax. While some large landholders, such as John Forster, were
able to maintain most of their property, most lost their land and their lifestyle.

Summary of Evidence Relevant to Community, 1835-1862

The evidence in the record indicates that between the 1834 institution of the pueblo de indios and
its dissolution in 1841, the predominant portion of the population of the town of SJC shifted
from Indian neophytes and gentiles to non-Indian settlers and their families. The 1841 group of
non-Indian settlers from San Diego, along with some of the SJC escolta families, a few
descendants of the historical SJC Indian tribe, and some Indians from other former mission
populations, comprised the founding population of the post-mission town. Some of the JBA
petitioner’s non-Indian ancestors are included in this population, though evidence indicates that
only a few of them interacted with each other prior to the 1834 secularization of the mission.
Over the next 20 years, the 1841 population incorporated subsequent arrivals from Sinaloa and
Sonora after the 1848-1849 Gold Rush, as well as old Spanish and Mexican military families
from other parts of California, and families from other California Indian populations who moved
to the area for employment.

Confirmation records indicate that some Indians and non-Indians shared the same confirmation
sponsors, but that Indians were not named as confirmation sponsors for non-Indian children.
This appears to be an indication of the lower status of Indians as compared to non-Indians or
people of mixed-Indian/non-Indian ancestry. Further analysis of available records demonstrates
that some other Indians from the historical Indian tribe remained in the area (possibly living
among the larger, distinctly Indian population recorded on the 1852 State census) until that
population dispersed, moved, or died during the 1862-1863 smallpox epidemic. Some SJC
Indian descendants became part of the general population during this later period and also
formed social relationships and eventual kin ties with a number of non-Indian settlers who
arrived during the Mission Period or during the era of secularization and emancipation.

The evidence available in the record demonstrates that a portion of the JBA petitioner’s ancestors
lived in the town of SJC between 1835 and 1862. The mission registers provide some evidence
that these ancestors interacted with each other, particularly in assuming religious obligations as
godparents. However, there is little other evidence in the record demonstrating interaction
among the petitioner’s ancestors. The Mexican, U.S. Federal, and California censuses do not
demonstrate the existence of a separate community composed predominantly of the JBA
petitioner’s ancestors (either Indian or non-Indian), but show a town with a number of residents
from various portions of old Mexican society. The evidence in the record does not demonstrate
that the petitioner’s ancestors derived from a single, post-Mission Period Indian tribe, or from a
single post-Mission Period non-Indian community, or a seprate group within the SJC Indian tribe
that evolved into a discrete entity. There is little to no evidence that these ancestors formed a
community distinct from the rest of the population of the town ofSJC between 1835 and 1862.

Evidence Relevant to Demonstrating Community, 1863-1879

The evidence in the record to demonstrate community between 1863 and 1879 includes, but is
not limited to, Federal census records, mission records of marriages, baptisms, and burials,

75
Juaneño Band of Mission Indians (Petitioner #84A) Proposed Finding

newspaper articles, photographs, and scholarly and researcher monographs (including interviews
John P. Harrington conducted). OFA staff located additional photographs, scholarly
monographs, confirmation records, and unpublished research notes.

In the aftermath of the smallpox epidemic and prolonged drought, a number of Americans took
advantage of the Homestead Act and settled on the land in and around SJC after the Civil War
(1861-1865). SJC received new American settlers (particularly English-speaking Protestants),
but the Spanish language, Catholicism, and other customs from the Mexican period persisted,
especially among the population descended from families in California before 1849. On March
3, 1865, President Abraham Lincoln issued a proclamation that returned the mission complex
(previously sold to John Forster in 1841) to the diocese of the Roman Catholic Church. The
Bishop of California claimed title to the sites of all 21 mission sites before the Land
Commission, a body established in 1851 to review Mexican land titles. The Land Commission
invalidated the sale of all 21 mission sites and returned title to the Catholic Church. Lincoln
signed the order before his April 15, 1865, assassination, but the decree did not actually reach
SJC until November of that year (Engelhardt 1922, 164-169). The Forster family moved from
the mission complex to another home on their Santa Margarita Ranch, located in northern San
Diego County (modern Camp Pendelton).

The Research of John P. Harrington

The most important sources of scholarly data and information about this period are the notes and
interviews ethnographer and linguist John P. Harrington collected (Juaneño Field Notes 1836-
1927). Although Harrington and others collected the interviews between 1919 and 1947 (Mills
and Brickfield 1986, 85), much of the information refers to events in SJC in the mid-to-late 19th
and early 20th centuries. Harrington’s notes also include information Father St. John O’Sullivan
(1874-1933) gathered. O’Sullivan, the priest whose efforts revitalized SJC Mission, collected
many stories from local residents,77 particularly Jose de Gracia Cruz (1844-1924), more
commonly known by his nickname “Acu.” The record contained approximately 45 abstracted
pages from Harrington’s notes, and OFA located and copied additional notes.

Harrington’s notes included information about the interaction between the various ethnic and
class groups living in SJC during the 1860’s. Father Jose Mut, the Roman Catholic priest at SJC
from 1866 until 1886, was described as an advocate for the poor people in the town, including
Indians and Mexicans.78 Wealthy “Californios” (including John Forster’s son Marcos Forster)
attempted to gain control over much of the land and resources (particularly water) in town.
According to one account, Forster submitted a petition for title to a ranch from land behind the
mission, but Father Mut rallied the townspeople (including recent Russian immigrant Henry
Charles) in objecting to this proposal. In 1869, Mut went to Los Angeles, hired a lawyer, and
successfully opposed the petition. His efforts earned him the enmity of the “committee,” a group
77
According to several sources, Fr. O’Sullivan’s original notebooks have not been located since the early
20th century.
78
Lisbeth Haas referenced the account book of Fr. Mut, in her book 1995 book Conquest and Historical
Identities in California 1769-1936 (pages 93-4). The petitioner may wish to submit a copy of Fr. Mut’s account
book if they feel it would be relevant to their case.

76
Juaneño Band of Mission Indians (Petitioner #84A) Proposed Finding

of wealthy town residents including Californio ranchers Forster and Pablo Pryor, storekeeper
Augustine Davis, and residents Pedro Verdugo and Pedro and Juan Valenzuela. They threatened
to kill the priest. So serious was this threat that the priest carried a gun and a group of poorer
SJC residents guarded him, including Indian Jose de Gracia Cruz (“Acu”) and Mexican
immigrant Mateo Romero (Harrington Notes 1836-1927, 3; 33). The notes also include one
example of 10 men of the “committee” delivering vigilante justice to a Mexican named Pedro
Cirildo, whom the “committee” lynched after he seriously injured an Indian during a knife fight
(Harrington Notes 1836-1927, 39).

In addition to traveling to Los Angeles to file the lawsuit against Marcos Forster, Mut went to
San Francisco and secured documents that allowed the poor people in town to obtain title to their
land (Harrington Notes 1836-1927, 34). The 1873 report of Special Indian Agent John Ames
corroborated Harrington’s notes regarding Mut’s efforts to protect the land titles of the poorer
SJC residents. Ames reported that Mut showed him documents he had obtained from the
archives in San Francisco which demonstrated that the pueblo of SJC had been divided amongst
the Mexican and Indian inhabitants in 1841 (Ames 1873, 4).

Harrington’s notes mention some of the JBA petitioner’s Indian and non-Indian ancestors. One
of Harrington’s informants reported that Maria Antonia (Gutierrez) Aguilar, the wife of Blas
Aguilar, spoke Acjachemen fluently (Harrington Notes 1836-1927, 22). Another informant
described Venancio Rios as a singer during the Corpus Christi processions (Harrington Notes
1836-1927, 28). Cleotilda Rios (a.k.a Matilda Valeriana Rios) daughter of Magdalena
Castengura, described how her mother petitioned for title to her land when the territorial
government distributed mission lands in 1841, and how Father Mut used her title in support of
the 1869 lawsuit (Harrington Notes 1836-1927, 10). The notes also described a number of
Indians (from SJC and elsewhere) who lived in the area, and whom neither the JBA ,JBB, nor
JBMI-IP claimed as ancestors (OFA also did not identify these Indians as the petitioner’s
ancestors). Other town residents who were not the JBA petitioner’s ancestors provided
Harrington with information.

The petitioner’s analysis claims that 432 individuals on the 1870 Federal census were “Juaneño”
(Merrifield 2005, 3). This analysis did not identify the claimed ancestors on the census.
Additionally, the enumerator for the 1870 census in SJC failed to enumerate many of the Indians
listed in SJC on the 1860 and 1880 Federal censuses. The report, however, notes that the 1870
census identified 7 of the petitioner’s ancestors as “Indians “and 425 as “White” (Merrifield
2005, 2). The petitioner included no copies of pages from the census identifying claimed
ancestors, how the enumerator listed them, or if the claimed ancestors appeared on the census
sheets for the enumeration districts of San Juan, Santa Ana, and Los Nietos.

OFA analyzed the 1870 Federal census of San Juan Township. The census enumerated 5 of a
total of 445 San Juan township residents as “Indian,” none of whom are known to have
descendants in either of the petitioning groups or interested party.79 The enumerator identified
the rest of the population as “White,” and classified as “White” several individuals previously

79
These five included the family of “Basilio Jurado” in dwelling 41 with four members, and a single male
surnamed “Rios” in dwelling # 112.

77
Juaneño Band of Mission Indians (Petitioner #84A) Proposed Finding

identified as Indians (such as Victoria Romero, the wife of Mateo Romero in dwelling #56).
Some enumerated families descended from the historical SJC Indian tribe, such as “Jose Dolores
Garcia,” the great-grandson of the SJC neophyte Maria Bernarda Chigila, enumerated in
dwelling #22, as “White” (Jose Dolores Garcia has descendants in the JBA and JBMI-IP).
However, few of the Indians enumerated in San Juan Township in 1860 appeared on the 1870
census, including individuals later enumerated again in SJC on the 1880 census. OFA examined
the enumerated list of Indians in Los Angeles on the 1870 census to identify Indians enumerated
on the 1860 and 1880 census, but could not locate any of them or to explain why the enumerator
did not list them.80

The 1870 Federal census does not provide evidence for the existence of a settlement composed
solely or mostly of the JBA petitioner’s ancestors. The petitioner’s ancestors did not occupy one
distinct area of the town, and lived next door to other town residents the petitioner does not claim
as ancestors. Several non-Spanish speaking settler families also resided in SJC, and these
families resided throughout the town’s general population.

In 1875, certain heirs of the original Mexican land grant recipients (but not any of the Forster
heirs) filed a lawsuit regarding the status of the town’s plaza and whether the heirs had any rights
to this land. A “Memorandum of Agreement” dated October 11, 1875, named some of the
individuals identified as the JBA petitioner’s claimed ancestors, as well as Father Jose Mut (SJC
Township c. 1875 Attorney’s Opinion). The court documents contained a map dated December
10, 1875, which shows parcels of land in SJC that 37 individuals owned (SJC Map 12/10/1875,
1-3). The map identifies some individuals by their full name and surname, and others by their
surname and first initial. OFA identified 10 or 1181 of the JBA petitioner’s ancestors listed on
the map located in different parts of town and not in a single area. Four individuals with
descendants in JBA, JBB, and JBMI-IP (Blas Aguilar, Henry Charles, Juan Avila, and Rosa
Rios) owned small parcels of land located next to each other, though Aguilar, Charles, and Avila
also owned larger pieces of property elsewhere in the town. The map documents the three
properties as being adjacent to each other, but the 1870 census did not enumerate the three
owners in contiguous households (Avila, spelled “Abila,” was in dwelling 6, Aguilar in dwelling
12, Rios in dwelling 18, and Charles in dwelling 28).

Summary of Evidence Relevant to Demonstrating Community 1863-1879

The evidence in the record describes some of the economic and social forces which affected the
town of SJC. The fortunes of the wealthy landholders and ranchers of the “committee” were
shaped by the drought, the implementation of the state tax, and, in the case of the Forsters, the
revocation of the Mexican land grant, which had given them title to the SJC Mission. These men
also found themselves in conflict with Father Jose Mut, who successfully litigated on behalf of
the poor in the town. Support for Father Mut appears to have drawn some of the poor residents
80
In 1870, B.C. Whiting, the Superintendent of Indian Affairs for California, compiled a census of Indians
from information he obtained from various agents and U.S. Marshalls. He estimated that there were a total of
30,103 Indians in the state, but added “too much reliance had been placed upon the Assistant U.S. Marshalls, who
were engaged in taking the census. . . But few of them seemed to deem it a duty to enumerate the Indians except
when they found them living in white families” (Whiting to Walker 12/15/1870, 1).
81
The map names two individuals who may or may not be the same person: “Juan Avila” and “J. Avila.”

78
Juaneño Band of Mission Indians (Petitioner #84A) Proposed Finding

closer to each other and to the Catholic Church, even to the point of defending the priest against
death threats. Some of the JBA petitioner’s ancestors defended Father Mut and benefited from
his advocacy, but other residents of the town also protected the priest. Some of the JBA
petitioner’s ancestors also opposed Father Mut’s advocacy, and were among those who
threatened to kill the priest. The evidence in the record does not sufficiently describe social
interactions and the existence of a distinct community during this period among the petitioner’s
ancestors and among groups living in the town.

The evidence in the record indicates that some of the ancestors of the petitioner were part of the
same socio-economic group within the town of SJC, and may have established relationships due
to their similar social status. However, the information in the available record is insufficient to
demonstrate that the petitioner’s ancestors formed a community distinct from the rest of the
population of the town of SJC from 1863 to 1879.

Evidence Relevant to Demonstrating Community 1880-1919

The evidence in the record to demonstrate community between 1880 and 1919 includes, but is
not limited to, Federal census records, mission records of marriages, baptisms, and burials,
newspaper articles, photographs, scholarly and researcher monographs including interviews John
P. Harrington conducted, and county directories. OFA staff located additional photographs,
scholarly monographs, confirmation records, and unpublished research notes.

According to the JBA petitioner’s analysis, the 1880 Federal census enumerated 483 “Juaneño”
individuals, but does not identify the “Juaneños” enumerated, or exactly where they lived
(Merrifield 2005, 3). Further, the analysis continues to confuse being an ancestor of the current
JBA petitioning group with descent from the historical SJC Indian tribe. The analysis does not
distinguish between non-Indian or non-SJC Indian ancestors enumerated on the census, and
descendants of the historical Indian tribe.

OFA analyzed and cross-referenced information from the 1880 Federal census82 with
information from the SJC Mission sacramental registers. OFA’a analysis did not include any
districts in Santa Ana, as the petitioner did not specify which particular enumeration districts it
used for its analysis.

The 1880 Federal census recorded 589 people in San Juan Township, and enumerated 41
individuals as “Indian.” The enumerator listed 3 women identified in other records as “Indian”
(Victoria Rios/ Romero, Salome Rios Perez, and Maria del Refugia Nimes/Almimia/Nunes
Yorba) and 16 children of Indian women as “White.” Altogether, the census included 60 people
(approximately 10 percent of the town’s population) either enumerated specifically as “Indian”
or who were of documented Indian descent. The census enumerator, however, did not
differentiate between the various ancestral communities of the various Indian descendants, such
as Luiseños, Digueños or SJC Indians. An indeterminate number of other residents enumerated

82
The 1880 census enumerator, Richard Egan (1853-1923), lived in SJC since 1868. He served as school
board trustee for 32 years, and held a number of other positions, including Los Angeles County supervisor, over the
course of his life (Gibson 2001, 65-67).

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Juaneño Band of Mission Indians (Petitioner #84A) Proposed Finding

as “White” also possessed varying degrees of Indian ancestry, although contemporary church
and civil records did not identify these individuals as “Indians.”

Information from various sources in the record (including ecclesiastical records and interviews)
indicates that several (if not most) of the Indians in the town were not originally from SJC. For
example, “Crysanta Serrano” (later recorded under her married name, Crisanta Mesa) came from
Pala, although she arrived at SJC mission at a young age and lived there most of her life.
Refugio Rios, although married to a man whose mother was a SJC Mission Indian (but who
himself was not recorded on this or any other census), was likely also from Pala, as her 1861
marriage took place there (SJC Marriages #1571, 8/11/1861). Maria Cruz (wife of Jose de
Gracia Cruz) appeared as a “San Luiseño” on the 1910 Indian Schedule, although it is not known
whether she was born at Pala or at another Luiseño community. Erculana Martin/Martinez
Olivares spent most of her life in SJC, but her first husband’s death record identified her as an
“india de San Diego” (SJC Burials #5243, 1/10/1868).

Enumerator Richard Egan also listed a number of Indians whose names are not typical for the
area (which may indicate that they were from other Indian populations), and for whom there is
no further information. Examples included Carmen Cumaya, Ana Ustack, Maria Braule, and
Leonoro Cohatches. The census listed several individuals identified as “Indian” who may have
descended from the historical SJC Indian tribe, but there is insufficient evidence in the record to
identify them as descendants of this, or another, Indian settlement. Of the individuals Egan
enumerated as “Indian” on the 1880 census, Maria Gomez, Vicenta Gomez (later enumerated
with her father’s surname, Arce), Nerio, Luci, Prena and Francisca Rios, and Jose de Gracia Cruz
descended from SJC Mission neophytes.83 The “Patricio Ricardo” enumerated as an Indian on
the 1880 census is likely “Patricio Ricardes,” the son of SJC Misson Indian Juana Bautista.84
Egan failed to enumerate SJC Mission Indian descendants Jose Doram and Inez Ricardes, but
both appear later on civil and church records. Of the SJC Indian descendants Egan enumerated
as “Indian” on the 1880 census, the Rios sisters and Patricio Ricardo/Ricardes have descendants
in the JBA petitioner.

Information available from the census records indicates that some of the ancestral families lived
near each other and near Indian families on Occidental Street (called “Los Rios Street” after
1936). There is insufficient evidence in the petition to determine (and OFA was unable to locate
information about) how property was transferred during this time. Some of the individuals
enumerated on the 1880 census owned real property Although there are some references to Fr.
Mut’s assistance in helping the poor people in town obtain proper title to land they believed they
had secured under Mexican rule (Harrington Notes 1836-1927, 5), the petitioner provided no title

83
It is worth noting that in 1880, all of these people were living next door to each other in dwellings 40
and 41. The Rios children lived with their mother and two other Indian women, while “Jose de G. Cruz” and his
wife boarded Maria Gomez and her daughter Vicenta, as well as another Indian woman.
84
OFA has not located a baptismal record for Eustaquio, the husband of Juana Bautista and father of
Patricio and Inez Ricardes. However, available records support the identification of Eustaquio as a SJC Mission
Indian, as he was identified without a surname, but as “neófito” of the mission, in the baptismal records of both his
children. It appears that the family began to use the surname “Ricardes” after the 1851 baptism of Patricio, whose
godfather was “Don Patricio Ricardes” (SJC Baptisms #4698, 2/3/1851). The family used the surname “Ricardes”
on the 1860 Federal census.

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Juaneño Band of Mission Indians (Petitioner #84A) Proposed Finding

deeds or other land documents for analysis. The census indicates that the petitioner’s ancestors
(Indian and non-Indian) and other people (including Indians with no descendants in the petitioner
and non-Indian families) lived in the adobe houses originally built by and for the mission
population prior to secularization in 1834. The record contains no information regarding the
transfer of this property from one owner to another, particularly local tax records and plat maps,
which might document the social dynamics of this particular neighborhood.

Catholicism in SJC

The mission itself remained the center of social and religious life for the town’s Catholic
residents, which included practically all Californios, recent Mexican immigrants, and Indian
descendants. Church feast days, such as the Feast of Corpus Christi celebrated in the spring,
remained important to the town’s religious life. Harrington’s informants described this particular
feast at SJC as it was organized and celebrated during the late 19th century.85 The feast occurred
on the first Thursday or Sunday86 after Trinity Sunday, commemorating the institution of the
Holy Eucharist (Catholic Encyclopedia-newadvent.org/cathen/ 04390b.htm). This particular
feast has, as a central element, a public parade or procession. The entire Catholic community
participated in the parade in the plaza. However, local organization of the Corpus Christi
procession appears to have reflected the divisions of wealth, status, and ethnicity present among
SJC Catholics.

According to Harrington’s informants, “Los Indios” maintained their own altar in the
southwestern corner of the mission plaza during the Corpus Christi celebration. The high-status
(English/Californio) Forster family maintained the altar at the southeastern corner, the
(Californio) Yorba family maintained the altar at the northeastern corner, and “Los Sonorenos”
(“the Sonorans”) tended the altar at the northwestern corner (Harrington Notes (Custodia Rios)
10/15/1927, 4).87 A diagram describing the path of the fiesta specifically named sisters-in-law
“Crisanta” (Crisanta [Serrano] Mesa) and “Matilda” (former SJC neophyte Matilda Sol/Aguilar)
tending to the Indian altar during these celebrations. There is no information in the record
indicating which of the four altars the JBA petitioner’s Indian and non-Indian ancestors tended.
Neither Crisanta nor Matilda is believed to have descendants in either of the petitioning groups
or the interested party.

The SJC Mission sacramental registers contain evidence of a network of godparenting

relationships that was particularly strong among the SJC Mission Indian descendants in the town
which sometimes incorporated non-Indians and Indians from other populations as well. OFA
analyzed godparenting among some families identified as “Indian” in mission sacramental

85
The Feast of Corpus Christi is no longer celebrated at SJC, although it is celebrated on the Pala
reservation at the Mission San Luis Rey (J. and R. Ramos, personal communication, 2006).
86
In Europe, the feast is usually held on the Thursday after Trinity Sunday; in the United States and some
other countries, the feast is celebrated on the Sunday after Trinity Sunday.
87
John Forster, the progenitor of the Forster family, was a wealthy landowner born in England; his wife,
Isadora Pico, was the sister of Pio Pico, the last Mexican governor of California. The Yorbas were another wealthy
Californio family.

81
Juaneño Band of Mission Indians (Petitioner #84A) Proposed Finding

registers or on the Federal census, or for whom there is evidence of SJC Mission Indian ancestry.
For example, Anastacia Davis Majel (who claimed at least part-SJC Indian descent on the 1928
Applications even though her mother originally came from Pala) served as godmother to three of
the children of Francisco Sagura and his wife Ramona Ybarra Sagura (SJC #1832, 5/23/1883;
#1875, 4/5/1885; #1918, 2/14/1887). The Saguras may have come from Pala. 88 Anastacia and
her half-brother Ambrosio Valenzuela89 were co-godparents not only to Maria Sagura (SJC
Baptisms #1918, 2/5/1897), but also to another child named Magdalena Morales, the daughter of
Emilia Gingochea (SJC Baptisms #2134, 1/26/1896). Jose de Gracia Olivares and Maria
Antonia (Gutierrez) Olivares served as godparents to three of Anastacia [Davis] Majel’s children
(SJC Baptisms #1969, 10/13/1889; #2080, 4/1/1893; #2125, 7/14/1895). Maria Antonia Olivares
descended from Maria Gorgonia, a San Carlos Mission Indian. Chilean Jose Serey (also spelled
“Serri” and “Serey”) and his wife Cleotilda, a SJC Mission Indian descendant, were godparents
to the Indian Feliz De Mata (SJC Baptisms #1622, 11/21/1877). The De Mata family was an
Indian family who lived at SJC during the 1870’s and 1880’s, but is not known whether they
were SJC Mission Indians, or if they came from another California Indian population. Jose de
Gracia Cruz and Maria Antonia Oliveras have descendants in the JBA, JBB, and JBMI-IP, as
does Cleotilda (Rios) Serry. Emilia Gingochea also has descendents in the JBA petitioner.

SJC Mission Indian Jose de Gracia Cruz (“Acu”) and his Luiseño wife Maria were godparents,
separately and jointly, to several children, some of known SJC Mission Indian descent. SJC
Indian descendant Jose Manuel Polonio Rios and “Acu” were first cousins. “Acu” was the
godfather to Jose and Refugio Rios’ son Jose Apolonio (SJC Baptisms #838; 4/11/1865). Acu
and his wife were also the godparents of Jose Antonio Serey (SJC Baptisms #1853, 5/21/1884),
son of Jose Serey and Cleotilda Rios, a descendant of Magdalena Castengura. Maria, “Acu’s”
wife, was the godmother of Maria Tomasa Robles (SJC Baptisms #1572, 1/2/1877) the daughter
of Andres Avelino Robles (an Indian from San Diego) and SJC Mission Indian Maria de los
Angeles, with a “Francisco Yorba” serving as the godfather. A year later, “Acu” and Maria were
godparents to Francisco Yorba’s son, Jose LazaroYorba (SJC Baptisms #1649, 2/19/1878),
whose mother was “Maria de Jesús.” The baptismal register did not identify this woman as an
Indian, but the lack of a surname indicates that she was probably an Indian; there is no
information as to whether or not she was from SJC. Several of these individuals have
descendants in JBA, JBB or JBMI-IP.

“Acu” and Maria were also godparents and guardians to Maria Victoria Romero (1890-1962),
who used her middle name, Victoria. Her father, Mateo Romero, was an immigrant from

88
The Saguras (sometimes recorded as “Saguas”) appear to have been related to Jose Dolores Mesa,
Anastasia’s stepfather. In 1910, “Frank Saguas” (properly, Frank Jr.) was identified as an Indian on the Federal
Indian schedule living in the household of Crisanta and Jose Dolores Mesa. His mother Ramona was also living in
the household, and was described as the niece of the head of the household, Jose Dolores Mesa. Several records
identify Mesa as having originally come from Pala (as had Crisanta). On the 1910 Federal Indian schedule,
however, the entire household was enumerated as “SJC” Indians.
89
Ambrosio Valenzuela was the son of Crisanta and non-Indian Juan Antonio Valenzuela (SJC
Confirmations #5, 4/20/1884). However, his marriage record misidentified his mother as “Santos” and referred to
her as a neophyte (SJC Marriages #1865, 6/7/1895), even though she came to SJC from Pala years after the mission
had been secularized.

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Juaneño Band of Mission Indians (Petitioner #84A) Proposed Finding

Sonora.90 The census enumerated his first wife, Victoria Robles, as an Indian on the 1860
Federal census, and her marriage record identified her as a Digueño Indian. Victoria died and
Mateo married another Digueño Indian, Bernarda Cabachichi. Both of Victoria’s parents died
before she was 18 (Bernarda died in 1901 and Mateo in 1907), and the 1900 Federal census
enumerated her in the household of “Acu” and Maria, before her mother’s death.91 The childless
“Acu” and Maria raised their goddaughter as their child, and she lived next door to her
godparents when enumerated on the 1920 census with her husband Jose Doram (the son of SJC
Mission Indian Maria Materna Ayoubenet) and their children. According to interviews with her
daughter Bernice (Doram) Jim, Maria Victoria Romero eventually inherited her godparents’
property (Rios, Juanita et al. 1982, 6). The Dorams have descendants in the JBA and JBB.

The records of baptisms, marriages, confirmations, and burials from SJC (and, to a lesser extent,
places such as Los Angeles) contain many details that indicate a level of community among the
JBA petitioner’s ancestors (both Indian and non-Indian, as well as other people who are not
ancestors of the petitioner) who were, at the turn of the century, residing in the town of SJC,
particularly in a neighborhood near the mission. The JBA petitioner has not analyzed this
evidence to demonstrate significant social relationships among its ancestors.

Additional Records

The record included a few civil records which identify the residents of the town of SJC during
the 1880’s, including some of the Indian and non-Indian ancestors of the petitioner (mostly the
property-holding, male residents).92 The “Los Angeles Directory 1881-1882” recorded a
person’s name, his or her residence in “San Juan,” and the amount of land the person owned.
The abstracted postal directory with the citation to “Capistrano CA Directory I, 1883-1884, 1-2”
is a transcription of the Los Angeles City and County Directory, 1883-84, pp. 340-344 that the
Orange County California Genealogical Society (OCCGS) published in December 1987. The
OCCGS transcription of “Capistrano [:] A Post and Express Office 60 Miles Southeast from Los
Angeles” listed names and occupations. It appears to be a word-for-word transcription. Neither
document identified any of the residents of SJC as “Juaneño” or “Indian,” or used any other
ethnic identifier. The JBB petitioner and JBMI-IP submitted copies of this abstract, but the copy
submitted by the JBMI-IP differs in that some unknown person added figures (presumably
indicating how much property each resident owned, although no source for these figures is cited
on the documents) next to the names of the residents. None of the documents identified any of
the residents as “Juaneño” or “Indian,” or used any other ethnic identifier.

90
“Acu” and Romero also served together guarding Fr. Mut from the men of the “committee” during the
1860’s (Harrington Notes 1836-27, 3).
91
The 1900 Federal census listed Victoria as a “niece.”
92
OFA was unable to locate a contemporary plat map which would indicate where each person’s land was
located. The historian Lisbeth Haas included a reproduction of a 1886 tax assessment map of SJC in her book
Conquests Historical Identities in California 1769-1936 (Haas, 1995, 96), which appears to show land some of the
petitioner’s claimed ancestors owned. The petitioning groups have not included any maps from this time period
(from either the Los Angeles or Orange County Archives) that might demonstrate where their claimed ancestors
lived in relation to each other.

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Juaneño Band of Mission Indians (Petitioner #84A) Proposed Finding

The JBB and JBMI-IP also submitted identical copies of a document entitled “Table: Juaneño
Tribe Members Identified in 1883-84 Post Office Directory,” which appears to include the names
of 25 men they claim were “Juaneño Tribe Members.” The columns labeled “Listed Name” and
“Occupation” reflects the information found in the published post office directory. However, the
columns labeled “Possible Identification” and “Reference” are the unknown compiler’s
annotations showing possible full names (such as “Augustino Manriquez” for the “A.
Manriquez” listed in the directory), family relationships, and sources of information, such as
“final roll #,” “1846 Roll,” or” tribal genealogical records.” Thus, this table is a partial list of the
original postal directory annotated in recent times.

The sources for these identifications of individuals as “Juaneño tribal members” are problematic.
First, the reference given for two individuals is the “1846 Roll,” presumably the 1846 padrón.
As previously discussed, the 1846 padrón was a census of those people living at the mission, but
most were non-Indians or the descendants of Indians from other mission communities. The only
identifiable SJC Indians on the padrón were Primitiva Rios and her two children. It is not an
Indian roll. Some men identified as “Indian” members of a “Juaneño” entity on this table were
not of Indian ancestry. For example, the list included the Russian-born Henry Charles. Charles
was a long-time resident of the town, but he was not an Indian. Henry Charles has descendants
in the JBA petitioner through his first wife, and in the JBB petitioner through the marriage of one
of his children to a Eustaquio Ricardes and Juana Batista descendant. Lino de Romero married a
SJC Mission Indian descendant (Branila Gomez, daughter of Maria de Gomez), but there is no
evidence that he himself was of Indian descent. Lino and Branila de Romero have no known
descendants in either of the petitioning groups. In addition to the inclusion of people with no
verifiable Indian ancestry, the list inexplicably excludes the well-known Jose de Gracia Cruz
(“Acu”). The abstract lists “Cruz, J.G.” as a resident in the town, but he is not included on this
document listing “members” from this era even though he descended from the historical tribe.
His goddaughter/foster daughter’s children are also members of the JBA and JBB petitioner. In
all, the table retroactively identifies the ancestors of current members of both petitioning groups
and the interested party (and includes some people without living descendants in the current
petitioning groups) as “Juaneño,” and uses problematic or incorrect information to support these
identifications.

The JBMI-IP submitted an abstract of the 1900 Federal census of SJC Township two of its
researchers prepared (Evans and O’Neil, 2005). The abstract organized census information into
six columns, “House Number,” “Household Number,” “Family Name,” “Personal Name,”
Relationship to Head of House,” “Employment,” and then added a column entitled “Notes.” The
“Notes” column listed 281 residents (out of a total of 385) “Indian,” while one person’s Indian
identity is qualified with a question mark. The abstract also noted eight “Indian” individuals also
marked with the letter “M,” while one individual is marked with a “W.” There is no
accompanying key explaining what the “M” and “W” signified. There is also no accompanying
information explaining how the researchers determined that all of these people were actually
“Indian,” or if they included Indians who did not descend from the historical tribe in this
category. The information they included in the “Notes” column did not come from the 1900
Federal census, which identified 227 of the people as “White” and the remaining 54 as
“Mexican.” The JBMI-IP analysis also identified some individuals as “Indians” who were

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Juaneño Band of Mission Indians (Petitioner #84A) Proposed Finding

actually born in other countries. This makes it highly unlikely that they descended from the
historical SJC Indian tribe. For example, the abstract listed Gregorio Ambrosio, in dwelling #46,
as “Indian,” but the census actually enumerated him as a native of Spain, of Spanish parents,
who immigrated to the United States in 1889 (1900 US Census, Orange County, San Juan
Township, Sup. District #6, Enumeration District #145, Sheet 2B, dwelling #46). Mateo Romero
(spelled here as “Romaro”) in dwelling 21 was also identified as an Indian in the JBMI-IP
document, although he and his parents were from Mexico (1900 US Census, Orange County, San
Juan Township, Sup.District #6, Enumeration District #145, Sheet 1B, Household #21).
Although Romero married two women of Diegueño descent, he was not of California Indian
descendant. It appears that in its analysis the the JBMI-IP identified all of its claimed ancestors
as “Indian,” regardless of whether they were a SJC Mission Indian, an Indian from another
population, a non-Indian who married an Indian descendant, or non-Indians married to each
other.

The JBA petitioner’s analysis of the 1910 census of two San Juan districts and five Santa Ana
districts stated that 693 individuals listed on the document are current and ancestral “Juaneño”
members of the current petitioner (Merrifield 2005, 5). As with the other analyses, the JBA
petitioner did not include a list of the specific individuals claimed as “Juaneño.” The petitioner
also did not differentiate between non-Indian ancestors, non-SJC Indian ancestors, and
specifically “Juaneño” ancestors. Further, the petitioner’s analysis claimed that the 19
individuals named on the 1910 Special Indian Schedule which supplemented the 1910 Federal
census) were “Juaneño.” The 1910 Special Indian Schedule for SJC enumerated 19 Indians in
the town. Ten members of the Mesa and Majel families were enumerated in one household. All
identified themselves as SJC Indians even though at least three (Crisanta and Jose Dolores Mesa,
and Francisco Majel) were actually Luiseños, either Pala or Pauma Indians, who later moved to
SJC (1910 Census, San Juan, CA, page 7A, dw.111, fam.114).93 None of the family members,
including Anastacia Majel’s children, have known descendants in the current JBA JBB or
JBMI-IP.94 The enumerator identified five other individuals as SJC Indians (Ramona Saguas,
Frank Saguas,95 Jose de Gracia Cruz, Maria Gomez, and Esmila Arce), but they also do not have
any known descendants in the petitioner. The remaining four Indians were from other mission
Indian populations (one “San Luiseño” and three “Diegueños”). As far as can be determined,
none of these people have descendants in JBA, JBB, or JBMI-IP, and therefore are not ancestors
of the current JBA petitioner.

The record contained a newspaper article that claims the JBA petitioner’s ancestors had to deny
or hide their Indian identity in order to avoid persecution from non-Indians. According to this

93
The Majel family submitted application forms for the 1933 Census Roll, and cited their ancestry as being
Pauma rather than Pala, which is where multiple other sources indicate their ancestry originated (Claims
Applications #9264 and #9265). Forty people of either Pauma or part-Pauma ancestry were enumerated on the Pala
reservation on the 1900 Federal Indian Schedule (1900 Federal Indian Schedule, San Diego County, page 212-213),
indicating that people of Pauma ancestry had probably been living there for decades.
94
Francisco and Anastacia Majel’s sons Abel and Juan both took part in a number of activities (such as
claims activities and parades) at SJC during the 1950’s and 1960’s.
95
Frank Saguas’s mother and wife were both named “Ramona.” The 58-year-old woman recorded on the
1910 Indian Schedule was 25- year-old Frank Saguas’s mother.

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Juaneño Band of Mission Indians (Petitioner #84A) Proposed Finding

article, the “. . . number [of people identified as Indian on the special schedule] doesn’t include
Chief Jose Duram [sic] and others…because they were afraid to come forward” (Orange County
Register 7/7/1997; 1). Jose Doram (an ancestor of some members of the JBA and JBB) was a
well-known Indian, both inside and outside of SJC, but no documentation in the record identified
him as a “Chief” during his lifetime. He married Jose de Gracia and Maria Cruz’s
goddaughter/foster-daughter; the 1910 Special Indian Schedule enumerated them as SJC and San
Luiseño Indians, respectively. Some of the JBA petitioner’s ancestors were also godparents to
the children of people on the schedule, or to the people themselves, and all appear to have been
well integrated into the SJC general population. There is no available evidence of any reluctance
of either the petitioner’s ancestors or other individuals to associate with the Indians enumerated
on the Special Schedule. There is also no available evidence of overt hostility against Indians in
SJC in the record at this time.

Social and Community Events

In addition to the baptismal, confirmation, marriage, and burial records the Catholic Church
maintained, other records provide insights into life at SJC. For a few years during the early 20th
century (1917-1921), the mission kept a “chronicle” of town events. The document is entitled
Chronicles by and about Juaneño People, Mission SJC (Mission Chronicles 1917-1921), but
various individuals working at SJC Mission actually kept the notes. The document credits
authorship to “Bill Sheehey,” “James Killian,” “Delphina Rios,” and others. Of these
individuals, only Delphina Rios (a descendant of Magdalena Castengura) is the JBA petitioner’s
claimed ancestor.

Although the Chronicles covered only four years, it contained interesting details regarding life in
SJC, as well as events at SJC Mission. For example, several entries documented reconstruction
projects at the mission, from the preparation of adobe bricks to the tearing down of walls. It also
mentioned a young man from the town leaving to serve in the armed forces, as well as assorted
weddings and funerals. It even included a record of 10 girls who participated in a contest to
name “The Most Popular Young Lady in SJC” on January 31, 1919. OFA identified three of the
JBA petitioner’s ancestors among the participants in this contest (Adella Yorba, Louisa
Manriquez, and Fay Stanfield). The document mentioned several of the JBA petitioner’s
ancestors as well as ancestors of JBB and JBMI-IP, including Doralisa Martinez, Buenaventura
Garcia, Paul Arbiso, Damian Rios, Celso Lobo, and Jesus Aguilar. The Chronicles mentioned
these people over the course of four years, but they were not necessarily mentioned in
association with each other or with other people identified as the JBA petitioner’s ancestors in a
way that would show they formed a distinct subgroup of the town’s population.

The record included a number of photographs to document community, including images of

marriages, family celebrations, and some formal portraits. OFA also located additional
photographs. One photograph is purported to be of a 1896 wedding at the home of non-Indian
Ricardo Parra and his wife Dionisia (Rios) Parra (a descendant of SJC Indian Maria Bernarda
Chigila and Diegueño Erculana Martin/Martinez Oliveras).96 According to notes included in the

96
The mission register indicates that the Parras were themselves married on November 18, 1874, 22 years
prior to the 1896 reference, the date the petitioner provided. There is no information identifying the people who
were supposed to have been married in the photograph.

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Juaneño Band of Mission Indians (Petitioner #84A) Proposed Finding

record, the 85-year-old Vita Arce (a descendant of both SJC Indian María Bernarda Chigila and
Diegueño Erculana Martin/Martinez Oliveras) identified the individuals in the photograph in
1982 (Johnston 5/20/1982, 1). A total of 15 people appear in the outdoor photograph (the copy
of the image the petitioner submitted is not particularly clear, and there appear to be people
standing behind others in the photograph). Arce identified eight by name. One unnamed man
standing in the background wears a Plains-style headdress and holds something that looks like a
staff or pole. Three other men, including one Arce identified only as “the medicine man” and
another she identified as “the bridegroom,” wear indeterminate clothing, including breechcloths.
There are also two other musicians playing a violin and guitar respectively. The “groom” sits on
a rug. Of the eight individuals Arce named, four (Josefa Sanchez, Delfin Serey, Andres Garcia,
and Tronsita Parra) were either Indian descendants (although not necessarily SJC Mission Indian
descendants) or JBA, JBB, and JBMI-IP ancestors. Two (“Baby” Belardes and Filimina
Aguilar) share surnames with other JBA, JBB, or JBMI-IP ancestors, but do not appear in the
petitioners’ genealogical databases under these names. One (Delfina Serey) appears to be the
spouse of a SJC Indian descendant, but there is no additional information about her own
ancestry, and the one child of the couple listed in the petitioner’s database has no descendants in
the JBA, JBB,or JBMI-IP. OFA could not identify a “Juan Bayes.” The record includes no
additional analysis of the photograph.

The record included another image, dated 1890, identified as a wedding at the Ricardo Parra
family home. The list accompanying the photograph did not identify a “bride” or “groom,” and
the photograph appears to be a generic outdoor fiesta with music and dancing (the petitioner did
not identify Ricardo Parra in either photograph, although the “groom” in the first photograph
bears a resemblance to a man in another photograph identified as Ricardo Parra). The record
included a list with the photograph that identified 19 individuals, several of whom were members
of an extended family with descendants in the JBA, JBB, and JBMI-IP. The list identified a
number of people in the photograph, including Dionisia (Rios) Parra, and two of her children
(Tronsita and Ernesto Parra). It also identified Dionisia’s brother Francisco Rios, his wife
Louisa (Martin/Martinez) Rios, their son Ben Rios, Louisa’s brother Celestino Martinez, and
Celestino and Louisa’s half-sister Josefa (Oliveras) Sanchez. In addition, the list identified a
man as “Damian Rios.” The JBA petitioner’s genealogical database identified two men named
Damian Rios, one the half-brother of Francisco and Dionisia, and another (Damian Cosmo Rios)
who was their fourth cousin. The petitioner did not specify which of those two men attended the
gathering. The petitioner also identified the Rios’s second cousin Delfin Serey and his wife
Delfina, in the photograph, as well as three others with surnames associated with the petitioner’s
ancestors (Ben Belardes, Filimina Aguilar and Domecinda Lobo). OFA identified Victor
Manriquez from a baptismal record as the father of a daughter of Vicenta Arce, a SJC Mission
Indian. As already noted, OFA could not identify Juan Bayes.

The document identified individuals from several families as attending the event depicted in the
photograph, but most were related to the Parras or the Rios’s through descent or marriage. The
petitioner identified other SJC families as ancestors, but the petitioner submitted a list of
attendees that demonstrates that members of these other families did not participate in the event.
The record did not include additional information identifying others in the photograph, or
demonstrate that people from a broader number of families attended.

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Juaneño Band of Mission Indians (Petitioner #84A) Proposed Finding

The record included a photograph of a school class, and a document accompanying the
photograph captioned “Photograph, First and Second Grades, Miss Brown Teacher” (Photo, San
Juan School 1916, 1). The submission identified many of the children in the photograph, and
included additional information regarding individuals who are the petitioner’s ancestors (SJC
School 4/1916). OFA located a second school photograph dated 1910 (Hallan-Gibson et al.,
2005, 76), and an OFA researcher observed another undated photograph during the 2006 site
visit.97 All three are similar to each other, and appear to be from roughly the same time period.
The photographs do not demonstrate any segregation or social separation among the claimed
ancestors of the petitioner and other SJC school children. The children in the photographs
appear to be of differing ethnicities, and the document accompanying the photograph identified
Basque and other children sitting and standing alongside the petitioner’s ancestors. The
photographs provide no evidence that local school officials segregated SJC school children by
ethnicity.98

Summary of Evidence Relevant to Demonstrating Community, 1880-1920

Information in the record from Federal censuses, the mission registers, and other available
sources, demonstrates that a portion of the JBA petitioner’s ancestors (both Indian and non-
Indian) lived in the town of SJC and interacted with each other socially. Some evidence in the
mission registers indicates that the petitioner’s ancestors served as godparents and confirmation
sponsors for other ancestors, though those identified as “Indians” appear to have served as
sponsors only for each other. Non-Indians (both those who have descendants in the petitioner
and others who have no descendants in the petitioner) and some people of part-Indian ancestry
appear to have godparented for both Indians and non-Indians. The JBApetitioner did not
systematically analyze information from the ecclesiastical records to demonstrate the existence
of a distinct community of the petitioner’s ancestors. The record contained, and OFA located,
other photographs that show some interactions between the petitioner’s ancestors, but by
themselves are inadequate to demonstrate that the JBA petitioner’s ancestors were part of a
separate Indian community within the town of SJC.

The record contained no analysis of other significant social relationships among the JBA
petitioner’s ancestors. The city directories provided little useful information other than the
occupation of a few individuals in town and whether or not they were owned real property. The
directories identified some of the petitioner’s ancestors, but they also identified many other
residents in the town who are not ancestors of the petitioner. No evidence in the record
demonstrates the presence of residential clusters or “Indian” neighborhoods. The information

97
OFA located the photograph in a box of photographs at the San Juan Historical Society. Personal
communication via telephone with Don Tryon, president of the Society, indicates that the photograph dates to this
same pre-1920 period, but no firmer date was established.
98
Historian Lizbeth Haas, citing an oral interview with JBA member Dom Doram, stated that: “Anglo-
American residents of the town requested that Indian children be removed from the public schools and sent to
Sherman Indian School in Riverside” during the 1920’s (Haas 1995, 130). While some children (including members
of Dom Doram’s family) did attend Sherman, there is no evidence in the record to suggest that the non-Indian
population of the town sought to remove children of Indian descent from the public school. No other interview in
the record made this claim.

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Juaneño Band of Mission Indians (Petitioner #84A) Proposed Finding

regarding Occidental Street (now “Los Rios Street”) demonstrates that some of the petitioner’s
ancestors lived in that area, but also shows that other people unrelated to the petitioner’s
ancestors lived there as well. The JBA petitioner’s analyses of the 1870 and 1880 Federal
censuses omitted key information, and misidentified all of the petitioner’s ancestors as
descending from the historical SJC Indian tribe, even when other evidence shows otherwise. The
record did not contain other other civil records such as voter rolls and military records.

Some evidence in the ecclesiastical records demonstrates that the JBA petitioner’s ancestors
associated with each other, but as part of the general population of the town of SJC. However,
this evidence is insufficient to demonstrate the existence of a distinct community composed
predominantly of the petitioner’s ancestors. The evidence seems to show the JBA petitioner’s
Indian and non-Indian ancestors interacting with the general SJC population. While the JBA
petitioner claims that its ancestors suffered from anti-Indian discrimination, the contemporary
evidence does not support the petitioner’s assertion. The JBA petitioner submitted no evidence
of residential discrimination or of segregated schooling, nor is there any other evidence which
supports the petitioner’s claim that non-Indians discriminated against its ancestors because of
Indian descent.

Evidence Relevant to Demonstrating Community, 1920-1963

OFA reviewed evidence to evaluate community between 1920 and 1963 that includes, but is not
limited to, Federal census records, mission records, newspaper articles, photographs, interviews,
scholarly and researcher monographs, unpublished research notes (including interviews John P.
Harrington conducted with a group member) and county directories. JBB and JBMI-IP
submitted additional evidence that includes, but is not limited to, similar (and sometimes
identical) documents. OFA staff located additional photographs, scholarly and researcher
monographs, and documents related to the preparation of the 1933 Census Roll. OFA staff also
conducted interviews with members of the JBA, JBB, and JBMI-IP groups during a 2006 site
visit. The evidence is insufficient to demonstrate that the JBA petitioner’s ancestors comprised a
distinct community.

The Mission School

Fr. St. John O’Sullivan (b.1874-d.1933), the priest whose efforts helped to make the SJC
Mission famous, arrived in the town in 1910. He popularized the return of the swallows to SJC
every St. Joseph’s Day (March 19) and in 1928 organized the “Mission School.” According to at
least one interview, SJC residents, including several of the petitioner’s ancestors, took part in
two summer outdoor pageants to raise money for the school (Juanita Rios et al. 1982, 14-15).
Programs from those pageants list some of the petitioner’s ancestors as participants, as well as
many other residents (Dutton 1972, 1; Anonymous, 1975 ca, 1-4). There is, however, no
evidence to indicate that O’Sullivan started the school as a response to any discrimination or
segregation in the public school. Catholic children of all ethnic backgrounds attended the school
from its inception, although at least one member of the JBMI-IP described feeling that the nuns
treated the “White” children better than the non-“White” children (R. Nieblas 2006 [JBMI-IP],
21).

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Juaneño Band of Mission Indians (Petitioner #84A) Proposed Finding

Many of the JBA petitioner’s ancestors who lived in SJC (Indian and non-Indian) as well as
many of the petitioner’s current members attended Mission School for at least a portion of their
elementary education. Many of the townspeople (both the petitioner’s ancestors and other
Catholic residents of the town) appear to have genuinely cared for Fr. O’Sullivan, and sent their
children to the school. After his passing, people continued to send their children to the Mission
School. The record did not contain additional information concerning JBA members and their
attendance at the Mission School, or evidence of participation in any other clubs or activities
associated with the school involving the petitioner’s ancestors or members to demonstrate that
the JBA petitioner’s ancestors or members formed a predominantly or exclusively distinct
community.99

Residential Analysis

The petitioner submitted a document that stated: “In the community of SJC, prior to 1940, the
Indian population was the majority of residents” (JBA 4/11/2005, 5). Information from various
Federal censuses does not support this claim. The petitioner submitted copies of Federal
censuses, but provided no analysis to demonstrate that the majority of the town’s residents
consisted of Indians. OFA analyzed information regarding the place of origin of SJC residents
from the 1880 and 1930 Federal censuses. The 1880 Federal census enumerated more than 300
people (more than 50 percent of the 589 people enumerated in San Juan Township) as having
been born outside of California, or born to parents who themselves were born outside of
California. The 1930 Federal census enumerated approximately 550 (70 percent ) of 783 people
in San Juan township as having been born to parents who were both born outside of California
(including Europe, Mexico, Asia, and other parts of the United States), thus making it highly
unlikely that they were themselves California Indians.

The petitioner included no analysis of the 1920 Federal census, but did submit an analysis of the
1930 census. According to this analysis, 742 people in two SJC enumeration districts and 23
Santa Ana districts were “Juaneño” (Merrifield 2005, 6). However, the petitioner did not
include a list of these individuals, or provide copies of any of the census pages on which these
individuals appeared.

The JBA petitioner submitted a document listing 12 city directories published between 1923 and
1947 (JBA 4/11/2005). These directories may include some information about the claimed
ancestors of the petitioner. However, the JBA petitioner did not submit analysis of or copies of
these directories, even after OFA twice requested the petitioner submit copies of these specific
documents (along with other documents the JBA petitioner cited but did not submit) (Fleming to
Rivera 8/5/2005; Fleming to Rivera 3/07/2006). Neither the JBB nor JBMI-IP submitted city
directories from this period.

99
During the 2006 site visit to SJC, the OFA anthropologist observed two books the mission and “Mission
School” published celebrating the 1976 bicentennial. Both appeared to contain information about many of the JBA
petitioner’s claimed ancestors and current members, including the history of the attendance of the “Mission School.”
These books were not included in the JBA petition submission, and the petitioner may wish to submit copies of
these two books, as well as additional information gathered in the subsequent 30 years.

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Juaneño Band of Mission Indians (Petitioner #84A) Proposed Finding

Language

One form of evidence listed under criterion 83.7(b)(1)(vii) is “. . . cultural patterns shared among
a significant portion of the group that are different from those of the non-Indian populations with
whom it interacts . . . .They may include, but are not limited to, language . . . . ” The JBB
petitioner submitted a summary of an interview with one of its members born in 1920. The
summary included a discussion of “Capistrano Spanish,” the interview subject described as a
dialect particular to SJC. According to the interview subject: “…the influence of the different
languages (dialects of Spanish, French and Indian) created a form of Spanish, which was called
“Capistrano Spanish.” “French and Spanish Basque families moved into the area and the
combination of languages brought about this type of communication amongst all of us” (Helen
McMullen, 6/3/2000, 12). The interview did not describe for how many years SJC residents
spoke “Capistrano Spanish,” and also seems to indicate that many of the residents of the town,
not just Indians and the petitioner’s ancestors, spoke the dialect. No other information in the
record mentions “Capistrano Spanish.”

The JBA petitioner and the JBMI-IP submitted information regarding the use of the
“Acjachemen” dialect in SJC. They included information about, and some examples from, the
“Lobo lexicon,” a list of words a group member recorded when she was a child (CIC 5/19/1988,
2; Lobo, Viola 1937 ca Lexicon). The JBA, JBB, and JBMI-IP also submitted interviews in
which the interview subjects stated they remembered hearing certain individuals speak the
language when the interview subjects were young, including Jose Doram and Anastacia (Davis)
Majel (both born in 1864), who both spoke “Acjachemen.” Doram also reportedly spoke
several other Indian languages as well as French, Spanish, Basque, and English (Coastline
Dispatch 5/31/1940, 1). Several other Luiseño-speaking Indians also lived in SJC, and probably
spoke their dialect, which reportedly was different from “Acjachemen,” but still intelligible. It
may also have been that non-Indians who grew up with Indian friends or who worked with
Indians also learned the language,100 and that it was still spoken in the town by a number of
Indians and non-Indians, as was Spanish and English. However, the record does not indicate
that a significant portion of the petitioner’s ancestors (rather than only a few individuals) spoke
the Acjachemen dialect, and thus does not provide evidence for the existence of a distinct
community.

Alfonso Yorba (who claimed to be a relative of some of the JBA petitioner’s ancestors) kept a
journal during the mid-1930’s in which he indicated that he intended to write an article about
Indian languages. Yorba conducted at least one interview with Jose Doram in July 1934
regarding the differences among various Indian dialects (Yorba 1934-1938, 2). In another
journal, Yorba wrote that on May 4, 1935, he spent the day in SJC with his godfather “Ramon
Yorba,” along with other friends and relatives at “La casa de Esperanza” (a local name for the
Blas Aguilar adobe). He wrote that during his visit, “. . .we talked in Indian and we discussed
Indian things about forming at some time a group of young men/young people interested in
speaking the San Juaneño language” (Yorba 1935a, 65). It is unclear whether the gathering he

100
During the Mexican period, many non-Indian settlers and military families (a minority compared to the
local Indian populations) spoke Indian languages (Hackle 2005, 311).

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Juaneño Band of Mission Indians (Petitioner #84A) Proposed Finding

described was part of a Mission Indian Federation meeting or if it was just an informal gathering
of SJC residents. There are no other entries in the Yorba journal referring to any other gatherings
at “la casa de Esperanza,” nor other references in any of the documentation to language classes
or lessons offered to teach the “San Juaneño” language during the 1930’s.

Interviews

The record contains 26 interviews or summaries of interviews (the JBA petitioner submitted 15,
the JBB petitioner 8, and the JBMI-IP 3) conducted with members of all groups, and with other
residents of the town of SJC. The JBA petitioner submitted a document entitled The Juaneño
Band of Mission Indians Are Alive and Well (Merrifield 9/23/1999), which contained a summary
of 28 interviews (as opposed to the 26 included in the petition documentation) conducted
between September 1998 and July 1999. The document does not, however, contain copies or
transcripts of the interviews themselves.101 The JBA petitioner should submit these 1998-99
interviews for analysis. The JBB petitioner submitted summaries of interviews, but did not
submit copies or transcripts of the interviews themselves for OFA to evaluate. The JBA and JBB
petitioners must submit copies of the actual interviews for the FD if the information is to be
included in the evaluation, as OFA must base its evaluation on what the interviews actually say,
not just what the petitioners claim they say. Likewise, the JBMI-IP submitted two incomplete
interviews conducted with non-member residents of SJC (Elizabeth Forster 6/26/1971, 26; C.
Russell Cook 6/15/1971) and is strongly encouraged to submit complete copies of all interviews.

OFA staff conducted interviews with 48 members of the two petitioners and the JBMI-IP
interested party during the March 2006 site visit (17 from JBA, 17 from JBB, and 14 from JBMI-
IP). The individuals OFA interviewed ranged in age from 29 to 88. OFA staff also interviewed
three researchers and two widowed spouses (one had been “adopted” by the JBA while her
husband was still alive; the other had been involved since her marriage in the early 1970’s, and
was active in the JBMI-IP, where her children are enrolled). Several JBA and JBMI-IP
interview subjects were lifelong residents of SJC, but others lived in nearby towns and cities
(such as Laguna Niguel and Santa Ana). A few lived a considerable distance away in towns in
other parts of California. One JBB member interviewed currently lived out-of-state.

The information gathered from the interviews appears to indicate a difference between the
members of the JBA, JBB, and JBMI-IP who grew up and/or still live in or very near the town of
SJC, and those who lived farther away. Those who grew up in or near the town saw each other
frequently, particularly at church and in school. They knew and associated with each other, as
well as with other people and other families who lived in the town who are not the JBA
petitioner’s ancestors or members. The “Mission School” and the mission itself were also
important symbols to these families, not to mention a source of employment for a number of
people. Many people lived (at least part of their lives) on Los Rios Street (the former Occidental
Street, the location of many of the adobe homes the neophytes built for their own residences).102

101
The document includes an index of “supportive documents,” but a search of the files failed to locate any
of those documents. The petitioner is encouraged to submit copies of these supporting documents.
102
During OFA‘s 2006 site visit, several members of the JBA and the JBMI-IP petitioner described having
lived, at one time or another, in a number of the houses on Los Rios Street. Two members of the JBA petitioner

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Juaneño Band of Mission Indians (Petitioner #84A) Proposed Finding

Those who did not live there spoke of visiting relatives and friends who did. This neighborhood
became an important symbol of their distinctiveness from other residents of the town. Their
connections to the town’s past distinguished them from the more recent (i.e., 20th century)
Mexican immigrants, as well as increasing their pride in being members of the “old families”
(which also included other residents, such as Mexican and Basque families) of SJC.

Some families moved away from SJC during the late 19th and early 20th century in search of
better economic opportunities. Many settled in the nearby city of Santa Ana. The level of
interactions with people still living in SJC varied for the families who left the town. Some
families, particularly those who still had siblings and close relatives living in SJC, returned
frequently. They also hosted relatives when they came to visit them. Others returned less
frequently, sometimes for MIF meetings. Some kept in contact with other families they had
known in SJC after they moved away, but others did not.

The families who moved away had more difficulty than the people remaining in SJC in
establishing or maintaining a separate identity even nominally distinct from either the Mexican-
Americans descended from families resident in California prior to statehood or the Mexican
families who immigrated to California during the late 19th and 20th centuries. These families
also encountered certain difficulties, including segregated schools and institutions that divided
English-speaking residents from Spanish-speaking residents.

SJC Residents

The people OFA interviewed who had grown up in SJC before the rapid population growth of
the late 1960’s and 1970’s described Los Rios Street as a place where “. . . you could stop at
anybody’s house and eat . . . .” (M. Walkingstick 2006, JBA [17]). It was also the type of place
where, because of its small size, adults reported any misbehavior they observed (J. and R. Ramos
2006, JBA [n.t.]). Those who grew up on Los Rios Street described playing with other children
from the area, as well as having friends among the recently-arrived Mexican families living in
the “Little Hollywood” neighborhood and among the children of differing ethnicities who lived
elsewhere in town. All stressed the closeness of the families on Los Rios Street. Some of the
people who grew up in or near SJC (such as on one of the nearby ranches), but who did not live
on Los Rios Street recalled visiting with friends from school or visiting relatives who lived there.
Most members who grew up on or had a close connection to Los Rios Street are currently
enrolled in JBA or JBMI-IP, but a few members of JBB also visited friends and relatives there.

Older residents (born between 1920 and 1940) remembered the area as poor. Several
remembered their parents being concerned about money and employment (F. Lobo 2006, JBMI-
IP, [33]), particularly during the depression in the 1930’s when few people had work. Most
worked as children and young adults, along with other members of their families,picking walnuts
and oranges. One woman born in 1923 remembered that families made arrangements with the
owners of particular walnut groves to harvest the nuts, and that the mission school closed for two
weeks during the harvest to accommodate the children whose parents needed them to work (H.

(born 26 years apart) discovered that they had both had the same bedroom in the same house. Members were also
able to state the names of other families who had lived in the houses over the years, as well as describe homes (and
the families that lived in them) that had been demolished many years ago.

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Juaneño Band of Mission Indians (Petitioner #84A) Proposed Finding

McMullen, 2006, JBB [30]). A man born in 1932 described an informal network of people
looking for work, so the news would spread whenever anyone heard that a position was available
(F. Lobo, 2006 JBMI-IP, [33]). No one recalled any people from their group of friends and
relatives serving as labor recruiters or any single person who arranged for a group of families to
harvest at a particular grove, although several knew that, in the late 19th and early 20th century,
Jose de Gracia Cruz (“Acu”) had been this type of labor recruiter among sheep shearers.103

A few people born between 1920 and 1940 described traveling from their homes in SJC to
federal reservations, particularly Pala. Some remembered going to different reservations, but
few could name the particular people their families visited. One woman who grew up in another
neighborhood in SJC described people from a number of different SJC families traveling to Pala
in 1934 for the funeral of a Luiseño man named Eustaquio Lugo104 who lived in SJC for years,
but who had returned to Pala shortly before he died (H. McMullen 2006, JBB [14-15]). This
same woman also said that her father (b. 1880) and aunt (she did not specify which aunt) traveled
to Rincon to visit a curandero (an herbalist or traditional healer), but did not remember visiting
anyone during these visits (H. McMullen 2006, JBB [15]). Another woman who did not grow up
on Los Rios Street remembered that her father (who died in 1946) had gone to a curandera at
Pala, possibly for medicine to treat his stomach troubles, but could not recall the name of the
practitioner (R. Nieblas 2006, JBMI-IP [14-15]). A man born in 1923 who grew up on Los Rios
Street remembered going to Pala for the celebration of Corpus Christi (J. and R. Ramos 2006,
JBA[n.t.]), but did not identify any specific people his family visited there. Two sisters who also
grew up on Los Rios Street (the elder born in 1914, the other born in 1924) described visiting
Pala as children. One remembered visiting the reservation for the Corpus Christi feast (Lobo,
Marguerite et al. 1/13/1999, 3); the other described spending part of one summer on the
reservation living with some relatives of her grandmother, probably in the 1930’s (Villegas,
Evelyn 5/16/1982, 17). None of the interview subjects recalled people from Pala or any other
reservation visiting SJC for Swallows Day or other community celebrations.

Catholics described the influence of the church on their lives. Those who grew up on Los Rios
Street and in other parts of the town remembered the various priests and nuns who served in the
parish and taught at the Mission School. One woman born in the late 1930’s who did not grow
up on Los Rios Street did not have pleasant memories of attending school there (probably during
the mid-to-late 1940’s), and felt that the nuns favored the “White” children (R. Nieblas 2006,
JBMI-IP [21]).105 The people who attended the Mission School and the local public school
agreed that the discipline at the Mission School was much stricter than that at the local public
103
One woman who grew up outside of SJC identified a man named “Pete Encinas” as a person who would
recruit other Indians to pick walnuts for the various growers in the Irvine area (Anita Espinosa 8/13/2000, 12).
There is a “Peter Marron Encinas” identified in the petitioner’s database, but he appears to descend from non-Indian
settler families from San Diego. The JBA, JBB, and JBMI-IP did not submit additional information about this man
and his activities.
104
A 1934 obituary identified “Mrs. Felipe [sic] Olivares, Mrs. Reyes Stoffel, Miss Margaret Lobo, Mrs.
Victoria Duram [sic] and daughter and Mrs. F.L. Ricardis [sic]. . . ” as SJC residents who attended the Lugo funeral
(Coastline Dispatch 4/20/1934, 1).
105
The JBB submitted an interview summary in which the interview subject who attended the school in the
mid-to late 1930’s also expressed the belief that the nuns favored the European-American children (McMullen,
Helen 6/3/2000, 7).

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Juaneño Band of Mission Indians (Petitioner #84A) Proposed Finding

school, which they cited as being one of the reasons they switched schools (M. Walkingstick
2006 [19], H. Lobo 2006 [10-11]). However, another interview subject, born in 1952, had
positive memories, such as polishing the silver for the sisters or doing other work to help the
priests (J. Nieblas 2006, JBMI-IP [35]). Other people also remembered priests helping the
poorer members of the community, regardless of their ethnicity. Two men born 15 years apart
(1932 and 1947) described how the priests had helped families who were in need of financial
assistance (D. Belardes 2006, JBMI-IP [29-30]; F. Lobo 2006, JBMI-IP [31]).106

Some of the interview subjects described the role of various women in maintaining the mission.
One interview identified Felipa (Avila) Olivares (b.1872), Mrs. Lobo (possibly Hope [Robles]
Lobo, b. 1893)) and Mrs. (Victoria) Doram (b. 1890) as women who participated in events at the
mission during the early and mid-20th century, particularly during the month of May when the
church celebrated the crowning of the Virgin Mary (H. McMullen 2006, JBB [24]). One
interview subject also indicated that these women and several others were particularly involved
in maintaining the chapel. Others identified people who had been employed at the mission over
the years, as tour guides or gardeners, and in other positions (J. Nieblas 2006, JBMI-IP [29-30]).
One woman also mentioned spending time at the mission cemetery on All Souls Day (November
2), cleaning and tending to the graves of family members. She identified some of the women
(specifically “Delfina,” whose identity is unclear), “Mrs. Dora,” who may be the same “Mrs.
Doram” referenced earlier, and Marie (Lobo) Wandell (b. 1904) who attended these gatherings
throughout her lifetime (H. McMullen 2006, JBB [9-10]). In addition, she mentioned that some
of the Basque families also went to the cemetery on All Souls Day, which implies that this was
common to SJC Catholic residents.107 None of those interviewed was able to give a precise date
as to when these gatherings stopped taking place, but the tending of graves on All Souls Day is
not practiced today.

A number of the interview subjects born in the 1920’s and early 1930’s described attending
dances to celebrate various events, such as births, baptisms, and weddings, or just to have fun,
with local people providing the music (H. McMullen 2006, JBB[21-22]; J. and R. Ramos 2006,
JBA[n.t]; F. Lobo 2006, JBMI-IP [20]). One man born in 1924 described attending what he
described as a “new moon ceremony” at the home of Jose Doram, who died in 1940 (F. Lobo
2006, JBMI-IP [13-14]), but he was the only person who identified such an event.108 This same
man, who later went on to receive formal training as an anthropologist and linguist, also
remembered how he had admired Jose Doram because he spoke several languages.109

106
The same man also described how a priest had established a trust for the children of one member of the
group (D. Belardes 2006, JBMI-IP [29]).
107
Tending to graves on All Soul’s Day is a well-documented custom in Hispanic Catholic regions, such as
Mexico’s “Day of the Dead.” This would also explain why the Spanish Basque families were also tending the
graves of their family members.
108
The description of this event was also very vague: “…when a new moon comes along, we all meet and
talk about just general things” (F. Lobo 2006, JBMI-IP [14]). The JBA, JBB, and JBMI-IP may wish to provide
more of an explanation of this event.
109
The petition record did not contain any of the notes or transcripts of tapes made from Frank and Susan
Lobo’s linguistic project conducted in the late 1960’s under the auspices of the Doris Duke American Oral History

95
Juaneño Band of Mission Indians (Petitioner #84A) Proposed Finding

Some people born in the mid-1920’s also described attending wakes (velorios) and funerals in
the homes along Los Rios Street, particularly the bonfires that used to accompany these events
until they ceased sometime in the 1950’s or 1960’s (J. and R. Ramos 2006, JBA[n.t.] ; Romero,
Teeter 5/11/1998, 7-8).110 Velorios nearly identical to the events described in the interviews
were also documented in the book Capistrano Nights, which also contains some information
about the wakes from the long-vanished notebooks of Father O’Sullivan (Saunders and
O’Sullivan 1930, 160-161). The interviews indicate that these events were somewhat bounded
by ethnic lines. For example, the JBA, JBB and JBMI-IP ancestors and some current members
of each group who were children at the time attended dances and barbecues held on Los Rios
Street predominantly attended by other residents, whereas all SJC Catholic families attended
events organized at SJC Mission, regardless of ancestry.111

Members of the JBA, JBB, and JBMI-IP described their relationship with their neighbors as
relatively untroubled. Nevertheless, they claim they perceived some difference between
themselves and their various groups of neighbors. One woman born in 1936 remembered
children calling her an “Indian” in an attempt to insult her (M. Walkingstick 2006, JBA [31]).
She attended both the mission school and the public school in the 1940’s and 1950’s, and stated
that in both there was an acknowledged difference between the “White” children and the other
children (whom she described as “us Los Rios kids” and “the mission Catholic kids”), but that
the difference did not translate into any discriminatory acts (M. Walkingstick 2006, JBA [31]).
Another man born in 1954 told a story about attending school and having a teacher tell him to
take off his jacket (which he loved because it was like the one his father wore) because it made
him “look like a bum” (W. and C. Lobo 2006, JBA [28]), which he took as a racial insult. When
asked, this same man also said that economic class also played a part in the discrimination in
town during the 1950’s and 1960’s, because the people with money, power, and influence were
all outsiders, and were “all White”(W. and C. Lobo 2006, JBA [31]), and the rest of the residents
were working-class.112 Another said he was called a “dirty Mexican” in school during the same
time period (D. Belardes 2006, JBMI-IP [26]).113 However, no one described any children of

Program. IThe JBA, JBB, and JBMI-IP may wish to submit these materials, as they would provide valuable
information about life in early 20th century SJC.
110
Although none of the interviews ever specifically dated when customs such as grave-tending on All-
Souls Day and holding velorios specifically ended, a number of forces all seem to have come into play to end some
of these older rituals that had persisted in the town since it was still part of Mexico. These included the introduction
of the freeway in 1957, the incorporation of the town into a city in 1961, the dramatic increase in population in
Southern California, and the change in the town from a primarily agricultural area to a primarily residential area.
These factors appear to have altered or ended many of the old customs that had persisted in SJC.
111
Likewise, one of the interview subjects stated that, although the Basques taught their neighbors how to
play handball and played with them locally, when they went to play in tournaments, they played only against other
Basques (J. and R. Ramos, 2006, JBA [n.t.]).
112
One gentleman made reference to the term “los niños cabrones.” He defined it as a term he had heard
in his youth to describe people who aspired to a different class status. None of the other people interviewed brought
up this term.
113
Several members who grew up both inside and outside of SJC described being “lumped in” with
Mexicans.

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Juaneño Band of Mission Indians (Petitioner #84A) Proposed Finding

different ethnic backgrounds shunning them or being forbidden to play with them. Some
described lifelong, close friendships that developed among children of different backgrounds (J.
and R. Ramos 2006, JBA [n.t.]). No one described any serious tension between their families
and the Mexican “Nationals” who moved into the area, although some people did describe a sort
of neighborhood rivalry between the children who lived on Los Rios Street and the children who
lived in “Little Hollywood.”114

When asked if group members frowned upon dating or marrying people who were not of
“Juaneño” descent, none of the 2006 interview subjects stated that spousal choice had been an
issue for them. One woman who had married a Mexican man115 stated that she had gone to
school with her husband and had known him and his family all her life, and no one ever
expressed anything negative about her marrying a Mexican (E. and P. Garcia 2006, JBMI-IP
[n.t.]). A few of the other respondents noted that individual family members expressed concerns
about their marrying “White” people, but that they were also concerned when people married
non-Catholics (C. Odgaard and A. Silvas 2006 JBMI-IP [n.t.]; L. and M. Valenzuela 2006, JBA
[25]). Based on the information contained in these interviews and evidence derived from other
sources in the petition records, the JBA, JBB, and JBMI-IP ancestors and members regularly
interacted with and married other Spanish-speakers, including those from the “old” families (pre-
1852) more recent Mexican-American arrivals, Mexican immigrants. Some also interacted with
and married European-Americans.

The JBA petitioner submitted an interview that described prejudice in the selection of marriage
partners, but it described anti-Mexican prejudice among “her people,” the “Juaneño” group:

. . . perhaps I shouldn’t say it— but the thing is, my people were very prejudiced
toward the Hispanics. My people did not believe in a girl marrying into another
race but to stay with her race of people. Me? I did the mistake. I married a
Hispanic which didn’t fall very well with my people. But eventually they
accepted him like it happens in any other way. (Villegas, Evelyn 2/17/1992, 5)

As the interview was conducted in relation to her identity as a “Juaneño,” the reference to “my
people” appears to be a reference to other SJC Indian descendants. However, this statement is
inconsistent with an interview with the same subject conducted in 1982, in which this woman

114
Several people described having friends among the children of the Mexican immigrants (referred to as
“Nationals,” presumably to distinguish them from Mexican-Americans) who lived in the “Little Hollywood”
neighborhood during the 1940’s and 1950’s. It seems that, until the children began making friends with each other
in school, the children from Los Rios Street seldom played with those from “Little Hollywood.” No one
remembered their parents or other adults telling them to stay away from the “Nationals” camp or hearing any
derogatory remarks being made about the Mexican residents in the neighborhood, but no one remembered the adults
from Los Rios associating with the recent arrivals.
115
This woman did not specify whether her husband’s family were 20th century arrivals to SJC, or if they
were from one of the “old” Mexican families in town, and hisis genealogical information was not included in the
genealogical database.

97
Juaneño Band of Mission Indians (Petitioner #84A) Proposed Finding

(born in 1924 and married in 1945) made no mention of any negative reaction to her marriage.116
This is the only statement among the interviews which refers to any disapproval resulting from a
marriage to a Hispanic.

The JBA petitioner submitted a 1999 interview in which a woman born in 1914 related that a
young man of unknown ethnicity wanted to marry her. According to her, he had mentioned his
intentions to a local business owner, who advised him against it, and said that the woman’s
family was “nothing but a bunch of dirty hoodlum Indians” (Lobo, Marguerite et al. 1/13/1999,
8). The attitude of this one man did not seem to dissuade her suitor, although in the end she
elected not to marry him. As she recalled the events, the business owner did not make the
comments to her, but to a third party. There is no indication that the owner insulted the woman
or other members of her family directly.

The interviews provide no evidence of residential segregation in SJC. Although many of the
families lived in adobes on Los Rios Street originally built for the mission’s Indian residents
prior to secularization, others described the neighborhoods of “Mission Flats” and “Los Amigos
Street” as being areas where a number of “Juaneño” families lived. Some families also lived on
area ranches. None of the informants described prohibitions from renting or purchasing a home
anywhere in town.

Two people described an incident in which the new owner (who was not originally from SJC) of
the local movie theater attempted to segregate the audience by putting European-Americans
patrons on one side and non-European-Americans on the other side (this would have included the
Mexican residents of the town). The interview did not provide a date for this event, but it was
probably prior to 1950. According to the interviews, the theater closed soon after this policy was
implemented because the people of the town chose not to patronize it (J. and R. Ramos 2006,
JBA [n.t.]; H. McMullen 2006, JBB [35-36]). However, it does not appears that the owner
attempted to discriminate against a group of SJC Indians. With the exception of this event, none
of the people interviewed described any other segregation or attempts at segregation in the town.

A number of the people interviewed maintained that their parents or grandparents experienced
very abusive treatment from the late 1800’s until the 1920’s. Three interviews specifically
mentioned that Indians in town had had “bounties” on their heads (F. Lopez et al. 2006, JBA
[25]; J. Nieblas 2006 JBMI-IP [21-23]; D. Belardes 2006, JBMI-IP [27-28]). However, there is
no information in the record to support these claims.

Families Outside of SJC

Individuals who grew up in larger towns and cities such as Santa Ana (20 miles NNW of SJC on
Interstate 5) between about 1920 and 1970 described a much different experience than did their
116
Ms. Villegas Lobo gave this interview in 1992, shortly after she was named “Town Matriarch,” a
position (along with the “Town Patriarch”) the local historical society created. The historical society chooses the
Matriarch from the elder women who have spent most of their lives in the town. Shortly after her appointment, she
announced in the local newspaper that she wanted to be known by her maiden name (“Lobo”) rather than her
married name (“Villegas”) because she wanted to emphasize her Indian heritage (Orange County Register
2/25/1992, 1).

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Juaneño Band of Mission Indians (Petitioner #84A) Proposed Finding

age-mates in SJC. At different points in its history, the California State government and local
school districts practiced both de jure and de facto segregation in public education, which could
provide the petitioner with evidence that its members constituted a group or subgroup distinct
from the larger, Spanish-speaking/Mexican-descended population.

Prior to 1947, several Orange County school districts sent Spanish-speaking students of Mexican
heritage to inferior, separate schools through the sixth or eighth grades on the basis of language.
A 1946 lawsuit filed on behalf of these students resulted in the termination of the policy of
linguistically-segregated schools (Mendez et al. v. Westminster, School District of Orange
County et al, 64 F. Supp. 544; 1946 U.S. Dist. LEXIS 2786; Westminster School Dist. of Orange
County et al. v. Mendez et al., 161 F.2d 774; 1947 U.S. App. LEXIS 2835).

Several interview summaries submitted by the JBB petitioner identified four of these districts
(Westminster, Garden Grove, El Modena, and Santa Ana) as areas where many of the
petitioner’s ancestors lived (O’Campo, Joe 8/18/2000, 6-7; Aguilar, John et al. 11/25/2000, 5),
and where a number of the older members attended school. Some members of the JBB and
JBMI-IP also grew up in these areas and remembered the Mendez case. The El Modena district,
for example, maintained two schools named Lincoln and Roosevelt Elementary Schools located
only 120 yards apart. One school for was Spanish-speaking students (by default, students of
Mexican descent) and the other was for non-Spanish-speaking students (who were
overwhelmingly European-American). The Santa Ana district operated Fremont school for
Spanish-speaking students and Franklin for non-Spanish speaking students, and district officials
bused students to the respective schools regardless of which school was closer to their residence
(Mendez et al. v. Westminster, School District of Orange County et al., 64 F. Supp. 544; 1946
U.S. Dist. LEXIS 2786). One of the older members of the JBB petitioner described the Mendez v.
Westminster lawsuit in a 2000 interview summary (O’Campo, Joe 8/18/2000, 8). Two members
of the JBMI-IP who grew up in Santa Ana also remembered the Mendez case, and one
remembered his mother working to help overturn that particular policy (R. Mendez et al. 2006,
JBMI-IP). This segregation, however, was not aimed specifically at Indians (SJC or otherwise),
but at Spanish-speakers (particularly, recent immigrants and Mexican-Americans). If other
members or ancestors of the JBA, JBB, or JBMI-IP worked together to overturn this system of
segregation as Mexicans or as Indians, the groups may wish to submit this evidence, including
newspaper articles, minutes from organizational meetings, and court documents.

The JBB petitioner submitted a summary of an interview of a man born in 1923 that described
attending a segregated public swimming pool in Anaheim that was off-limits to non-Caucasians,
and also attending an integrated school because he and his brothers spoke English. However, the
summary also described how the “White” students left the school en masse, leaving only the
“non-White” students (Cruz, Raymond Frank, Jr. 6/25/2000, 8). Another JBB summary of an
interview with a woman born in 1947 stated that the subject preferred to play with others from
SJC in order to avoid being teased or called names (Espinosa, Anita 8/13/2000, 6). The
summary, however, does not describe who would have been calling names, or what those insults
were.

Many of the members of the JBB petitioner identified the Santa Ana neighborhoods of Delhi
(pronounced “Dell-Hi”), Artesia, and Logan as areas where many families with connections to

99
Juaneño Band of Mission Indians (Petitioner #84A) Proposed Finding

SJC lived. These neighborhoods were identified in other sources as “Mexican,” and tended to
grow up near factories or agricultural fields where people worked (Haas 1995, 202-203).
Although California did not have restrictive covenants or certain other real estate practices which
formally segregated residential areas, the members interviewed indicated that certain
neighborhoods were informally off-limits to families who were not European-Americans and
that harassing tactics and other methods were used to keep neighborhoods segregated.117

As in SJC, most people who moved away worked in agriculture, though larger cities and towns
did provide some other employment opportunities. One interview summary stated that the area
packing houses did not want to hire Indians during the “Dust Bowl” unless there were small jobs
left over (Espinosa, Anita 8/13/2000, (JBB) [8]). The subject did not clarify whether this applied
only to “Juaneños” or if all Indians experienced trouble seeking packing house employment.
This interview summary does not include any other information on discrimination in
employment, although information from other sources certainly supports that Mexicans suffered
discrimination. No other evidence in the record describes any specific anti-Indian discrimination
directed against the petitioner’s members.

Some of the members of the JBA, JBB, and JBMI-IP who moved away still had relatives in
town, and visited frequently during their childhoods during the 1930’s and 1940’s (F. Lopez et
al. 2006, JBA [6]; L. and M. Valenzuela 2006, JBA [19]). Some continued to bring their own
children back for regular visits. Others lived in SJC for a time before moving to another town or
city, such as one man who lived in the town for a few years and attended school there during the
1930’s (O’Campo, Joe 8/18/2000, JBB [8]). Others had little contact, although they knew from
family members that their ancestry was from SJC (J. Frietze 2006, JBA [10-13]). Some people
who lived in SJC remembered going to Santa Ana or other towns to visit their relatives or to
shop (J. and R. Ramos 2006, JBA [n.t.]; R. Nieblas 2006 JBMI-IP [19-20]), although few
described visiting people other than their family members. One woman (born in 1923) who grew
up in SJC remembered that her mother and Anita Majel, one of Anastacia Majel’s daughters,
corresponded after the Majel girl moved to Santa Ana, and even remembered that they sent each
other little Christmas presents. She did not mention going to visit this woman with her mother
(H. McMullen 2006, JBB [27-28]).

Most people described returning to SJC for family events rather than for community-wide events
or particular religious celebrations, though some did remember attending Swallows Day after
1934 (Aguilar, John et. al., 11/25/2000, 7). None of the people interviewed indicated that there
were any special feast days when “Juaneño” people returned to the mission to celebrate. One
interview subject born in 1944 stated that his family brought him and another young cousin to be
baptized at the mission at the same time (F. Lopez et al. 2006, JBA [5]), but this appears to have
been a rare occurrence. Baptismal certificates the JBB petitioner submitted indicate that children
were generally baptized at their local churches.

117
During an informal conversation during OFA’s 2006 site visit, a member of the JBB petitioner stated
that she grew up in a predominantly “white” neighborhood, and was never able to figure out how her father “did it,”
implying that he had had to overcome either formal or informal residential barriers in order to move his family there.

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Juaneño Band of Mission Indians (Petitioner #84A) Proposed Finding

The Mission Indian Federation

In the 1920’s, many of the JBA JBB and JBMI-IP ancestors joined an organization called the
Mission Indian Federation (MIF), a pan-Indian organization which worked to improve conditions
for all California Indians. The MIF was one of a number of pan-Indian organizations which
emerged during the early 20th century. It consisted of a number of chapters or councils, which
elected a council to serve over the entire organization. Almost all of the members were from
federally maintained reservations, who protested against the Bureau of Indian Affairs (referred to
in the organization’s documents as the Indian Bureau), as well as against the Bureau-sanctioned
reservation police’s harsh treatment of reservation residents. Two of the other main objectives of
the Federation were gaining financial compensation for land losses resulting from the unratified
treaties of 1851-1852 (Thorne 1995 ca, 1), and the abolition of the Indian Bureau. The group
appears to have waxed and waned in strength (usually in relation to claims litigation in the
Federal courts) until it finally disbanded in the early 1970’s after the settlement of the claims
cases.

Residents of SJC formed the only non-reservation chapter in the organization. The record
includes documents and copies of minutes from the statewide MIF organization (as opposed to
the local SJC chapter). The petition documentation did not include any clearly identified,
contemporary lists of members from the SJC chapter of the MIF, but it included a list entitled
“San Juan Capistrano Indians” (SJC Indians 1922 ca, 1-5). This list consists of approximately
200 numbered entries (several are illegible, and the document is missing names #188-#209). The
list is undated, but the Department estimates its creation circa 1922. The author of the list and
the circumstances of its compilation are unknown ).118 Another list (Forster 1922, 1-5) appears
to be from the 1920’s or 1930’s (its estimated date is 1922), and lists 174 men, women, and
children as “San Juan Capistrano Indian Villagers.” Fifty-eight of the people on the “San Juan
Capistrano Villagers” list can also be identified as applicants on the 1928 Applications, although
many others (including 14 people surnamed “Osuna,” for whom there is no information in the
petitioner’s database) do not appear to have applied for the claims. The two lists name 23
(possibly 24) people in common, although some people on one list had family members on the
other. The record also contains a copy of several pages from a ledger book Marcos H. Forster
(1866-1936) prepared, the SJC chapter “judge” and statewide organization secretary. The pages
contain the names of people and families who paid dues to the MIF organization in 1922, 1924,
and part of 1925 (Forster 1922-1926, 3, 5-21, 23, 29-30). The dues lists include a number of
people not on the “Villagers” list or the “San Juan Capistrano Indians” list, but as people often
signed up as part of families, these lists do not give a year-by-year enumeration of the
membership of the organization. OFA identified 21 living JBA members on the group’s most
current (2005) membership list, as well as 6 JBB members.

In addition to its role in political action (as discussed under criterion 83.7(c)), the MIF was also a
social organization. OFA located two flyers (one undated, one dated 1926) that announced MIF
sponsored “fiestas” in Riverside, California (www.missionindianfederation.com;

118
This list of approximately 200 people appears to have been compiled after the 1928 claims applications
were filed, as many of the names on the list did not appear in association with the pool of claimed SJC Indian
descendants until after the claims were filed.

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Juaneño Band of Mission Indians (Petitioner #84A) Proposed Finding

www.hnet.uci.edu). The record contains another flyer from 1932 (Announcement 4/18/1932, 1).
All flyers advertised programs of music, speeches, and songs, as well as a barbecue. However,
the JBA JBB,and JBMI-IP presented little evidence that the SJC members participated in these
gatherings. One list of attendees at a statewide MIF conference in 1921 identified a “Manuel
Ybarra” as an attendee from SJC (Indian Magazine 1921, 1), but no person by this name has
been located among the petitioner’s documentation, and he is not identified as an ancestor of any
of the petitioner’s current members. The announcement from 1932 lists Marcos Forster (who,
although married to a San Carlos Mission Indian descendant, had no discernable Indian ancestry)
as the “Secretary and Treasurer” of the organization, and a group photograph of the statewide
MIF meeting dated October 9, 1924, included both Forster and Jose Doram (a documented
descendant of the historical SJC Indian tribe, with descendants in the JBA and JBB petitioners).
Outside of these examples, the evidence in the record does not demonstrate that a significant
number of the SJC MIF chapter members participated in the organization. There is also no
evidence that the SJC chapter staged its own “fiestas” in cooperation with the statewide MIF
during this time period.119

The MIF also published a magazine called The Indian. The record included copies of the covers
of 11 issues of this magazine printed between 1921 and 1922. However, the submission
included only copies of the covers. The covers by themselves contain no useful information
relating to the participation of members of the SJC chapter in activities sponsored by the larger
organization.
The 1933 Census Roll

In 1928, the United States Congress passed the 1928 Claims Act in order to settle outstanding
claims resulting from the unratified treaties of 1851-1852. Many of the JBA petitioner’s
ancestors filled out 1928 Applications for inclusion on this roll, and the DOI accepted the
applications and included these individuals on the “Census Roll of the Indians of California
under the Act of May 18, 1928”. The resulting document was certified in 1933(1933 Census
Roll).120

Many of the residents of the town of SJC gave the Indian affiliation of their 1852 ancestors as
“San Juan Capistrano” on the 1928 Applications. This was true for some claimants, who could
trace their descent from the historical SJC Indian tribe. However, OFA analysis has determined
that an 1852 individual cited as a SJC Indian on an approved 1928 Application cannot always be
linked to the historical SJCIndian tribe. A number of the applicants whose descendants became
part of JBA petitioner and the JBB and JBMI-IP appear to have descended from other California
Indian populations rather than from the historical SJC Mission Indian tribe. These individuals
were still eligible for enrollment on the 1933 Census Roll as descendants of California Indians

119
OFA located an additional flyer that advertised a 1931 fiesta at the Pala reservation (www.missionindian
federation.com), but it is not clear if the local MIF chapter sponsored the Pala fiesta, or if Pala residents organized it
independent of the MIF. One of the committee members listed was also listed as chairman of the Pala chapter of the
American Indian Federation (AIF 1934ca; 1), a nationwide umbrella organization which included the Mission Indian
Federation as well as several other regional Indian organizations (Hauptman 2001, 179). This same person was
identified as the head of the MIF’s “Grievance Committee” in 1932 (Announcement 4/18/1932, 1).
120
The document was also known as the “Baker Roll,” after Agent Fred Baker, the Examiner of Inheritance
who supervised the enrollment.

102
Juaneño Band of Mission Indians (Petitioner #84A) Proposed Finding

alive in 1852, but their claim to descend from the historical SJC Indian tribe appears more
problematic. There also appears to be a significant number of individuals who did not descend
from any California Indian population, but who filed claims applications and were included on
the completed 1933 Census Roll. Many of the people identified as Indian ancestors alive in 1852
(as per the instructions on the claims application) did not descend from California Indians at all,
but were members of the general population whose families had arrived in the town of SJC
during the Mexican period. Some of these ancestors had social relationships with various Indian
descendants during their lifetimes, but the named ancestors themselves were not descendants of
California Indians. For these reasons, the 1928 Applications and inclusion on the 1933 Census
Roll do not, by themselves, constitute sufficient evidence of descent from the historical SJC
Indian tribe (see discussion under criterion 83.7(e)).

The record contains many documents relating to the 1933 Census Roll, including a complete
copy of the preliminary and final rolls prepared for the U.S. Court of Claims lawsuit. It also
includes eight files of what appear to be handwritten abstracts of data appearing on the
applications for the roll, although it is not known who prepared these notes (Anonymous
12/13/1929-12/11/1930). OFA also viewed the original applications at the National Archives
and Records Administration, and reviewed much of the correspondence of Agent Fred Baker,
who directed the compilation of the roll.

The record contains no analysis of the 1928 Applications as a source of information regarding
social relationships among the claimants. For example, all of the documents were witnessed by
individuals who claimed to have knowledge of the person and their families and attested to the
veracity of their statements. There is no information regarding the relationships between those
who witnessed the documents and the people who applied under the 1928 Claims Act. The
record also does not contain a marriage analysis of the ancestors and members who filed the
1928 Applications combined with an analysis of residency based on the 1930 Federal census.
Some other applicants for the 1933 Census Roll also lived in SJC with non-claimant spouses.
Other households have couples with spouses claiming descent from another California Indian
population. The record also does not contain an examination of the applications and the census,
combined with other analyses (such as godparenting relationships and supplemental residential
information), which may demonstrate social relationships (outside of participation in the MIF)
and residential clusters (particularly outside of SJC) that have not been described in any previous
documentation.

Community and Social Relationships

The record includes two journals and notebooks kept during this period. Theyprovide some
insight into the activities of the JBA petitioner’s Indian and non-Indian ancestors in and around
the town of SJC.

Alfonso Yorba (b.abt. 1910-d.1992) was a student at the University of California, Los Angeles
with family ties to SJC.121 He began writing newspaper articles and other papers for the Orange

121
The exact ties that Yorba claimed are not entirely clear, as he referred to many people as his “uncles,”
“aunts,” and “cousins.” Alfonso Yorba’s parentage is unclear, but he claimed to be the son of an unspecified Yorba

103
Juaneño Band of Mission Indians (Petitioner #84A) Proposed Finding

County Historical Society in the mid-1930’s. He also photographed many of its residents and the
historic adobe houses referred to colloquially as “adobes,” and interviewed people about the
history of the mission and SJC during the Spanish and Mexican periods. He was particularly
fond of the fiestas the mission hosted, and wrote about the fandangos, quadrilles, and other
dances that were a legacy of the Spanish heritage. No documents indicate that he ever claimed to
be of Indian descent, although a number of his relatives claimed to be the descendants of the
historical Indian tribe.

Yorba’s journal, written in Spanish (Yorba 1935a), included several references to the Indian
inhabitants of SJC. He identified a number of individuals as Indians, both living and dead,
including Jose Doram, Celestino Martinez, “Acu,” and “Aguida” (Yorba 1935a, 180, 187, 178).
Doram, Acu (Jose de Gracia Cruz,) and Aguida (Tarojes) were all of SJC Indian descent;
Celestino Martinez was a Luiseño descendant (Doram and Martinez have descendants in the
contemporary JBA petitioner). Several of the other people named in Yorba’s journal are claimed
ancestors of members of JBA, JBB, and JBMI-IP,, but he did not identify either himself or these
individuals as Indians.122 He also included some information about local Indians in a small
notebook he kept (Yorba 1934 -1938), but devoted many more pages to his activities in the
Mexican-American community, particularly in the town of Santa Ana.

Yorba emphasized the Spanish and Mexican history of the town, but he also wrote about the
Indian inhabitants and their descendants. In a 1936 article he wrote for a local newspaper, he
stated that there were approximately 300 people in Orange County with “Juaneño” ancestry.
Yorba noted that “The groups in Santa Ana, Anaheim, and in the (Santa Ana) canyon are mostly
descendants of the Indian retainers on Don Bernardo’s and other Yorba estates during the
pastoral days. The ones in San Juan (Capistrano) are mostly of the original San Juaneño stock,
with slight admixtures of San Luis Rey and San Diego Indian blood” (Coastline Dispatch
2/1/1936, 1). There is no information in this article as to how he came to this conclusion, but he
mentioned Marcos Forster and his activities in the Mission Indian Federation and may have
obtained this information from him.

In 1934, Yorba translated a collection of chants the Franciscans reportedly taught to the SJC
neophytes between 1776 and 1840, and which were sung at the mission for many years after
(Yorba 1934 ca, 1). Copies of the chants were not included in the record, but the description of
them from the Bancroft library states Santiago Rios, whom he described as a “mestizo,” and his
son “Benancio” (Venancio) Rios memorized and sang them. Both have descendants in the JBA,
JBB and JBMI-IP. No documentation included in the record includes information as to whether
these chants were sung during the 1930’s and 1940’s, or if are still sung today.

Yorba helped form a “Hispano-Californio Club” in SJC in 1935. Of the 55 members and
officers recorded on the group’s July 2, 1935, membership list (after omitting what appear to be

man and a mother who is not named in his journal, although she is referred to multiple times. He is not in either
petitioner’s genealogical database.
122
Some people Yorba identified as relatives enrolled in the Mission Indian Federation, although his name
never appeared on any lists the petitioner submitted.

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Juaneño Band of Mission Indians (Petitioner #84A) Proposed Finding

duplicate names), 10 identified themselves on 1928 Applications as San Juan Capistrano Indian
descendants, and three were the spouses of people who applied under the 1928 Claims Act. In
total, approximately 23 percent of the club’s membership applied for, or were married to people
who applied under, the 1928 Claims Act. An additional person on the club’s membership list
also enrolled on the 1972 roll, and that person’s spouse was also on the list. An additional 10
members of the club who do not have descendants in the either the JBA ,JBB, or JBMI-IP are
included in the petitioners’ genealogical databas. Several of the people in the “Hispano-
Californio Club” have descendants in the JBA petitioner and JBMI-IP interested party, including
Adella and Julian Ramos, Paul Arbiso and Buenaventura Nieblas, Filomena Ricardes, and
Matais Belardes. None of the people identified in the “Hispano-Californio Club” are believed to
have descendants in the JBB petitioner.

The club’s major accomplishment in 1936 was renaming the streets in the town to reflect the
area’s Spanish and Mexican heritage (thus, Occidental Street was renamed “Los Rios Street”).
The town named one of the streets “Acjachemen” in honor of the Indian inhabitants of the area,
but gave the rest of the streets Spanish names. Yorba also wrote several other articles for the
local newspaper until 1940. It is unknown whether he left the area for military service (he was in
the ROTC at the University of California, Los Angeles), or simply ceased writing after that
time.123 There is no other information in the petition regarding any further activities of the
“Hispano-Californio Club,” but the information in the record does not indicate that the “club”
was predominantly composed of the JBA petitioner’s ancestors, although some did participate in
this “club.”

Yorba’s journal seldom mentioned the activities of the Mission Indian Federation, although he
did mention some individuals active in the organization (Marcos H. Forster,and Jose Doram).
An entry in one of his journals states that he visited the Rincon reservation with Marcos and
Delores Forster, along with their daughters and one granddaughter, on August 19, 1934 (Yorba
1934-1938, 52), but does not indicate if it was to attend a MIF meeting. Yorba also discussed
the MIF in a 1936 newspaper article and acknowledged the assistance of Marcos Forster in
writing the article, but most of his writing focused on the Spanish and Mexican legacy in the
area. He wrote a 1940 obituary of JBA and JBB ancestor Jose Doram, but did not describe a
community of Indians living in SJC, and did not mention Doram’s participation in the MIF.
Rather than describing a local Indian community, Yorba’s obituary of Doram specifically
mentioned “. . . a number of Indians from the Pala reservation coming to pay last respects to their
tribesman . . .” (Coastline Dispatch 5/31/1940, 1). An additional obituary (Newspaper Article
5/31/1940, 1) noted that Doram had spent his final years “. . . in attempting to establish the rights
of his tribe.” This appears to be a reference to Doram’s involvement in the MIF. The JBA
petitioner may wish to provide a more thorough analysis of the Yorba journal and the notebook.

A notebook/journal Clarence Lobo (b.1912-d.1985) kept provides some information regarding

social relationships among people ancestral to the JBA petitioner. The petitioner identified Lobo
as “chief” from the late 1940’s until his death in the mid-1980’s, and who was also active in the
MIF and other Indian organizations during the late 1940’s until the mid 1960’s (see discussion
under 83.7(c) for more details of Clarence Lobo’s activities). His notebook contained several

123
A 1994 document included in the petition stated that Yorba died in 1992 while living in Morocco (JBM
1994 ca Sec B 4.0, 1).

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Juaneño Band of Mission Indians (Petitioner #84A) Proposed Finding

different types of notations, including two pages of journal or diary-type entries. In these entries,
Lobo wrote that his neighbor, Jose Doram’s descendant Bernice (Doram) Jim, came to look after
his wife when she was ill and expecting a baby while Lobo himself was at work (Lobo 1950-
1951, 37-38). This type of support relationship is helpful in demonstrating community among
members of a group, especially when the individuals involved are not close kin (the Dorams and
the Lobos were not related). The notebook also contains an entry describing a visit Lobo family
members and Bernice Jim made to see a child in nearby Santa Ana (identified only as “Baby”),
as well as “Pilar, Tony and Paul” (Lobo 1950-1951, 36). Information in the petitioners’
genealogical databases does not identify the “baby” or the other people visited. Visiting
relationships such as these can also demonstrate community among group members. Additional
notebooks and diaries such as these may provide additional information describing relationships
among families identified as group members.

The record also contains several photographs of various group members from this time period.
Most are family photographs, although a few are of events such as MIF fund-raising barbecues at
the Belardes ranch, and of parades and public events. One 1950 photograph taken at the
American Fruit Growers packing facility shows several people identified as members of the
group or spouses of members (American Fruit Growers 6/26/1950, 1-2). The record does not
include additional captioned photographs which show members beyond immediate family
interacting at events identified as important by the group.

Summary of Evidence Relative to Demonstrating Community, 1920-1964

From 1920 to1964, the small size of the town of SJC prior to its rapid growth in the late 1950’s
and 1960’s appears to have created “a sense of community” among its residents, particularly the
descendants of families (including those ancestral to the petitioner) who had lived in the town
prior to the 20th century. This town, however, consisted of the JBA petitioner’s Indian and non-
ancestors as well as other people not ancestral to any of the petitioning groups. The evidence in
the record does not indicate that the petitioner’s ancestors formed a separate group within the
town.

Because the town was small and predominantly Catholic, most people, regardless of their ethnic
background, knew each other, went to school and church with each other, and sometimes
married each other. The interviews with the residents who grew up in SJC, particularly those
who lived on Los Rios Street, described close social ties among their neighbors, including people
other than the petitioner’s ancestors. It was not exclusively comprised of the descendants of SJC
Indians or of the JBA petioner’s ancestors. In addition, the JBA petitioner has not defined a
membership during this period, or attempted to define a membership for this time period using
other documents. Some evidence indicates that the ancestors of the current JBA petiitoner were
dispersed throughout Orange County, California, and not living near or on Los Rios. It appears
that that the families living on Los Rios Street comprised only a small portion of a much larger
population of possible members.

While discrimination was not entirely absent from the town of SJC, the current JBA, JBB and
JBMI-IP’s members who grew up there did not view it as a limiting factor. This is in marked
contrast to those JBA, JBB and JBMI-IP members who grew up in larger towns and cities, who

106
Juaneño Band of Mission Indians (Petitioner #84A) Proposed Finding

were affected by informal residential segregation by neighborhood and state-sponsored

segregation in the public schools. These practices negatively affected the lives of those members
who were identified as “Mexican” by the larger society. Fewer members of the JBB had close
connections to the people living in the town of SJC than did current members of the JBA
petitioner and JBMI-IP, though all three groups also contain members who grew up outside of
SJC and had little or no contact with the people living in the town.

According to the interviews, some of the families who moved away from SJC visited family
members frequently and thus maintained contact. This applies more to members of the JBA
petitioner and the JBMI-IP (whose members have more ancestors and members who lived in the
town of SJC) than to the current JBB petitioner. There is less information regarding whether or
not people kept in contact with other people from SJC to whom they were not closely related, or
if they remained in contact with other people from SJC who moved to the same towns or cities
that they moved to. There is little information regarding whether people returned to SJC for any
special events.

Among the various people residing in SJC, there is some evidence that the residents associated
under certain circumstances, such as attending mission functions with other Catholics, while
holding other functions (such as barbecues and dances) mostly among themselves. Many joined
the Mission Indian Federation and claimed Indian descent for inclusion on the 1933 Census Roll,
even if their claims of descent from SJC Mission Indians (or of California Indian descent) were
not entirely correct. The common experiences of living on or visiting Los Rios Street also
appears to have bound together members of the JBA petitioner (and some members of the JBMI-
IP) who are still alive today, even though they may have moved away from the area years ago.
The JBA petitioner submitted no additional information, such as a detailed residential analysis of
SJC, that might demonstrate the distinct nature of its ancestors’ residential clustering discussed
in the interviews. The record included no interviews with members from other identified ethnic
groups in the town of SJC (such as Mexican or Basque) that might provide information as to how
outsiders perceived the petitioner’s ancestors during this period.

The record contains less information regarding community among those families who moved
away from SJC (and whose descendants currently make up the majority of both the JBA
petitioner and JBMI-IP, and the overwhelming majority of the JBB petitioner). The record
contains no information to support any claims of the establishment of “Juaneño” communities in
the Santa Ana neighborhoods of Logan, Delhi, or Artesia, otherwise identified as ethnic Mexican
neighborhoods. The record contains no interviews with non-members from the aforementioned
Mexican-identified neighborhoods identifying a separate, SJC Indian sub-group of the JBA
petitioner’s ancestors within the larger general Mexican community. The record also does not
contain a residential analysis of the specific census tracts in which these neighborhoods are
located, or identify the households in which their members resided.

The record contains no examples of personal correspondence between people who left SJC and
those who remained, or among people who moved to different towns, in order to demonstrate
that people kept in contact with each other. The record also contains no examples of
relationships among the families who left the area, such as godparenting, witnessing at weddings,
or attending other events (e.g., birthdays, graduations, or confirmations). The record does not

107
Juaneño Band of Mission Indians (Petitioner #84A) Proposed Finding

contain any examples of wedding sign-in books and condolence books from funerals to
demonstrate that people were keeping in contact with each other.

The record includes no analyses of the civil records of the era (for example, deeds, civil marriage
and divorce records, wills and probate records) for additional evidence of social relationships
among the JBA petitioner’s ancestors. There is no evidence in the record that those who left SJC
inherited property there, or that relatives living outside the town remembered people in SJC in
the bequests.

The evidence in the record is insufficient to demonstrate that a separate community of SJC
Indian descendants existed in the town of San Juan Capistrano between 1920 and 1964, and that
the ancestors of the JBA petitioner comprised or were part of such a community.

Evidence Relevant to Demonstrating Community, 1964-1993

The JBA petitioner submitted evidence to the record for purposes of demonstrating community
between 1964 and 1993 that includes, but is not limited to, newspaper articles, photographs,
meeting minutes and attendance lists, interviews, scholarly and researcher monographs, and
newsletters. JBB and JBMI-IP submitted additional evidence that includes, but is not limited to,
similar (and sometimes identical) documents. Most of this evidence specifically references
either the Capistrano Indian Council (CIC) or the Juaneño Band of Mission Indians. OFA staff
also located additional photographs and scholarly and researcher monographs, and conducted
interviews with members of JBA, JBB, and JBMI-IP during OFA’s 2006 site visit.

The Capistrano Indian Council

The claims process that began in 1928 with the initial applications for the 1933 Census Roll was
finally completed in 1964. Clarence Lobo, who served as the “captain” or “chief” of the claimed
SJC Indian descendants for more than 20 years (see discussion under criterion 83.7(c)), was
unhappy with the financial compensation (approximately $650 per person), which he considered
inadequate. Despite his protests over the next few years (see criterion 83.7(c) for a discussion of
these actions), the claimants accepted the settlement and eventually received their checks in 1972
and 1973. Health problems and disappointment with the outcome of the claims case resulted in
Lobo’s decision in 1975 to leave SJC for Oroville, a town in northern California approximately
500 miles away.

The JBA petitioner submitted almost no documents for the period from the end of 1964 to the
end of 1974 regarding any actions by individuals claiming descent from the historical SJC Indian
tribe. The evidence in the record gave no direct reason for the lack of political involvement
during this time. In 1975, a number of SJC residents formed the non-profit Capistrano Indian
Council (CIC). The initial leadership of this organization consisted primarily of those claiming
descent from the historical SJC Indian tribe, but was also open to other Indians and to non-
Indians as well. Interviews and newspaper articles indicate that Jasper Hostler, a Hoopa Indian
from Northern California and the spouse of a SJC descendant, encouraged the people to organize
formally (Villegas, Evelyn 5/16/1982, 16). CIC members elected Hostler the group’s first
president in January 1975 (Newspaper 1975). The first Board of Directors/Committee Chairmen

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Juaneño Band of Mission Indians (Petitioner #84A) Proposed Finding

of the group included documented SJC Indian descendants Helen (Charles) McMullen, Teeter
Marie (Olivares) Romero, Thomas Hunn, Clara Hostler, Dan Rios, 124 and Harley Lobo, as well
as claimed descendant Julian Ambrosio Ramos (the spouse of SJC Indian descendant Rita June
Olivares), and four people are not included in the petitioner’s databases (Lynn Girdler, Diana
Caudell, Dave Castillo, and Carmel Nava). The 2005 membership lists of the JBA, JBB, and
JBMI-IP indicate that Romero, Hunn, Lobo, and Ramos were enrolled in or have descendants in
the JBA petitioner. Helen (Charles) McMullen was the only person who was part of the initial
CIC Board of Directors enrolled in the JBB petitioner. None of the members of the CIC’s first
Board of Directors joined the JBMI-IP.

The JBA petitioner submitted a document which refers to an organization started in the 1950’s
which sounds like the CIC:

Beginning 1950 [sic], several influential and respected women of the Juaneño
community organized the San Juan Indian Council to provide food and shelter for
tribal members, establish an educational support structure for children of the tribe,
represent the concerns of tribal members to local, elected leaders, and to promote
activities focused on traditional arts, music, and ceremony. (JBA 4/11/2005, 6)

If the document is actually referring to the “Capistrano Indian Council,” the petitioner’s
submission has incorrectly stated the date of its formation. If there was an organization called
the “San Juan Indian Council,” the JBA petitioner submitted no other information regarding this
organization. Currently, the record contains no other mention of a “San Juan Indian Council.”

Some members of the CIC group began networking in the non-profit sector, and other members
of the group benefited from their work. A 1976 newspaper reported that the group found work
for 25 unemployed CIC members, and that other organizations were sent the CIC information on
available employment (Santa Ana Register 8/15/1976, 1).125 The CIC offered programs on
nutrition, drug abuse, and other issues. Several people became involved in Title IV programs
which emphasized the education of Native American children in the local school system (CIC
8/11/1979). The CIC expressed interest in preserving Indian culture, and organized basket-
making and beadwork classes. The CIC eventually entered into an agreement with the city of
SJC which allowed them to use two historic buildings the city owned (the Harrison House and
the Parra Adobe), where they still meet and host a variety of activities to the present day.

There is little evidence that the current JBA, JBB, and JBMI-IP members living outside of SJC
participated in the CIC unless they had close family still living in town who were themselves
active in the organization. The JBB petitioner submitted several interview summaries, which
indicated that several of the members residing away from SJC did not know about the CIC until
after they became involved with the Juaneño Band of Mission Indians organization several years

124
TheJBA petitioner’s database listed two men named “Daniel” or “Dan” Rios,” who appear to be the
same person This man had children involved with the JBM. “Daniel” or Dan” Rios’s name, however, does not
appear on any formal membership lists.
125
The article implies that these were not only members of the CIC, but that these were members of the
“Juaneño” community as the organization defined it.

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Juaneño Band of Mission Indians (Petitioner #84A) Proposed Finding

later (Aguilar, John et al. 11/25/2000, 8; Cruz, Raymond Frank, Jr. 6/25/2000, 12; Manriquez,
Dolores 5/26/2000, 10). There is no evidence that the descendants living outside of SJC formed
any similar organizations in other cities or towns.

The Juaneño Band of Mission Indians

The formation of the Juaneño Band of Mission Indians (JBM) began in 1978. A newspaper
article from 1978 indicates that initially the CIC established a “special commission” to
investigate the possibility of petitioning for acknowledgment, and named Raymond Belardes (a
Patricio Ricardes descendant) as the head of this committee (Newspaper Article 3/1978, 1).
Raymond Belardes (b.1930-d.2006) was born and raised in SJC, but lived for many years with
his wife, a member of the San Pasqual tribe, on the San Pasqual reservation (approximately 50
miles south of SJC). Belardes drove back and forth to SJC for JBM meetings.

Not all local CIC members embraced Raymond Belardes’s plans, although they were curious
about the new organization. According to one interview, some were so distrustful of him that
they warned younger people that if they listened to him, they would end up in jail (J. Frietze
2006, JBA [20]). Another member remembered how, in 1979, some of his associates did not
show proper respect for the U.S. flag, which deeply offended some of the decorated World War
II veterans in the CIC (J. and R. Ramos 2006, JBA [n.t.]).

One current JBA member described the reaction some of the older CIC members had towards
Raymond Belardes:

We were having this meeting of different families [in 1979] that we had pulled in
together and then we see this group of women talking and they have their skirts
and their bracelets and their jewelry and wow, you know . . . he started speaking
and they just completely didn’t want anything to do with him . . . . He grew up
here and they knew his past . . . they just didn’t think he’d be a good person to
lead the people. And so, he made a comment you don’t like [it] here, get up and
leave. And that’s exactly what they did. They got up, took their coffee and their
des-serts . . . . (J. Frietze 2006, JBA [20-21])

Raymond Belardes’ cousin, David Belardes (b. 1947), was (and is) a lifelong resident of SJC.
David Belardes was better able to gain the confidence of some (but not all) of the local residents
who distrusted Raymond Belardes. The two cousins worked together organizing the JBM and
the group’s petition for Federal acknowledgment. The JBM began enrolling members in 1978.

The JBM held its first Annual Reunion in 1979. There is no information indicating that the
Reunion was a continuance of, or formalization of, any previously-held gathering. A document
entitled Our First Annual Reunion read, “The Juaneño Band of Mission Indians is conducting an
intensive search for tribal descendants living in the surrounding areas, in an effort to reestablish
its tribal identity” and also indicated that the organization would pursue the acquisition of a land
base (JBM 11/19/1979 ca, 1). The record included no photographs or sign-in sheets from the
first Annual Reunion, but the group continued to host these events. Both the JBA and JBB now
hold their own separate reunions.

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Juaneño Band of Mission Indians (Petitioner #84A) Proposed Finding

Soon after the JBM organized, it claimed a membership of between 400 and 800 members
(Register 11/19/1979, 1). Minutes from 1980 indicate that many of these people may have not
known each other before they enrolled in the formal organization, and that they were also
unknown to the people who lived in SJC (and who did know each other):

Why aren’t the local people part of the band? Ray stated that the local people
won’t accept the Juaneño people as true Indians, but: “I will continue to run the
band, even with a few than give up to the locals. They feel that because we come
from other cities and counties that we’re not true Juaneños, that we’re outsiders.
This is wrong, but I can’t change the way they feel.” (JBM Minutes 6/21/1980, 2;
spelling and punctuation added)

The record contains sign-in sheets from nine JBM meetings held between 1979 and June 1980.
These sheets include only the names and addresses of attendees, and not the names of the council
members. However, the record indicates that, very few people living in SJC at the time attended
the meetings, and that their attendance, always small to begin with, dropped off to almost
nothing over the course of the year (see Table 4).126

The same JBA member who described the “locals’” reaction to Raymond Belardes (and who had
grown up in Santa Ana) also recalled the initial tension between the “locals” and the “outsiders”:

. . . and that’s when I first saw the tension for the locals, because they were telling
us that we weren’t locals, we were outsiders. . . just because we weren’t born and
raised here doesn’t make us non- Juaneños, you know. And they were like, no,
you don’t live here, you know. . . You weren’t born here. So that was quite a
thing for them to tell us that we were outsiders. We felt more connected than they
did, but they didn’t see it that way. (J. Frietze 2006, JBA [21])

Table 4: Number of SJC Residents

Attending Early JBM Meetings
1979 Sept. Oct. Dec. Jan. Feb. April May June
(no 15, 20, 15, 19, 23, 19, 17, 21,
Meeting Date date) 1979 1979 1979 1980 1980 1980 1980 1980
Total 32 16 26 130 118 49 51 47 60
Attendees
SJC 5 4 1 3 1 0 2 0 0
Residents
Percentage 16 20 4 2 1 0 3 0 0
(approximate)
Source: JBM Sign-In Sheets, 1979-1980

126
It is possible that attendees formerly lived in SJC, but moved prior to the organization of the JBM. The
JBA petitioner may wish to conduct additional interviews to provide information about the relationship between
residents and non-residents in the early days of the group.

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Juaneño Band of Mission Indians (Petitioner #84A) Proposed Finding

The JBM’s first petition narrative described the local/outsider dichotomy based on the
composition of the organization in 1988:

Factionalism does exist among the Juaneño . . . . For the Juaneño, it is generally a
product of a long history of disputes coupled with divergent political views. For
example, because of the establishment of the Mission San Juan Capistrano
became the center of the Juaneño community. In time, a majority of the historic
Juaneño inhabitants left the area and their descendants comprise the Juaneño
Band of Mission Indians (though they still have strong emotional ties with SJC).
However, it appears that the San Juan Capistrano faction of the Juaneño believe
that once a Juaneño leaves the area he/she no longer belongs to the San Juan
Capistrano Juaneño and therefore is no longer a Juaneño (cf. Tape#CH). Of
course, this is spurious, but it does contribute to the cause of disputes and
factionalism. (JBM 2/2/1988, 24-5)127

The record includes 24 sign-in sheets from the first years of JBM group meetings (1981-
1984).128 In many cases, the lists do not record the residential addresses of the attendees, or the
information is illegible. OFA identified some of the residences based on the former addresses
given for people of the same name, or for people who are known to have been living in SJC at
the time. The uncertainty of the information makes OFA analysis of the residential addresses
impractical, and makes it difficult to determine the level of participation of the residents of SJC
during this time. However, the overwhelming majority of the names appear to belong to people
who lived outside of SJC. Some of the people involved in the JBM were close relatives of local
SJC families, and had themselves been active in the claims activities Clarence Lobo orchestrated,
yet their local relatives were almost completely absent from the JBM. Throughout the 1980’s
and well into the early 1990’s, very few of the people on the sign-in sheets were members of the
local SJC families who had been involved in Indian affairs (such as the Olivareses, the Dorams,
and Lobos) throughout the 20th century.

127
At least one older member of the JBMI-IPimplied this “inside/outside” dichotomy was still present in
2006:

. . . A lot of people don’t care if you’re local or not. I mean, they’re going to do whatever they
want. [Interviewer posed question about why would a person choose one group over the other.]
Well, I don’t know. My feeling would be, because they’re outsiders. That’s one reason I
wouldn’t go with them, because they’re outsiders. And, they’re badmouthing, you know, the
people here in San Juan. (R. Nieblas 2006 JBMI-IP, 32)

The interview subject did not explain how exactly the “outsiders” were “badmouthing” the people in SJC.
128
The OFA analysis of the meetings held prior to June 21, 1980, indicates that many of the attendees were
from towns and cities such as Santa Ana, Riverside, Corona, Valley Center, and Escondido. These towns (and
nearly all of the other towns listed) are within a 50-mile radius of SJC, a reasonable distance for people to travel by
automobile in order to maintain social contact with each other. The JBA petitioner, however, must demonstrate that
this contact actually took place.

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Juaneño Band of Mission Indians (Petitioner #84A) Proposed Finding

Additional information included in the record supports the contention that many of the SJC
residents kept their distance from the JBM for a number of years. JBM submitted its first
membership lists to OFA, dated 1987. The list contained the names of 901 individuals, of whom
867 were identified as “Juaneño.”129 However, this list does not contain the names of any Doram
descendants, Esperanza (Hope) Lobo descendants, or Jose Manuel Apolonio Rios descendants,
all of whom were residents of SJC and descendants of the historical Indian tribe. The list
contains a few descendants of Patricio Ricardes (a SJC Mission Indian), but these descendants,
although they had close relatives still living in SJC, did not themselves live in the town (for
example, members of one family lived in Whittier, members of another lived in Santa Ana).
Other descendants of Patricio Ricardes (including members of the Olivares family) who lived
either in the town or very close to it, were not listed as members. Not until the submission of the
1995 membership list did members of these families appear as JBM members.

The record reflects little information about the CIC during this time period (1987-1995). For
example, the record contained four sets of CIC meeting minutes and newsletters from 1988 (the
same year the JBM submitted its petition to OFA), including the names of a number of people
who descended from the historical SJC Indian tribe. OFA cross-referenced the names of those
specifically identified as CIC members with the attendance lists from JBM meetings. Of the 10
CIC members, four were lifelong SJC residents: Rita (Arce) Nieblas, Helen (Charles)
McMullen, Bernice (Doram) Jim, and Juanita Rios-Foy. Nieblas and McMullen do not appear
on any JBM meeting lists prior to 1990. Jim (who died in 1988) and Rios-Foy (who died in
1991) were not recorded at any JBM meetings at all. Bernice Jim’s brother Donald Doram (who
grew up in SJC but lived in Cerritos, a town approximately 35 miles north) attended one meeting
in 1986, as well as two other meetings during the 1990’s. Al Lopez of Whittier (and his wife
Lupe a very involved spouse whom the JBM group later “adopted”)130 attended JBM meetings
regularly from 1983 onward, while (Emilio)” Joe” Crespin of Corona del Mar did not attend any
prior to 1994. Another individual named “Joey” Valenzuela, who appears to be “Paul Joseph”
Valenzuela of Paramount, also did not attend any JBM meetings before 1994. “Mona”
(Placentia) Sherrill, of SJC, attended JBM meetings in 1993 but Dan Sherrill (address unknown),
does not appear on any JBM sign-in sheets. The record does not include additional information
about the CIC prior to 1988, particularly information regarding the participation of people who
were involved in the CIC and in the JBM. The JBA petitioner has not offered an explanation as
to how the JBM eventually incorporated the local residents into the group, particularly those who
belonged to the CIC.

JBM newsletters published over the course of several years provide some insight into the
activities of the organization at the time, such as the beginnings of its involvement with
archaeological site monitoring and historic site preservation (JBM Minutes 9/15/1979, 3). Later
issues indicate that the JBM acquired and distributed some commodities (such as cheese and
bread) to members (JBM Newsletter 9/1/1982-10/31/1982, 1), and also established a food bank
129
The JBA petitioner submitted a copy of this list, and maintains that it reflected the group’s initial
membership as it was constituted in 1979. However, the list actually includes the names and birthdates of people
born after 1979, and a date of 1987 is probably more accurate.
130
Other spouses named in the CIC documentation included Phyllis Doram, wife of Don Doram, and Betty
Valenzuela, wife of Paul Norbert Valenzuela and mother of Paul Joseph Valenzuela. The JBM did not adopt either
one.

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Juaneño Band of Mission Indians (Petitioner #84A) Proposed Finding

(JBM Newsletter 5/1984-6/1984, 3). The newsletters also make reference to the need for
members to serve as foster parents for JBM member children in need of placement (JBM
Minutes 9/16/1984, 1; JBM Newsletter 1/1986, 2), but there is no information as to how many
JBM members became foster parents for member children. The group also began marching
together in the annual Swallows Day parade (JBM Newsletter 2/1/ 1981, 1).

Clarence Lobo died in 1985. He retained the title of “chief” even though he had left SJC 10
years earlier. Following Lobo’s death and over some objections of CIC members (most of whom
apparently did not even belong to the JBM), the JBM group elected Raymond Belardes “chief”
of the organization (see discussion under 83.7(c)). That same year, the JBM gained access to
five acres of land at Camp Pendleton Marine base near the historic pre-mission site of the village
Panhe (JBM Newsletter 10/1985, 1; JBM Minutes 2/22/1986, 2). Newsletters and other
documents show that the group used the land for several years to hold meetings, to rebury some
human remains unearthed in the area, and to hold ceremonies. The group first held one of these
ceremonies, the “Ghost Dance,” in June 1986 (JBM Minutes 6/14/1986, 1) and then reportedly
held it once a year for the next three years (JBM Newsletter 8/1988, 1; F. Lopez et al. 2006, JBA
[56]). Members also contributed food to meetings and ceremonies, as well as contributing labor
and materials to improve the site.

Members continued to increase their public profile by taking part in a number of pan-Indian
events. Some members participated in an outdoor pageant re-enacting the first baptisms of
Indians in California (Daily Sun/Post 7/3/1987, 1). Others attended regional pow-wows and
other cultural festivals (Orange County Register 6/23/1986, 1).

Raymond Belardes continued as an archaeological site monitor for the JBM, and also protested
certain developments in SJC and its vicinity which he felt would damage archaeological
resources (Sun Post 5/16/1988, 1). Some JBM members (particularly those who also belonged to
the CIC) had never been comfortable with his leadership, and a 1989 letter detailed complaints
against him (JBM Tribal Council 1989 ca, 5-6). The group appears to have become
disenchanted with him for issues related to compensation from archaeological site monitoring
(people questioned whether or not Belardes was making his required contributions), and accused
him of making threats of personal violence against members of the group who were working as
archaeological monitors. A 1989 letter detailed complaints against him between November 1988
and January 1989, addressing not just those issues, but his reluctance or refusal to “teach us our
culture and heritage,” and his refusal to allow certain members of the group to participate in the
“Ghost Dance” (JBM Tribal Council 1989 ca, 5-6). The JBM held an election in February 1989
and replaced Raymond with his cousin David Belardes as spokesman (Orange County Register
2/21/1989, 1). As in 1978, when he assumed his cousin’s position in the CIC, David Belardes
assumed his cousin’s position in 1989 in the JBM.

Soon after the JBM elected David Belardes spokesman, a conflict developed between the
administration of the SJC Mission and the JBM. In late 1989, Floyd Nieblas, a descendant of the
historical SJC Indian tribe and a long-time mission employee, alleged that the new mission
administrator fired him without cause less than two years shy of retirement (Daily Sun/Post
1990, 1). Even though Nieblas was not enrolled in the JBM, members found this situation
difficult for many reasons. The mission was an important focal point for the town of SJC in

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Juaneño Band of Mission Indians (Petitioner #84A) Proposed Finding

general, and for the JBM members in particular. Although all JBM members claimed descent
from the Indians who built the mission in the late 18th and early 19th century, it was a
particularly important symbol for those members who grew up in town and in the mission’s
shadow. Most of the local members had been baptized at the mission, as had their parents and
grandparents before them. Many attended the “Mission School,” and their loved ones were
buried in the mission cemetery. Many members had themselves worked at the mission as
docents or in the gift shop in the past, and a fair number still worshipped there. All in all, many
members of the JBM appear to have felt that a special relationship existed between the
organization and the mission, and, even though Nieblas was not an enrolled member of the JBM,
the dismissal of a fellow SJC Indian descendant was a violation of that long-standing
relationship. 131

The members of the JBM, along with various non-member supporters, protested the mission’s
treatment of Nieblas by declining to participate in the festivities inside the mission grounds.
Instead, a number of members gathered across the street during the Swallows Day festivities,
singing and drumming (SJC Dispatch 1990, 1). This event politicized some of the local
residents who had not previously been members of the JBM.

Spiritual Activities

While many members of the JBM had been (and remained) practicing Catholics, some appear to
have been interested in various aspects of Native American spirituality and ceremony. The
aforementioned “Ghost Dance” is one example of this interest. After the rift with Raymond
Belardes developed, a member named Cathy Lobo (or “Ka’chi”) became active in spiritual
activities after 1990. Minutes from 1993 indicate that the JBM was then debating whether to
refer to her as their “spiritual leader” or “spiritual advisor,” (JBM Minutes 2/20/1993a, 1) and as
recently as 1997, she was an enrolled member of the JBB petitioner. However, records indicate
that she enrolled in the JBA in 1999, and a document from that year identified her as the current
“atiatish”, or ceremonial leader, of the JBA petitioner (Merrifield 9/23/1999, 67). The JBA also
identified her as the group’s “spiritual leader” during OFA’s 2006 site visit. There is no
information in the record to indicate whether or not she is currently acknowledged as the
“spiritual leader” of the JBB petitioner. 132 Documents included in the petition identify her as
having a prominent role in preparing and holding a ceremony called a “hiann” or “Hiyan.

The “hiann” ceremony took place on the Panhe site at Camp Pendleton in 1992 (JBM Minutes
7/11/1992, 1). The record identified the ceremony as “an ancient burial . . . done for those tribal
members that were in positions of high honor within the tribe” (JBM 9/22/1992, 1). Another
document referred to the ceremony as a “Pipe Carrier Ceremony” (Ka’chi 1996 ca, 2), which
appears to refer to the position of the individual being reburied, rather than the ceremony itself.
This is the first time in the documentation that such a ceremony had been described, and nothing

131
Even though the members of JBM supported Nieblas, he was not and has never been enrolled in the
JBA, JBB, or JBMI-IP. He also chose not to participate in the claims activity Clarence Lobo orchestrated during the
1940’s through the 1960’s. His children and grandchildren first enrolled in the JBMI-IP in 2005.
132
The JBMI-IP does not acknowledge “Ka’chi” as a spiritual leader.

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Juaneño Band of Mission Indians (Petitioner #84A) Proposed Finding

like it is mentioned in any of the historical or ethnographic literature. Additional notes in the
July 7, 1992, meeting minutes say that people had been “. . . learning songs and dances,” and
invited other members to come and learn, but did not say what songs or dances they were
learning or from whom they were learning them. The November 1992 newsletter described the
ceremony, which took place in October 1992, as a “great success, although . . . with a few
negative expressions. . . ” (JBM Newsletter 11/10/1992, 2). Interviews conducted during the
2006 site visit mentioned the ceremony (D. Belardes 2006, JBMI-IP; J. Frietze 2006, JBA [41]),
but descriptions of what happened during the ceremony seem to differ from person to person.
There is, however, no indication that the “negative expressions” mentioned in the newsletter
were expressions of disapproval from the devoutly Catholic members of the JBM. One
described the ceremony as a reenactment of a puberty ceremony (J. Frietze 2006, JBA [41-43]),
and did not mention any burials occurring during the event, although she did state that reburials
occurred at the site on other occasions.

The record included “clan dances” but included no description of these dances. No earlier
documents from the 20th century indicate that any clan structure existed within the group of
claimed Indian descendants. Another document listed a number of events and ceremonies
including the “Wedding Basket Ceremony” and “Humanities Clan Ceremony” (Ka’chi 1996 ca.
1). Neither the JBA nor JBB petitioner has defined the term “clan.” In anthropology, one
definition of clan is “[A] unilateral descent group or category whose members trace patrilineal
descent (patriclan) or matrilineal descent (matriclan) from an apical ancestor/ancestress, but do
not know the genealogical links that connect them to this apical ancestor” (Keesing 1975, 148).
Although documentation in the record names four clans (Bear, Eagle, Wolf, and Deer), there is
no evidence identifying which members of the JBA or JBB petitioners make up these “clans,”
whether they are matrilineal or patrilineal, or what role, if any, they have or had in the social
organization of the group.133

The JBA petitioner submitted a description of a “Girl’s Puberty Ceremony” attributed to Ka’chi
(Ka’Chi 1999 ca, Girl’s Puberty Rite; 1-3). There is no accompanying description of the boy’s
initiation rite. The description of the girl’s ceremony resembles, in several aspects, the puberty
ceremony Geronimo Boscana (1776-1831) described in Chinigchinich (Boscana 1934, 21-22).
However, the description does not indicate how many girls and women participated in this
modern ceremony, if they are from particular families, or how often the ceremony occurred.
Furthermore, although the author of the document identified herself as an “atiatish,” she also
named other ritual specialists (“puls” and “nets”), without naming any contemporary group
members who fill these roles. One person interviewed mentioned attending a ceremony very
similar to the one described in the document, but stated that it was only a reenactment of the rite,
because the group did not want to risk hurting anybody when performing the ceremony (J.
Frietze 2006, JBA [41-43]).

Summary of Evidence Relevant to Demonstrating Community, 1964-1993

There is no evidence in the record to demonstrate social interaction among the members of the
current JBA petitioner between 1964 and 1975, although interview data suggest that the SJC
claimants and their descendants who were residents of SJC interacted in a variety of formal and
133
The JBMI-IP also used the term “clans” in relation to what appear to be extended families.

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Juaneño Band of Mission Indians (Petitioner #84A) Proposed Finding

informal situations. There is no information in the record reflecting interaction among the
members of the JBA petitioner who lived outside SJC and between those people and people in the
town of SJC. There are no sign-in books from weddings and funerals, no photographs of people
from numerous family lines attending events such as picnics, no records from church or civic
organizations, nor other documents demonstrating interaction among the members.

The CIC appears to have grown out of the pre-existing relationships among certain residents of
the town of SJC whose families had been involved in the MIF and the claims activities Clarence
Lobo organized. There is very little indication that the people living outside the town who did not
have close relatives living in the town (and who would eventually make up the majority of the
JBM) participated in or knew about the CIC. Membership in the two organizations did not
overlap significantly.

Although the JBM started with the support of the CIC, it very quickly became its own separate
institution, occasionally drawing on the same “pool” of descendants, but also enrolling many
people who had only a distant ancestral connection to the town of SJC, and no connection at all to
the CIC.

During the initial years of the JBM organization (1978-1988), many members of the JBM
associated mostly though the organization, while the members of the CIC, who lived within the
town of SJC, appear to have associated both formally and informally at places such as church, and
at work, as well as at the CIC. The evidence indicates that tension between SJC residents, who
knew each other well, and the majority of the members of the JBM, whom they said they did not
know and with whom they had little to no previous association, kept the membership of the two
organizations from overlapping significantly for several years.

There is little evidence to demonstrate that the members of the JBM who lived outside of SJC
(and who are now members of the JBA,JBB, and JBMI-IP) associated regularly with each other
outside of the formal JBM organization. There is also no information to indicate that those
members of the JBM who lived outside the town of SJC regularly associated with any members of
the group who lived inside the town, other than their close relatives.

The evidence in the record indicates that the JBM organization was essentially a descent group,
composed predominantly of people who had little previous contact with each other, but who
claimed descent from the same “pool” of ancestors the CIC claimed. The record contains no
analyses of residential or membership data to determine where members lived, who they
associated with, or any information from other sources regarding their association prior to the
JBM’s organization in 1975.

The JBM Annual Reunion originated only in 1978, and there is no indication that any event like
it dates back further than the beginning of the JBM organization. The record contains limited
information about the Annual Reunions held between 1978 and 1994, but lacks additional
captioned photographs of attendees and sign-in sheets demonstrating who participated.

The evidence presented regarding the 1989 conflict with the mission indicates that this issue was
important to a number of people spread throughout the membership of the JBM, particularly

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Juaneño Band of Mission Indians (Petitioner #84A) Proposed Finding

those members with close ties to the town of SJC, but also members who lived outside the
immediate area. The record does not include additional evidence, such as captioned photographs
taken during the protests, which would provide more support for the JBA petitioner’s claim of
community during this time. The record also contains no analysis indicating which members of
the JBA petitioner took part in these protests. The record contains little evidence regarding how
this issue affected the relationship between the current JBA members who lived inside and
outside the town.

The JBA petitioner referred to spiritual activities that appear to be of very recent origin, and the
record contains insufficient evidence to demonstrate that a significant portion of the group
engaged in the ceremonial activities described in the available documentation. The record also
contains little to no indication that these activities reflected cultural differences, functioned as
more than a symbolic identification of the group as “Indian,” or if group members widely
accepted them.

The evidence in the record indicates that the CIC and JBM drew on the same “pool” of the
descendants of pre-1900 residents of the town of SJC. Differences based primarily on residence
inside and outside of the town played a strong role in determining which members ended up in
which organization. However, the evidence in the record is insufficient to demonstrate that
either organization (or the two combined) represented a group distinct from the general
population.

Evidence Relevant to Demonstrating Community 1993-Present

The JBA petitioner submitted evidence for purposes of demonstrating community from 1993 to
the present that includes, but is not limited to, newspaper articles, photographs, meeting minutes
and attendance lists, interviews, scholarly and researcher monographs, and newsletters. The JBB
and JBMI-IP submitted evidence that includes minutes and documentation from the
organizations.

The Origin of the JBA Petitioner

The JBM experienced a series of political rifts during this time, discussed in more detail under
criterion 83.7(c). These began in 1993 and continued through 1994 and 1995, when member
Sonia Johnston and a number of supporters protested the results of an election. Johnston
contended that she and the council she represented (and not the council David Belardes led)
formed the legitimate governing body of the JBM. Belardes and his council continued to
maintain that they were the legitimate council. In 1996, the Johnston-led group formally
submitted a letter of intent to petition for Federal acknowledgment (Johnson et al. 2/17/1996, 1)
separating itself officially from the David Belardes-led group. The Department designated the
Belardes chaired group as “Petitioner 84A” and designated the Johnston-chaired group as
“Petitioner 84B.” In mid-1997, after another contested election, David Belardes and a number of
his supporters established a group separate from the JBA now headed by the former JBA Vice-
Chair Jean Frietze (referred to here as “JBMI-IP”) (BEL Minutes 6/7/1997, 1; BEL Attendance
6/7/1997, 1). All three groups currently maintain that theirs is the “true” JBM successor group,
and some members have moved from one group to the other. However, the fluctuations in

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Juaneño Band of Mission Indians (Petitioner #84A) Proposed Finding

membership and the enrollment of a large number of people with no previous documented
interaction with other descendants indicate that none of these organizations is a true successor
organization to the JBM, but that they are three distinct organizations drawing on the same
“pool” of descendants of pre-1900 SJC residents.

There does not appear to be one single reason why some members who had been in JBM
enrolled in either JBA or JBB, but an analysis of the documentation in the record indicates that
residence had a significant bearing on which group people joined. The majority of members of
both groups lived outside of SJC, but almost all of the residents of SJC joined the JBA, as did
many of the people whose families had a long history of participation in the MIF and the claims
activities Clarence Lobo oversaw. Some long-time group participants who joined the JBB in
1995 expressed their personal disapproval of David Belardes’ leadership at that time, and/or their
support for Sonia Johnston’s leadership. However, OFA analysis indicates that 236 people, or
approximately 14 percent of the 1,640 members named on the November 2005 JBA list, were
formerly enrolled in the JBB. Some of these people may have been included on JBB
membership lists without their consent, but a number were active and involved members of the
JBA petitioner. The members who had been enrolled in the JBB organization include Anthony
Rivera, the current chairman of the JBA. The membership lists indicate that Rivera’s extended
family transferred their membership from the JBB to the JBA at some time between 1997 and
2005. Rivera’s aunt, Gloria Carrillo, described her falling out with Sonia Johnston (G. Carillo et
al., 2006 JBA [n.t].), and may have influenced her family members to leave the JBB for JBA.
Evidence in the record shows that, since 1995, only eight JBA members have joined JBB (while
continuing to appear on the current JBA membership list).

Early in the development of these conflicts, even while members established separate
organizations, the group attempted to host events such as holiday dinners. However, in 1995, the
JBA and JBB held separate Annual Reunions (the JBA held their reunion on August 26 and the
JBB on August 19). Both the JBA and the JBB also published their own separate newsletters.
The JBMI-IP stopped publishing a newsletter sometime in 1998, but interviews conducted
during the 2006 OFA site visit indicate that the organization holds its own separate reunion.134
Each organization held separate events such as meetings and potluck dinners, and interviews
indicate that, while people continue to associate with their long-time friends and relatives who
might belong to one of the other groups, they very rarely attend events the other group council
sponsors. Interviews also suggest that JBA and JBMI-IP members know each other and knew
the people who had initially formed the JBB, but that JBA and JBMI-IP members know few
current JBB members. Two JBMI-IP members stated that they had once gone to a meeting held
by the JBB, and that they recognized only the people on the council (D. Belardes 2006 JBMI-IP
[78]; A. Silvas and C. Odgaard 2006 JBMI-IP [n.t.]). One woman who had formerly been a
member of JBB but was now a member of JBA admitted that she had known far fewer people in
JBB than she knew in JBA (F. Lopez et al. 2006 JBA [78]).

134
The JBMI-IP organization held many of its meetings at the Blas Aguilar Adobe. In 1996, David
Belardes helped establish the Blas Aguilar Foundation to restore the city-owned building and turn it into a museum
(Los Angeles Times 10/17/1996, 1). Blas Aguilar is a claimed ancestor of some of the JBA, JBB and JBMI-IP.

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The JBA petitioner has experienced dramatic fluctuations in membership since the JBB group
submitted its letter of intent to petition in 1996. In addition to the exit of the JBB members, a
number of other active members supported David Belardes and formed the JBMI-IP. The JBA
group also enrolled a number of people who do not appear to have a connection to the earlier
JBM organization, though they may have shared some distant ancestry from the pre-1900
population of SJC. The dramatic fluctuations in the JBA group’s membership lists (particularly
the inclusion of sizeable numbers of people unconnected to the previous members of the JBM)
indicate that the group is essentially a different group than the JBM.

The JBA petitioner did not submit a residential analysis of its current membership. However, an
analysis of the addesses on the group’s November 2005 membership lists indicates that most of
the group’s 1,640 members live outside of SJC in a number of towns and cities in southern
California, The largest number of members outside of SJC live in Santa Ana, San Diego,
Hemet, Escondido, Riverside, Corona, and Orange (364 members, or approximately 22 percent,
live in these 7 cities and towns). SJC is the town with the second-largest overall number of
members (90 members, or approximately 5 percent of the total group). The much larger city of
Santa Ana has 114 members, or approximately 7 percent of the total group, but there is little
evidence to indicate that these 114 members live near each other.135 The petitioner provided no
residential analysis of those members who live within the town, demonstrating any residential
clusters. Many members appear to live within 50 miles of SJC, which suggests that people could
maintain social contact with each other relatively easily, but not close enough or concentrated
enough to assume that such contact was maintained without evidence of actual interaction.

In 2000, the JBA group entered into an agreement with the city of SJC for use of part of the
town’s old fire station complex as its headquarters (Capistrano Valley News 7/20/2000, 1).
During OFA’s 2006 site visit, the office was open several days per week, and the minority of
members (particularly older members) who live in or near town often came to visit and chat with
other members. Members also brought food to share, although JBA does not run an established
meal program. The group has a newsletter and a website which the members cited as important
sources of information, but there is also a fair amount of informal communication among
members who live in town. Members attend church together, see each other in the supermarket,
and run into each other in local restaurants. There is little information in the record regarding the
relationship among members who live in other towns or cities.

The JBA also offers classes in basket-making taught by other members. A number of women
formed a group called the “Tushmal Singers,” who perform at local and regional cultural events.
Some members also helped prepare the group’s petition for Federal acknowledgment, and
assisted with tasks around the office. Other members performed genealogical research. Some
members also described taking part in ceremonies officiated by “Ka’chi,” the group’s
acknowledged spiritual leader. Various committees also coordinated events such as Swallows
Day, the Annual Reunion, and an Annual Pow-Wow.

135
The JBB petitioner had only 3 of 908 members with a SJC residential address; 38 of the JBMI-IP’s 267
members (approximately 14 percent) had a SJC residential address.

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Juaneño Band of Mission Indians (Petitioner #84A) Proposed Finding

The JBA petitioner, unlike the JBB petitioner (and, to some degree, the JBMI-IP),136 has not
sponsored a program instructing its members in the “Acjachemen” dialect. Sonia Johnston and
her husband Darrel Johnston instituted a language instruction course in 1995. The JBB obtained
a grant from the Lannon Foundation to pay for the transfer of 145 aluminum disc recordings
anthropologist John P. Harrington made of Anastacia (Davis) Majel in 1936 and 1937 to cassette
tapes (JBB Minutes 10/21/1995a, 1; Orange County Register, 1/7/1996, 1).137 The couple then
devised a study course for the language and met monthly with people at the Harrison
House/Parra Adobe in SJC who were interested in learning the language. The JBA currently
does not have an established language instruction program, although some members may have
attended the classes held at the Harrison House/Parra Adobe in the past.

JBA member and former elementary school teacher Jacqueline (Sherrill) Nuñez manages
“Journeys to the Past,” a series of workshops designed for children in grades 4-5. These
presentations, which are held either in school classrooms or as part of tours of SJC Mission,
present a number of California Indian songs, games, and crafts. However, this appears to be
Nuñez’ own business, involving only her nuclear family. There is no indication that these
workshops are a JBA-sponsored activity, or that Nuñez employs other JBA members in
“Journeys of the Past.”

The Putiidhem Protests

One event that some members from JBA and JBB attended together was a 2003-2004 series of
protests over the development of land at one end of SJC that some archaeologists have identified
as the historic village of Putiidhem. The Catholic Church leased the land to use it for athletic
playing fields and a gymnasium for its J. Serra High School. Many members, particularly those
in JBA and JBB, believed that the area was a burial site, and should not be used by the school.
Some also objected to the school being named after Serra, whom they described as being
responsible for the destruction of the Indians. Further, both the JBA and JBB criticized David
Belardes, the JBMI-IP leader, for working with the school. Belardes, on the other hand, justified
his actions by making the point that the land was privately owned, and that he was trying to
reach the best possible outcome for all parties concerned, including protecting the graves and
having the school erect monuments in honor of the historical SJC Indian tribe. 138 The SJC city

136
Frank Lobo and his daughter Kelina are formally-trained anthropologists and linguists. Frank Lobo and
his non-Indian wife Susan interviewed some of the children of Harrington informants during the 1970’s under the
auspices of the Doris Duke Indian Oral History Project at the University of Arizona, and their daughter Kelina is a
linguist specializing in the study of Native American languages (Penfield 2005, 5). Frank Lobo also helped organize
a linguistic program called “Children of Tamayowut” in 1999 (Children of Tamayowut Gathering 7/11/1999, 1-5).
Both Frank and Kelina Lobo are enrolled in the JBMI-IP.
137
The grant itself was a subject of some contention between the Belardes and Johnston organizations.
David Belardes maintained that Johnston had used the non-profit number from the JBM organization, which he
referred to as “our number” to obtain the grant and he and the organization’s governing body contemplated, but do
not appear to have taken, legal action against the Johnston group (JBA 1/6/1995a, 1). Belardes also maintained that
Johnston should provide copies of the language cassettes to members without cost (JBA Minutes 10/19/1996, 6), but
there is no mention in the record of any specific fee being charged for the cassettes.
138
JBMI-IP members also supported the decision. Member Jerry Nieblas wrote an op-ed piece for the local
newspaper, and characterized the school choice as the lesser of two evils, the other of which would have been a

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council voted to allow the fields to be developed (Orange County Register 5/20/ 2003, 1; Los
Angeles Times 5/21/2003, 1). Members of the JBA and JBB began holding daily and weekly
protests against the school (Doug 10/12/2003, 1-2). The school itself opened in September 2003,
and some members also protested the ribbon-cutting ceremony (Los Angeles Times 9/4/2003, 1-
2). JBA and various other groups concerned with the school development filed lawsuits and
appeals, and as of this writing, the fields had not yet been fully developed. Nevertheless, the
situation did nothing to mend the rift between the JBA and JBB (whose members were both on
the same side of the issue), and actually appears to have intensified the animosity some JBA and
JBB members feltl towards David Belardes. The JBA petition includes no specific evidence,
such as captioned photographs, identifying which members took part in these activities.

Interviews

OFA conducted 10 interviews with a total of 17 current JBA members. The interview subjects
ranged in age from 42 to 83, and included 8 females and 9 males. They represented a number of
families within the petitioner, and included some members who lived in or close to SJC, and
others who live much farther away, but grew up in the area. Several had held elected office
within some incarnation of JBM or JBA. One was an “adopted” spouse who had been very
active with both JBM and JBA for a number of years. Most had been involved in the JBA
organization for many years; two had formerly been members of the JBB group (one was part of
the initial group that formed JBB), but had since left to join the JBA group.

Some people expressed an interest in the spiritual and cultural aspects of Indian identity, while
others were more interested in tangible outcomes such as the possibility of gaining access to land,
health care, or other resources if Federal acknowledgment became a reality. All those interviewed
had an opinion as to how the current political situation developed, and several were not shy about
blaming the actions of individuals for the current state of affairs. David Belardes, the former
leader, inspired strong opinions in nearly everyone, for both good and ill. Most people in the JBA
blamed him for the split, and particularly criticized him for dishonesty and for withholding
relevant information from members during the time he was chairman and “Chief” of the JBA.139
Some also had negative experiences with Sonia Johnston, and two members had enrolled in, and
then withdrawn from, the JBB in order to join the JBA because of disagreements with her
leadership or because of frustrations with other aspects of the group’s agenda (G. Carillo et al.,
2006 JBA [n.t.], F. Lopez et al., 2006 JBA [77]). However, whether it was because the trouble
with Belardes was fresher in people’s minds, because they felt Belardes betrayed them, or because
a larger number of people had longer (in some cases, lifelong) relationships with friends who

shopping center (Orange County Register 1/16/ 2003; 1). During OFA’s 2006 site visit, one member of the JBMI-
IP told the OFA anthropologist that she believed that the people buried there “loved children” and would not object
to children playing on the site (Ruth [Lobo] Avitia, Personal communication, 2006).
139
Even members of the JBMI-IP (which David Belardes still leads) acknowledged that Belardes could
sometimes be stubborn or difficult:

You know, I don’t know. I don’t agree with David a lot of times. . . but that doesn’t mean that
you’re going to drop him, you know. And David can get kind of snotty with people. You know, a
lot of people don’t like that. (R. Arce 2006 [JBMI-IP], 33)

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chose to support Belardes’s position, people in the JBA seemed more upset by the rift with the
JBMI-IP than they did with the rift with the members of JBB.

When asked why they chose to affiliate with JBA as opposed to either JBB or JBMI-IP, several
responded that they liked how the current leadership of JBA kept the members informed about
various issues of importance to the group. Some also emphasized the formal education of the
members of the current council, and that they approved of the current council’s agenda. Family
allegiances are also important, and many (but not all) people chose to stay with their immediate
family members. Some spoke of the “core” – the families that they remembered and had
associated with for many years – being in JBA, and that they preferred to stay with the people
they knew best.

At the same time, the members took pains to emphasize that they still associated with their friends
and relatives in JBMI-IP and JBB when they saw them at public events or at family parties,
especially the people they had grown up with and knew well. In some cases, this was especially
difficult, as some extended families were split three ways, with members in JBA, JBB, and the
JBMI-IP. However, many people made a particular effort not to let their group affiliation affect
their social relationships. This was particularly apparent among the older women who grew up in
SJC. In two separate instances in casual conversation during the 2006 OFA site visit, older
women in different organizations mentioned sitting together during bingo games and going on
road trips together (in the first instance, one women was a member JBB and the other a member
of JBMI-IP; in the second instance, one woman was a member of the JBA and the other was a
member of JBMI-IP). These women had known each other their entire lives, and appeared to
make a conscious attempt to preserve their friendships despite their political affiliations.

Summary of Evidence Relevant to Community, 1993-Present

The dramatic fluctuations in the JBA membership lists (particularly the inclusion of a large
number of individuals not known to have been enrolled in or associated with the JBM) indicate
that the JBA petitioner’s current membership is essentially different from the JBM’s
membership. These problems make it very difficult to determine the composition and social
relationships among the members of the petitioner over time. No other evidence demonstrates
that a cohesive continuing social community remained in place throughout these membership
fluctuations.

Evidence submitted by the JBA petitoner indicates that it has provided a number of social and
cultural opportunities for its members, including the formation of a singing group and basket-
making classes. The JBA newsletter and website both contain information members cited as
useful in keeping them informed about activities within the group, These developments
notwithstanding, the social and cultural elements appear to be of very recent introduction. The
JBA petitioner has not presented information to demonstrate that these elements are of more than
a symbolic value to a significant portion of the membership. There is evidence that the small
portion of the membership who live in and close to SJC associate informally on a regular basis,
and there is also some evidence that members of the JBB and JBMI-IP continue to associate
informally with members of JBA with whom they have had lifeling relationships. The petitioner

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has not presented any evidence of informal association among non-related members who live
outside the town in cities such as Santa Ana or Riverside,

The JBA petitioner did not submit a residential analysis, which makes it difficult to determine
where the petitioner’s members live in relation to each other and how they interact socially.
Unlike SJC, where there is a degree of informal association among JBA, JBB, and JBMI-IP
members who live in town, there is little to no information regarding relationships among
members who live outside the town, other than the activities JBA organized.140 There is little
information in the record regarding whether theJBA members who live in Santa Ana, Riverside,
or in other areas associate with each other. The record contains no description or documentation
of any additional formal or informal interaction (for example, if members belong to the same
church, the same civic organizations, or live in the same neighborhood).

Conclusions of Evidence Relevant to Community 1834-Present

Evidence in the record indicates that the Indians of the historical SJC tribe were originally part of
a system of culturally similar, politically autonomous, Uto-Aztecan-speaking villages located in
a specific area claimed by the mission. The Franciscan missionaries at the mission recruited
Indians from this population over a period of 58 years, until the Mexican government secularized
the missions and emancipated the Indians. While some of the Indians stayed in the area after the
secularization of the mission in 1834, many of the Indians left SJC. The Mexican government
then attempted to organize a pueblo de indios, or town of emancipated Indians, but abandoned
these efforts in 1841, when it distributed the mission land to a number of non-Indian settlers and
a few Indians.

The evidence in the record demonstrates that the JBA petitioner did not evolve from the
historical SJC Indian tribe as a distinct community. Some of the petitioner’s ancestors were SJC
Indians, but the petitioner’s ancestors derive from the general population of SJC residents in the
mid-19th century, which included non-Indians, individual SJC Indians, and other Indian
residents in the town. While some members of the JBA petitioner do have SJC Indian ancestry,
there is no evidence that these Indian ancestors from SJC were part of an Indian entity that
evolved from the SJC Indian tribe in 1834; rather, they appear to be Indian individuals who
became absorbed into the general, ethnically-mixed, population. Several Indian families had
long-term relationships with Spanish and Mexican military personnel and with settler families
from San Diego. The membership of the JBA petitioner reflects the makeup of this general
population, as many members have no documented Indian ancestry, or have documented
California Indian ancestry from other non-SJC Indian populations. The current composition of
the JBA petitioner mirrors the composition of the mid -19th century general population of the
town. The record does not demonstrate that the petitioner’s mid-19th century ancestors formed a
distinct community that evolved from the SJC tribe. There is not sufficient evidence to show
that these residents formed a distinct community, and thus does not meet the requirements of the
regulations.

140
For example, in the JBMI-IP group, one of the members works for the U.S. Postal Service and chats
with other members of the group that he sees along his route (Jerry Nieblas, personal communication, 2006).

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The 1860 Federal census enumerated 32 percent of the town’s population as “Indian,” but the
evidence is unclear if any of these were the same Indian individuals who had been enumerated as
part of a separate group in the 1850’s. A few can be documented as members or descendants of
the historical SJC Indian tribe, but the majority of those Indians identified on the 1860 census are
not linked to the petitioner’s ancestors and lived in small groups or families separate from the
general population of the town, possibly on ranches. In contrast, the census enumerated the JBA
petitioner’s ancestors who descended from the historical SJC Indian tribe living interspersed
among the other residents of the town’s general population. The evidence in the record does not
indicate that the petitioner’s ancestors composed a distinct population within the town of SJC.

Some of the non-Indian and non-SJC Indians (such as the Parra and Maria Gorgonia Cañedo
descendants) ancestral to other JBA members moved to the town of SJC during the mission
period, or arrived there soon after the 1834 secularization of the mission or migrated to
California around the time of the 1849 Gold Rush. Some established social relationships with
the Indian descendants, such as serving as godparents and confirmation sponsors. Some later
married or entered into relationships with descendants of SJC Mission Indians and established
kin ties.

In 1920, many of the JBA petitioner’s ancestors in the town joined the Mission Indian Federation
(MIF). Many people who joined this organization were not of Indian descent, but had
longstanding relationships and kin ties with the documented Indian descendants living in the
town as part of its general, ethnically-mixed population. When these people filed applications in
1928, some people of Indian descent witnessed their applications and attested to their claims of
Indian descent. The 1933 Census Roll included these non-Indian descendants as “San Juan
Capistrano Indians.” However, not all of the petitioner’s ancestors can be linked to the 1928
Applications, and only 37 percent of the 2005 JBA members can be linked to an ancestor or are
themselves listed on the 1933 Census Roll.

In 1946, after World War II and the deaths of some older MIF leaders, SJC Indian descendant
Clarence Lobo drew on the same 1933 enrollees, as well as other claimed Indian descendants in
nearby Santa Ana, to agitate for the settlement of the 1928 Claims Act. The JBA petitioner has
not provided any information regarding interactions among the people who did and did not file
for enrollment on the 1933 Census Roll. A significant portion of the JBA petitioner’s current
membership derives from individuals who left SJC several generations ago. Some of these
families did not become active with any SJC Indian activities until the 1955 Claims Act, and
others did not participate until the final claims settlement in 1964, which was paid out in 1972
and 1973.

The record includes little information regarding social interaction among a group of people
claiming SJC Indian ancestry during the late 1960’s and early 1970’s. In 1975, several
descendants of the historical SJC Indian tribe and their spouses formed the non-profit Capistrano
Indian Council (CIC). The membership of the non-profit organization included people other
than claimed Juaneño descendants, but the evidence in the record indicates that the organization
was predominantly used to mobilize Federal, State, and local funding for the local descendants of
the historical SJCIndian tribe. The evidence also indicates that participation in the CIC was
limited to those living in or very close to SJC (or with those who still had close family living in

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Juaneño Band of Mission Indians (Petitioner #84A) Proposed Finding

the town). Further, many CIC members were from families with a long history of participation
in the MIF and the various claims-related activities Clarence Lobo orchestrated. However, the
information in the record does not indicate continuity between the claims-focused organization
Clarence Lobo oversaw and the CIC. They appear to be distinctly different entities with
different methods and different goals, even though both attracted some of the same descendants.

Evidence in the record does not indicate that the formation of the JBM was the establishment of
a formal organization from a previously-existing entity. It began in conjunction with the CIC,
but soon evolved into a separate organization with very little participation from CIC members.
Evidence in the record indicates that the organization included many people who had not
previously associated with each other, and who knew nothing about the CIC. Few residents of
SJC joined the JBM group in the early stages of its formation, and did not appear on a
membership list until 1995. Evidence in the record indicated that the events surrounding the SJC
Mission’s firing of SJC Indian Floyd Nieblas (who was not an enrolled member of the JBM) in
1989 appears to have convinced some CIC members to support JBM actions.

JBM social and cultural elements (such as the “Annual Reunion” and “Ghost Dance”) described
in the JBA petition appear to be of recent origin, and there is no evidence to show that these
events were of more than symbolic importance to the group as a whole, rather than for a few
involved members. A number of these JBM members later chose to join the JBB when the JBB
formally submitted its letter of intent in 1996. However, unlike the JBB, the JBA includes most
of the SJC town residents, particularly those former CIC members formerly active in the claims-
related activities Clarence Lobo orchestrated. While a number of JBA members descend from
families who left the town but maintained contact with close relatives still residing in SJC, the
JBA also contains members who appear to be descendants of families who left SJC several
generations ago and maintained little contact with the descendants who remained in the town
(outside of activities involving claims) prior to the establishment of the JBM in 1978. The JBA
also enrolled a number of people with no record of connection to the JBM group, though they
may have shared some distant ancestry from the pre-1900 population of SJC. However, the
dramatic fluctuations in the JBA group’s membership lists (particularly the inclusion of sizeable
numbers of people unconnected to the previous members of the either the JBM or the CIC), in
combination with the above evidence, indicate that the JBA petitioner is essentially a different
group, and, although a number of former JBM members chose to enroll with the JBA, the JBA is
not a direct successor to the JBM or CIC organizations. The JBA, JBB, and JBMI-IP all
continue to draw from this same “pool” of former JBM members, as well as incorporating new
members claiming SJC Mission Indian descent. These fluctuations make it very difficult to
determine the composition of the JBA petitioner, and to understand social relationships among
its members. No other evidence in the record demonstrates that a cohesive continuing social
community remained in place throughout these membership fluctuation.

Since the emergence of the petitioner’s organization in 1996, there is insufficient evidence that
the petitioner’s members comprised a distinct community.From 1996 to the present, the JBA
group has provided opportunities for members to associate (e.g., at basketry classes and during
the “Annual Reunion”), and evidence indicates that some informal association takes place within
the confines of the town of SJC, particularly at the group’s office. However,the majority of the
JBA petitioner’s current members descend from individuals who left the town of SJC several

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generations ago, and do not appear to have maintained significant social contact with
descendants who remained, or with other descendants who left, other than family members. The
record contains no information indicating informal association among the members of the group
who live in towns and cities with a significant number of members, such as Santa Ana.

The evidence in the record demonstrates that the JBA petitioner did not evolve as a distinct
community from the historical SJC Indian tribe that existed at SJC Mission in 1834. The
petitioner’s ancestors derive from a population of non-Indians, some individual SJC Indian
descendants, and other non-SJC Indians who lived in the town of SJC in the mid-19th century.
There is not sufficient evidence to show that these people formed a distinct community which
meets the requirements of the regulations at any time. The historical SJC Indian tribe would
meet this criterion until 1834, but the JBA petitioning group has not demonstrated that it meets
the requirements of this criterion since 1834. Therefore, the JBA petitioner does not satisfy
criterion 83.7(b) for any period of time from 1834 to the present.

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Juaneño Band of Mission Indians (Petitioner #84A) Proposed Finding

Criterion 83.7(c) requires that

the petitioner has maintained political influence or authority

over its members as an autonomous entity from historical
times until the present.

Introduction

Under the acknowledgment regulations, a petitioner must be an autonomous political entity, able
to exercise significant formal or informal influence over its members, who in turn influence the
policies and actions of the leadership. The regulations do not require that this political influence
impacts all aspects of the lives of the members of a petitioning group. They do not require that
the group influence people or governments outside of the group. Significant political
relationships are more than those maintained in a social club or other voluntary organizations, in
which leaders have authority over very limited aspects of an individual’s life.

The evidence must also show that there is a political connection between the membership and the
action being taken. Groups that lack a bilateral political relationship between members and
leaders do not meet criterion 83.7(c). Evidence that a small group of people carry out legal
agreements or other activities affecting the economic interests of the group without political
process or without the awareness or consent of those affected, does not demonstrate political
influence under the regulations.

The evidence in the record indicates that there was a tribe of Indians at SJC Mission between
1776 and 1834. An analysis of the evidence in the record does not demonstrate that the JBA
petitioner is a continuation of that tribe and has maintained political influence over its members
throughout its history as an autonomous entity from 1834 until the present.

Political Influence during the Spanish and Mexican Periods (1776-1848)

Coronnes, Nus, Eyaques, and Tepis

Father Geronimo Boscana (b.1776-d.1831), a Franciscan stationed at the SJC Mission from
1812 until 1826, described the traditional leadership structure of the Indian villages whose
population associated with the mission as consisting of an elite class of people he identified by
the titles coronne,141 nu, eyaque, and tepi. According to his description:

At all the new settlements the oldest man of the family became the chief, and they
called him Nu, and his second [they called] Eyacque, and as regards their wives,
the wife of Nu they called Coronne, and the wife of the Eyacque they called Tepi.

141
“Coronne” was originally the name of the female chief who was believed to have established the village
of Putuidem. The village was so named after a lump or swelling in her navel. High-status females named
“Coronne” were named in memory of the first ruler of Putuidem (Boscana 1934, 58).

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Juaneño Band of Mission Indians (Petitioner #84A) Proposed Finding

The name Coronne was in memory of Putuidem. And as regards Tepi, I do not
know what ground they may have. . .The names Coronne and Tepi signify those
little animals which fly about, called ladybugs. . . The red ladybugs they call
Coronne, and those yellow ones. . . they call Tepi, and these are the lineages of
most noble blood, and they are all of this great descent and race (Boscana 1934,
58).142

The mission registers recorded many individuals bearing these titles from the mission’s inception
until approximately the 1820’s. These individuals came from a number of different villages, and
those who entered the mission already were married to other individuals whose names indicate
that they were also from high-status families. Additional information from the mission registers
indicates that, even though the high death rates inside the mission may have altered marriage
patterns, at least some of the people with names indicating high status continued to marry other
people of similar rank during the mission period (spelling is approximate, as the priests at the
mission did not utilize any standardized spelling of native names).

OFA’s analysis of the mission registers identified some of these marriages, including that of
Valeriano (Nupaguez) Temequevevemovit (SJC Baptisms #510, 3/7/1770) who married two
women identified in mission registers as tepis - Maria Balbina Tapi (SJC Baptisms #739,
2/20/1787; SJC Marriages #206, 1/10/1787) and Maria Esperanza Tapic (Tepi) (SJC Baptisms
#1842, 12/18/1778; SJC Marriages #489, 8/8/1799). The name Nupaguez contains the title Nu,
which may have indicated his social status. Another man, Antero Tucuanga or Pucuanga (SJC
Baptisms #1245, 2/21/1793, also married two tepis. He entered the mission in a traditional
marriage “en su Gentilidad” to Isidora Tepi, and the Franciscans then solemnized the marriage at
SJC Mission (SJC Baptisms #1264, SJC Marriages #322, 2/21/1793). After her death in 1800,
he married Justa Tipi Zaalt in 1802 (SJC Baptisms# 692, 2/27/1786; SJC Marriages #536,
3/1/1802). The evidence in the record included no analysis of the mission registers indicating
marriage ties among local elites, which might demonstrate marriage ties across time (depending
on when the neophytes entered the mission) and space (depending on villages the neophytes
came come from).

Prior to the establishment of the mission, the independent villages appear to have united for
celebrations, marriages, and for war (there is no evidence that the villages continued to unite
after the mission period). There is no evidence in the record of a single leader or group of
leaders who arranged these interactions. There is also no evidence in the record of a single
leader at the mission, although the 1812 questionnaire stated that the Indians in 1814 recognized
a “capitan” (Boscana and Barona in Engelhardt 1922, 58-60).143 The questionnaire, however,
did not identify any capitanes by name or describe any actions that these individuals took. The
mission registers recorded the names of two capitanes in the early period: Juan Diego Raunet
(SJC Baptisms, 11/17/1782) was identified as “capítan de Pituide” when he married María

142
Boscana did not state whether individuals could acquire these titles through marriage, attain them
through ascription, achieve them through an individual’s own activities, or attain them solely through inheritance.
143
In the formal Spanish hierarchy of mission government, capitanes, alferezes, and sargentos were all
positions implying military duties and the maintenance of order (Moreno and Salas 1992, 79).

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Juaneño Band of Mission Indians (Petitioner #84A) Proposed Finding

Pasquala Tepi, the daughter of Juan Francisco Taclet, the “capítan of Sagavit” (SJC Marriages
#89, 11/17/1782). The mission registers did not record any subsequent capitanes after this early
period. although other evidence indicates that some aspects of traditional leadership continued.
There is also no evidence to indicate whether or not capitanes came from the same class of
traditional leaders, or any description of how or if the leadership of capitanes differed from that
of the traditional leaders within the mission.

Other missions in the California system depended heavily on Indian alcaldes, or representatives,
to oversee the Indians as they worked in the various mission enterprises. The Franciscans relied
on the alcaldes to maintain order, as well as to discipline and punish those Indians who engaged
in behavior the priests deemed immoral. Surviving records indicate that some alcaldes at SJC
may have been from the local elite, or have had kinship or affinial ties to the pre-mission status
system. Others had no known links to high status individuals, and the Franciscans may have
“elected” or appointed them for reasons other than their place in the traditional social system.144
This information, although tentative, does demonstrate, by a reasonable likelihood, continuity in
leadership between the aboriginal system and the mission’s Indian officers.

The available records from SJC Mission contain references to six named alcaldes (others are
alluded to in other records, but not named). The baptismal registers identified Guillermo Paat in
1784 as the first alcalde of the mission when he served as godfather to two Indians that same
year (SJC Baptisms #518, #519; 12/5/1784). According to mission regulations, elections for
alcaldes were supposed to be held each year, but the next alcalde mentioned in the available
record was Bruno Maria Torsainornimovit, identified in the record of a 1797 trial transcript (San
Diego v. Jujuvit 6/1797ca, Fifth Statement, 1-2). Rafael Puitude (SJC Baptisms #435,
10/4/1783) was identified as an alcalde when he served as a witness at a wedding in 1807 (SJC
Marriages #683, 12/31/1807), and Narciso Maria Zaalt (Culiti) and Mateo Sasabet were both
identified as alcaldes when they served as witnesses at a wedding in 1813 (SJC Marriages #877,
9/20/1813).145

The last person identified as an alcalde in the mission registers was named Florentino. In 1850,
he was identified as “the alcalde of the Indians” when serving as a witness at a wedding (SJC
Marriages #1471, 2/1850), even though the Mexican government secularized the mission in 1834
and emancipated the Indians in 1840. The 1852 California State census and 1860 Federal census
enumerated several Indian communities in San Diego County with named alcaldes, but none
were named Florentino, and the 1850 Federal census and the 1852 California State census
enumerated no Indian named Florentino in SJC. Nevertheless, the SJC burials register contains
the record of the 1852 burial of an Indian named Florentino (SJC Burials #4926, 3/27/1852), but

144
Franciscans sometimes manipulated the elections of alcaldes to appoint Indians they wanted in
authority, rather than representatives the Indians may have wanted (Hackel 1997, 359), but this does not mean that
these alcaldes were not political figures.
145
Other records name two other alcaldes (Julian and Gil), not in the sacramental registers. Manuel
Castañares reportedly appointed a man named Julian as alcalde in on July 11, 1842, but nothing more is known of
him or his actions (Englehardt, 1922, 142); one source identified Gil as the last Indian alcalde who served under the
civil mission administrator Santiago Argüello (Harrington 1836-1927, 2).

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Juaneño Band of Mission Indians (Petitioner #84A) Proposed Finding

the register entry did not specifically identify him as an alcalde.146 There is insufficient evidence
in the record to determine if Florentino acted as a leader of the SJC Indian tribe in 1834. The
JBA, JBB, and JBMI-IP did not analyze the records for all of the named alcaldes, and here is no
discussion in the record of the role of alcaldes after the mission system ended, which might be
important evidence of leadership or influence of a post-1834 SJC Indian tribe.

Regidores also formed a part of the Spanish system of local government. Regidores represented
the economic interests of the most important families in a given community and served long
terms, often for life. No descriptions of the activities of regidores at San Juan Capistrano are
available in the record, but Rafael Puitude, also identified as an alcalde in 1807, was identified
as a regidor in a record when he served as a witness at a wedding of two Indians in 1811 (SJC
Marriages #732, 11/5/1811). The SJC Mission registers identified two other individuals,
Elutherio Tuguila (no baptismal entry and Eusebeo Patta (also called Eusebio Nacuanich) (SJC
Baptisms #353, 3/2/1782), as regidores when serving as witnesses at weddings (SJC Marriages
#733, #888; 11/21/1811, 3/30/1814).

Neophyte Emancipation and the

Secularization of SJC Mission

Mexico gained its independence from Spain in 1821. In 1825, Governor José Figueroa advanced
a plan to emancipate a limited number of the Indians of the missions in California. When
emancipated, the Indians would no longer be legally considered wards of the state, and legally
would become full Mexican citizens in the eyes of the law. The plan to emancipate the Indians
and secularize the missions developed in a context of anticlerical (and specifically anti-Spanish-
born anti-clerical) sentiment, new colonization policies designed to populate Mexico’s sparsely
settled northern frontier against the rapidly advancing United States, and the desire to “liberate”
the Indians from the paternalism of the Franciscans, while also freeing the coveted mission lands
and property for private ownership. The Franciscans had, in theory, held these lands in trust for
the Indians.

On July 25, 1826, the first emancipation decree became official, and some neophytes in the
jurisdiction of San Diego (including SJC), Santa Barbara, and Monterey presidios became
eligible for emancipation. The territorial government passed laws that forbade priests to compel
the Indians to work on communal mission projects, or to order corporal punishment or
imprisonment for neophytes who refused to work on such projects. In theory, the plan was to
grant freedom gradually to those deemed prepared to support themselves; in reality, once the
government prohibited the Franciscans from disciplining the Indians, the fragile social order at

146
There is considerable evidence regarding the Florentino who died in 1852. The Franciscans baptized
Florentino in 1805 at about the age of 11 or 12, and he was originally from the Touve Rancheria. His baptismal
record noted that his native name was Gugannavit (SJC Baptisms #2441, 3/14/1805). He was married three times
and widowed twice. His second wife, Juana, was identified as “Juana Coronne,” in their marriage record. Her
baptismal record gave only the name “Juana” (SJC Marriages #976, 6/11/1819; SJC Baptisms #2139, 10/30/1802).
Juana’s mother was identified as “Maria Rafaela Coronta” in her daughter’s baptismal record; “Coronta” may be a
misspelling of “Corrone,” which would indicate that both mother and daughter held or inherited that particular title.
There is, however, no indication that Florentino served as an alcalde during the lifetime of his second wife, who
died prior to Florentino’s 1840 marriage to San Luis Rey neophyte Josefa Felipa, to whom he was married when he
died in 1852.

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Juaneño Band of Mission Indians (Petitioner #84A) Proposed Finding

the missions broke down quickly. A small “revolt” broke out among the SJC Indians on January
22, 1826, when Corporal Hilario Machado reported that the Indians had insulted the captain of
the guard, and threatened to put the captain in the stocks if he did not put the priest in the stocks
(Engelhardt 1922, 83).

There is no further information regarding either the fate of the rebellion or the fate of Corporal
Hilario, but the fortunes of the mission quickly began to wane as the Franciscans lost coercive
power over the Indians and their labor. The priests could not compel many of the neophytes to
work in the fields (and did not offer or were unable to pay them), and production of the mission
dropped sharply. However, the production did not stop completely, and some work was still
done for the mission. For example, 1,776 bushels of agricultural products were harvested in
1826, 3,885 bushels in 1827, and 1,850 bushels in 1831 (Engelhardt 1922, 184-185). While
most of these totals were much lower than what had been reported before emancipation, some
planting and harvesting was being done. The mission also maintained its sizable herds of
livestock. For example, the mission owned 10,800 cattle and 5,700 sheep in 1826 (as well as
goats, pigs, horses, and mules); in 1834, the mission owned 12,139 head of livestock, including
8,000 cattle and 4,000 sheep (Engelhardt 1922, 182).

The number of Indians recorded at SJC Mission also decreased over time. For example, in 1827
the mission register recorded 956 Indians. Over the course of the next year, 51 deaths were
recorded and 41 Indians were baptized (a net decrease of 10). The 1828 register recorded 947
Indians (which should read 946). The mission continued to lose population over the next few
years, recording 934 neophytes in 1829, 926 in 1830, increasing slightly to 939 in 1831, then
decreasing to 900 in 1832 (Engelhardt 1922, 175).

In 1833, Mexican officials chose SJC Mission as the site of an experiment. They attempted to
convert the mission into a pueblo de indios, or town of emancipated Indians, with the idea that if
the transition went well, the experiment could be repeated at other missions. The original plan
was to settle the Indians on a portion of the mission lands called San Mateo (the pre-contact
village of Panhe). However, at a meeting on September 21, 1833, the Indians told the officials
that they did not understand why they should move to San Mateo when they already lived on
irrigated lots elsewhere (the record does not specify where these lots were located) that they
maintained without help from the mission. The officials then cancelled the plan to distribute the
lands at San Mateo and ordered the mission lands to be assigned to the Indians on October 13,
1833. Governor José Figueroa also wrote a letter dated October 15, 1833 notifying the residents
that they were eligible to vote, but also stated that they were not citizens (Engelhardt 1922,
112,114).

The Mexican government established a number of pueblos de indios that became autonomous
towns, but the situation was different in California. The pueblo was to have been a communal
venture, with the Indians owning the property in common, and working for a salaried civil
administrator who would serve the same overseer role the Franciscans had served. However,
many of the Indians choose to leave rather than remain at the pueblo de indios. In 1834, the
Franciscans reported 861 Indians living at SJC Mission; five years later, in 1839, William
Hartnell reported only 76 Indians remaining at the mission proper, and the death records did not
account for the rapid decrease in Indian population at the mission.

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Juaneño Band of Mission Indians (Petitioner #84A) Proposed Finding

Legally, the Indians were still wards of the mission and could have been made to return. There is
one reference in the record of an attempt to compel the Indians to return. Victor Augustine
Janssen served as SJC’s civil administrator in 1840. Thomas Savage (an assistant to Hubert
Howe Bancroft) interviewed him in 1878.147 In The Life and Adventures in California of Don
Agustin Janssen 1834-1856, Janssen stated that he “named two Indian alcaldes to go to Los
Angeles to bring back the Indians, who had all left because there had been no means of
livelihood at the mission” (Ellison and Price, ed. 1956, 76). He later stated that 200 Indians
settled in the canyon at the mission, but does not state if all of those 200 had returned from Los
Angeles, or if they included the 76 Indians who had been recorded by Hartnell.

In 1839, an Indian named Jose Delfin (or Jose Fermin), filed a complaint on behalf of the
remaining neophytes, and charged Santiago Argüello, the administrator of the mission, with
abusing the labor of the Indians working at SJC. This particular administrator reportedly had a
family of 22 children, as well as many other relatives, whom the Indians resented having to work
to support. The Indians also complained about the transfer of mission lands and assets to well-
connected settlers. Jose Delfin, does not appear to have been an alcalde, but appears to have
been an informal leader of the neophytes. When Inspector General William Hartnell declined to
remove Argüello from office, the Indians still refused to work for the administrator (Hartnell
1839, Entry 169). SJC Mission Indians filed this 1839 protest, but no other reports of any Indian
protests against administrators at the mission and other references to additional leadership on the
part of José Delfin appear in the record.

Further attempts to administer SJC as a pueblo de indios met with little success, and the
territorial government abandoned the experiment in 1841. The government dissolved the pueblo
de indios and transferred the mission lands to a number of settlers from San Diego who had
previously petitioned for the dissolution of the pueblo de indios. A few Indians received
property, but most of the land went to the non-Indian settlers from San Diego, including several
former members of the escolta. The mission complex itself was eventually sold to John Forster,
the brother-in-law of California’s last Mexican governor (Pio Pico), and the family lived there
until 1865, when the Catholic Bishop of California successfully sued for the return of all 21
mission properties to the Diocese. SJC continued as a regular pueblo, or town, until the United
States took control of California from Mexico under the 1848 Treaty of Guadalupe Hidalgo.

Summary of Evidence of Political Influence, 1776-1848

The evidence in the record indicates that theIndians of the historical SJC Indian tribe that came
together ar SJC Mission were from a network of politically autonomous villages within a specific
area the SJC Franciscan missionaries claimed. In addition to a system of intermarried hereditary
elites (nus, coronnes, eyaques, and tepis), these villages also appear to have had capitanes, who
also possessed some authority over residents. Some evidence in the record indicates that
members of the traditional hereditary elites continued to marry each other, although the high
death rates at the mission appear to have disrupted this system. There is also some evidence that

147
Savage interviewed several figures from the days of Mexican rule in California, including John Forster,
a seminal figure in the history of SJC. These interviews are available at the Bancroft Library, University of
California, Berkeley.

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members of the traditional elite occasionally married members of the mission’s new system of
elites, including alcaldes and regidores, which may be evidence of the old political system
integrating itself with the new structures the mission introduced.

The Mexican government secularized the missions in 1824 and emancipated the Indians in 1834,
with blanket emancipation of all California Mission Indians occurring in 1840. After 1834,
many of the Indians appear to have left the missions as soon as they were able, although some
did stay together in the area. The government’s attempt to establish a pueblo de indios failed, as
more Indians left the former mission, and those who remained became increasingly dissatisfied
with the administrators. The record contains one example of a petition the SJC Indian José Delfin
(or José Fermin) filed in 1839 on behalf of the remaining group of SJC Indians specifically
protesting the administration of Santiago Arguello. Reported work slowdowns and expressions
of dissatisfaction imply that the SJC Mission Indians still had some capacity for common
political action or political authority. In 1840, the mission’s civil administrator sent two men he
described as alcaldes to return a number of SJC Indians from Los Angeles to the former mission,
presuming that these alcaldes continued to have some influence over a group ofSJC Indians even
after they had left. However, the available documentation does not name leaders or link the JBA
and JBB petitioners’ specific Indian ancestors to these post-1834 activities. Evidence does not
link their ancestors who were part of the escolta to any actions the Mexican guards took.

The government dissolved the pueblos de indios in 1841, and distributed the remaining land to at
least four neophytes (whose names survive in the record), some former escolta members, and a
number of settlers from San Diego. Some of the individuals in all three categories are ancestors
of the current JBA petitioner (as well as the JBB petitioner and JBMI-IP). The record is silent as
to any political influence or authority exercized by, or on behalf of, a remaining group of SJC
Indians still living near the former mission between 1841 and 1848, although a separate
population of Indians still resided in the area.

Evidence of Political Influence during the Early Statehood Period, 1848-1861

In February of 1848, after the Mexican War, the Treaty of Guadalupe Hidalgo ceded Alta
California, New Mexico, and Arizona to the United States. Under this treaty, the United States
also agreed to honor the land grants that the Mexican government had awarded, but many
claimants eventually lost their lands due to mortgages, taxes, debts, or failure to receive proper
title (Pitt 1970, 107). The United States government also negotiated 18 treaties between 1851
and 1852 with Indian groups in California, which would have extinguished Indian claims to most
of the state of California, leaving approximately seven million acres of reservation land to
California Indians. Congress, however, refused to ratify the treaties.

The JBA, JBB, and JBMI-IP maintain that their ancestors were a party to one of these treaties,
the Treaty of Temecula, but there is no evidence currently in the record which supports this
claim. No documentation specifically naming a “Juaneño” band as participating in the
negotiations leading to the treaty exists in the current record, and none of the specific villages
named in the treaty appear to refer to villages contributing to the historical Indian tribe. No
evidence identifies a “Juaneño band,” or a band living in the vicinity of SJC Mission, as being
subject to the treaty.

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Juaneño Band of Mission Indians (Petitioner #84A) Proposed Finding

In his report to the Commissioner of Indian Affairs, the U.S. Indian Agent O. M. Wozencraft, the
U.S. agent charged with negotiating the treaties in the geographical area encompassing SJC,
described the procedure he used to organize the negotiation of the Treaty of Temecula.
Wozencraft noted that:

Temecula was named by me as the place of meeting for all the tribes of the
Cahuijas [sic] nation; couriers were dispatched to the various tribes with
directions to meet me at the above named place as soon as they could assemble[.]
(Wozencraft 1/9/1852)

In the same report Wozencraft enumerated the Indians “of the South” with whom he had
negotiated treaties with. They included the “Kahweas, San Luis Rey Indians, Co-con-cah-was,
Dieguinos, and the Indians of the Colorado…” (Wozencraft 1/9/1852). Specifically, the treaty
identified fifteen named representatives of the San Luis Rey Indians (spelled “San Louis Rey” in
the treaty), 12 named representatives of the combined Kah-we-as Indians, and one representative
of Cocom-cah-ras, or Serranos. None of these individuals or these groups appear to be an
alternate name or identification for a group associated with the SJC historical Indian tribe.
Wozencraft did not identify any “Juaneño” leader or leaders participating in the signing of the
Treaty of Temecula. Further there is no evidence in the record of any group of “Juaneños”
protesting their omission from the treaty-making process.

In 1936, the “judge” and local representative of the SJC Mission Indian Federation (MIF)
Marcos H. Forster (1866-1936), wrote a petition on behalf of the “Capistrano Band” in which he
stated:

Our Chief’s name who signed the 18 Treaties was Cecil go-no-nish [sic]. Rancho
Mission Vieja La Paz is six miles east of SJC; Orange County, California, Las
Flores Indian Village was located in San Diego County, California, twenty miles
south of SJC. (Forster et al. 1936, 1)

The record included a 2001 study entitled Descendants of Native Communities in the Vicinity of
Marine Corps Base Camp Pendleton: An Ethnohistoric Study of Luiseño and Juaneño Cultural
Affiliation. This study identified the treaty signatory Cist “Go-no-knish” as “Sixto Guanonix,” a
resident of Las Flores baptized at San Luis Rey Mission. No information in the study
documented a connection between “Sixto Guanonix” or the historical Indian tribe at SJC Mission
(Johnson et al. 12/2001, 54).

OFA examined the 1850 Federal census, the 1852 California State census, and the 1860 Federal
Census in order to evaluate the claim that Cecil\Cisto\Sixto Go-no-nish was the “Chief” of a
group at SJC in 1852, when the treaty was signed. The 1850 census specifically enumerated the
“San Luis Rey Indian Village,” but did not include Las Flores. The 1852 California State census
of San Diego County identified an Indian community at Las Flores, and also named a Captain
(“Lieslor”) and an Alcalde (“Atanacio”). It did not identify anyone by the name variations given
for the signatory of the Treaty of Temecula. The 1860 Federal census made no reference to
Cecil\Cisto\Sixto Go-no-nish. There is no documentary evidence that Cecil\Cisto\Sixto Go-no-

135
Juaneño Band of Mission Indians (Petitioner #84A) Proposed Finding

nish was a “chief” or leader among the people of Las Flores, and no evidence that either he or
any of the other leaders at Las Flores had any authority over a tribe at SJC. It is possible that
some former neophytes from SJC may have gone to live in other Indian groups and, thus,
became subject to the particular leaders of those groups, but the record contains no evidence that
Cecil\Cisto\Sixto Go-no-nish was a Las Flores leader, or that the leader of Las Flores (20 miles
south) had political authority over the JBA petitioner’s ancestors who remained in SJC.

In his 2004 master’s thesis, Stephen O’Neil (a researcher associated most closely with the JBMI-
IP asserted that Indian leaders of Las Flores, the former rancho of San Luis Rey Mission, also
attended and participated in the 1852 treaty negotiations leading to the signing of the Treaty of
Temecula (O’Neil 2004, 94). Their participation is not in question. However, the O’Neil thesis
did not provide any documentary evidence to substantiate the claim that an Indian leader from
Las Flores signing of the treaty provided a connection to link the treaty to Indians from SJC
Mission. As O’Neil noted, the Franciscans at San Luis Rey Mission created a new Indian
population at Las Flores, and the population of Las Flores from 1834 to 1852 was not the same
population that lived in the village when the Franciscans established SJC Mission (1776) and San
Luis Rey Mission (1798), or part of a population that evolved from the villages. The record
contains no evidence that documents a connection between SJC and Las Flores, or demonstrates
that U.S. Indian Agent Wozencraft considered the Luiseño leader from Las Flores or the leaders
from the other Luiseño communities he negotiated with to have also represented the Indians of
SJC mission or nearby villages.

In a similar vein, the JBMI-IP interested party argued that because the Franciscan missionaries
stationed at SJC claimed the use of grazing lands near Las Flores in the 1790’s and 1800’s, the
Treaty of Temecula also applied to the Indians from SJC Mission (JBMI-IP Narrative
11/19/2005, 25-6). The record contains no evidence that Wozencraft took into consideration a
land dispute between the two missions from some 50 years earlier in determining with whom to
negotiate the treaty. 148

The JBB petitioner claimed that the “Garra Tax War” in 1851 was one of the causes for the
negotiation of treaties with different California Indian tribes in 1851 and 1852. JBB also claimed
that the Cupeño headman Antonio Garra enlisted Juaneños to participate in the revolt he led, and
cited George H. Phillips’ 1975 study Chiefs and Challengers: Indian Resistance and
Cooperation in Southern California as the source for this claim (JBB 12/ 1/2005, 13). A review
of Phillips’s study on the pages cited does not sustain this assertion. Phillips mentioned a
number of groups in connection with the uprising including the Cahuilla, Quechan, Cocopa, and
the Tularenos from the southern San Joaquin Valley, as well as the Indians of San Luis Rey,
Temecula, and Santa Isabel (Phillips 1975, 71-94). There is no evidence presented in the book
that Garra recruited or attempted to recruit “Juaneños.”

The JBB petitioner also claimed: “The legal precedent, data and materials present evidence that
demonstrates and reasonably establishes that the Juaneño Band of Mission Indians once held a
relationship with the United States government,that relationship has never been

148
The priests of SJC also quarreled with the priests at San Luis Rey over territory in the 1820’s and 1830’s
(Engelhardt 1922, 89), but there is no evidence that Wozencraft took this latter dispute into consideration when
determining with whom he would negotiate the 1852 treaty.

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Juaneño Band of Mission Indians (Petitioner #84A) Proposed Finding

abandoned . . . ” (JBB 12/1/2005, 1). This claim is based, in part, on the 1852 Treaty of
Temecula. Regarding the 1852 unratified Treaty of Temecula, the JBB petitioner asserts:
“Juaneño chiefs, like all other headmen, whether present or not, were held liable to the strictures
of that document and on the other hand would share in the lands, services, and goods promised
therein” (JBB 12/1/2005, 13). In addition, the narrative asserted that “. . . the Treaty of
Temecula was intended, ultimately, to include the Juaneño Band of Mission Indians and
constitutes, as Castillo argues in this submission, the first point of unambiguous federal
acknowledgement of the Juaneño Band” (JBB 12/1/2005, 30). There is, however, no evidence to
demonstrate that the Treaty of Temecula intended to include any group of “Juaneños.” The
Treaty of Temecula may have been negotiated with Indian tribes who lived in the same
geographic areas overlapping lands also used by SJC mission, but this fact does not mean that
these were the same as the “Juaneños.” The JBB petitioner did not identify any Juaneño
“headmen” or “chiefs” who were supposed to have served during this time, and the record
contains no additional information about “Florentino,” the last man identified as the SJC Indian
alcalde in 1850. Florentino died in 1852.

A separate Indian population recorded in the vicinity of SJC on the 1852 California State census
(1852 State Census, 113-116) does not appear to contain the JBA petitioner’s Indian ancestors,
who are enumerated elsewhere in dispersed households. The record contains a reference to a
number of Indians from SJC traveling to Los Angeles to visit Judge Benjamin Hayes, of the
Southern District Court, to complain about Sonorans infringing on their land and water resources
in 1856 (JBM 2/24/1988, 59), but the petitioner did not submit a copy of the reference it cited
(Wolcott 1976), and OFA could not evaluate the claim in the context of the petitioner’s
ancestors. This Indian population at SJC mission also does not appear to have attracted the
attention of Federal Indian agents. No documents in the record or any documents OFA located
identified any Federal reports concerning the Indian population in SJC, while a number of
documents concerning the Indians at nearby San Luis Rey and Pala are available. For example, a
November 21, 1857, report that Indian Agent J. Q. A. Stanley filed described how the Indians
had recently repaired the mission church at nearby Pala. They had done so at the urging of a
Franciscan priest named Sanchez and with food that their chief Manuelito furnished at his own
personal expense (NARA Microfilm 234, Reel 42, Frame 714). The record contains no
examples of this type of activity (mobilizing a significant number of members and resources) by
an SJC Indian entity which included the JBA petitioner’s ancestors.

Summary of Evidence Relevant to Political Authority, 1848-1861

The record contains a number of arguments which attempt to make the case for “Juaneño”
participation in the 1852 Treaty of Temecula. None of these arguments is substantiated by the
documentation in the available record, which contains no identification of a politically
autonomous “Juaneño” band taking part in any of the treaty negotiations. At the same time, the
record contains no discussion or examples of formal or informal political authority or influence
amongst the specific named ancestors of the current petitioning group living in SJC during this
period. The record includes no examples of elections, appointments, or formal or informal
leadership among the petitioner’s ancestors during this period.

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Juaneño Band of Mission Indians (Petitioner #84A) Proposed Finding

Evidence Relevant to Political Influence, 1862-1933

In 1862 and 1863, many residents in the town of SJC died in a smallpox epidemic. In the
aftermath of the smallpox epidemic and a prolonged drought in the area, a number of Americans
took advantage of the Homestead Act and settled on the land in and around SJC after the Civil
War (1861-1865). New settlers (particularly English-speaking Protestants) moved to SJC, but
the Spanish language, Mexican-influenced Catholicism, and other customs from the Mexican
period persisted, especially among the population descended from ancestors resident in
California before 1849. Information in the record from the notes of John Harrington described
the activities of Father José Mut (abt. 1837- aft. 1886), the Spanish Roman Catholic priest who
served at SJC from 1866 until 1886, and who was described as an advocate for the poor people
in the town, including Indian and Mexicans. According to one account, Marcos Forster, the son
of wealthy landholder John Forster, attempted to submit a petition to make a ranch out of land
behind the mission. Father Mut rallied a number of the townspeople in objecting to this proposal
and successfully opposed the petition (Harrington Notes 1836-1927, 5; 33). Mut also traveled to
San Francisco and secured documents that allowed the poor people in town to obtain valid title to
their land (Harrington Notes 1836-1927, 33).

In 1873, U.S. agent John Ames investigated the cases of the various groups of Mission Indians.
In his report, Report of Special Agent John G. Ames On the Condition of the Mission Indians
(Ames 10/28/1873), Agent Ames and his aide Luther Sleigh identified many Indian tribes and
named their leaders, including the Cahuilla under two leaders (Cobezon and Manual Largo), the
San Luis Rey (under the leadership of Olegario), the “Diegenes” of San Pasqual (under Pante
Leon), and the Indians of Santa Ysabel (under Augustine). Ames also visited SJC, but did not
identify any Indian leaders by name and made no reference to the existence of any such leaders.
Ames did identify Fr. Mut, a man he described as “. . . much interested in the Indians of that
locality” (Ames 10/28/1873, 4). Ames did not give a tribal or linguistic affiliation for the Indians
at SJC as he had for the other groups, and the wording of the text suggests that he may not have
actually met any of the Indians, but derived his information from his meeting with Fr. Mut. The
1873 report corroborated some of the information available in Harrington as it relates to his
efforts on behalf of the local residents, as Ames reported that Mut showed him documents he had
obtained from the archives in San Francisco which demonstrated that the pueblo of SJC had been
divided amongst the Mexican and Indian inhabitants in 1841 (Ames 10/28/1873, 4). Ames’s
report indicated that were approximately forty Indians living in the area at the time. This report
did not provide any description of how many 1841 Mexican settlers still lived in the area and did
not provide any names from Father Mut’s documentation.

In 1883, Special Agents Helen (Hunt) Jackson and Abbot Kinney filed a report on the Mission
Indians with the Commissioner of Indian Affairs. The report stated that the Pachanga Indians
had discussed securing certain lands under the Homestead Act with the assistance of “Richard
Eagen [sic], of San Juan Capistrano, well known as a good friend of the Indians.” (Jackson 1883,
506) Richard Egan (1853-1923) held many influential positions during the years he lived in SJC,
including county surveyor, school board trustee, and unelected judge (Hallan-Gibson 2001, 65-
69). The record does not contain any evidence of actions Egan took on behalf of local SJC

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Juaneño Band of Mission Indians (Petitioner #84A) Proposed Finding

Mission Indians or an entity, or any information indicating that a local SJC Indian entity sought
aid from him.

Several works about SJC identified a woman named Apolonia Gutierrez (b.1829-d.1917) as the
“captain” of the pueblo during the years when the mission had no resident priest (1886-1909).
This meant that she was in charge of the religious education and catechism of the town’s children
(Gibson 2001, 85). “Doña Polonia,” as she was often called, was from Sonora, Mexico, and also
served as a midwife. Informal leadership of this type has been used in other findings, in
combination with other evidence, to demonstrate political authority (see Jena Choctaw PF 1994,
7). The record contains no evidence that “Doña Polonia” was a leader of the JBA petitioner’s
ancestors in an Indian entity in SJC, as distinct from the Catholic community composed of
individuals of diverse backgrounds, including many of the petitioner’s ancestors.

The SJC Mission Indian José de Gracia Cruz (“Acu”) recruited Indian and non-Indian
sheepshearers from the area during the late 19th century. He served as the mission bell-ringer
for many years (Saunders and O’Sullivan 1998, 50-51). He was also a musician at the mission.
JBA and JBMI-IP submitted several documents that claimed that “Acu” served as a leader, but
the nature of any group he is supposed to have led is not specified. Additionally, outside of
ringing the bells for the mission and recruiting men from many different families and
backgrounds to shear sheep, there is no evidence of “Acu” exercising any formal or informal
authority, such as intervening with authority figures on behalf of the JBA petitioner’s ancestors,
or influencing decision-making within a group. Acu recruited shearers from several places,
including San Luis Rey, Pala, Pauma, Rincon, La Jolla, Mesa Grande San Pasqual, and Pechanga
(Harrington Notes 1927ca, Reel 121, 536), and not just men from SJC. He hired Indian and non-
Indian shearers (Saunders and O’Sullivan 1998, 55). The JBA petitioner has not demonstrated
that his ringing of the mission bells was indicative of leadership among the town’s population.
No other evidence in the record demonstrates that Acu exercised political authority within a SJC
Mission Indian entity during this period.

The Mission Indian Federation

The record contains evidence regarding the Mission Indian Federation’s (MIF) SJC chapter as
evidence of political influence among the JBA petitioner’s ancestors. Precedent in several
acknowledgment cases has determined that claims activity in and of itself is insufficient to
demonstrate political influence and authority between the leaders of a claims organization and
the membership (see Miami FD 1992, 18, 20; Muwekma FD 2002, 138). The character and
evidentiary weight to be afforded claims organizations and their activities depend on specific
evidence of political leadership, activities, and decision-making on both claims and non-claims
issues, in addition to the existence of such organizations (see Chinook RFD 2002, 41-42).

The Mission Indian Federation (MIF) formed in 1920, and was one of a number of pan-tribal
Indian organizations which emerged during the early 20th century. It comprised a number of
chapters or councils, which then elected a council to serve over the entire organization. Almost
all of the members were from Indian reservation communities. Members protested against what
they felt were unfair actions of the Bureau of Indian Affairs (referred to in the organization’s
documents as the Indian Bureau), as well as against the Bureau-sanctioned reservation police’s

139
Juaneño Band of Mission Indians (Petitioner #84A) Proposed Finding

harsh treatment of members. Two of the other main objectives of the MIF included gaining
financial compensation for land losses related to the unratified treaties of 1851 and 1852 (Thorne
1995 ca, 1) and the abolition of the BIA. The group appears to have waxed and waned in
strength (usually in relation to claims litigation in the Federal courts) until it finally disbanded in
the early 1970’s.

The SJC members of the MIF formed the only non-reservation chapter in the MIF organization.
The record did not include any unambiguous, contemporary lists of members from the SJC
chapter of the MIF, but included a list entitled “San Juan Capistrano Indians” consisting of
approximately 200 numbered entries (several are illegible, and the document is missing names
#188-#209). The list is undated, but the Department estimates its creation circa 1922. The
author of the list and the circumstances of its compilation are unknown (SJC Mission Indians
1922 ca, 1-5).149 Another undated list appears to be from the 1920’s or 1930’s (its estimated date
is 1922) and it lists the names of 174 men, women, and children as “San Juan Capistrano Indian
Villagers.” These two lists named 23 (possibly 24) people in common. An additional set of lists
recording the names of those who paid dues to the organization over a period of years (1922,
1924, and part of 1925) includes the names of a number of people not on the “Villagers” list. All
of these documents include the names of many of the JBA, JBB and JBMI-IP’s ancestors who
later filed applications for the 1928 Claims Act, as well as the names of many people who do not
have descendants in the petitioning groups or the interested party.

The reservation MIF chapters and the MIF SJC chapter exhibited a difference in the type of
participation. For example, in the minutes of a 1928 statewide MIF meeting, several members
sought to improve the conditions on their reservations. One captain sought the MIF’s aid in
keeping out trespassers who were illegally taking wood from the reservation (MIF Minutes
4/2/1928-4/7/1928, 1). Another representative expressed concern that jobs that had previously
gone to Indians on his reservation were now being given to “cheap mexican [sic] laborers” (MIF
Minutes 4/2/1928-4/7/1928, 2). Another letter MIF’s president Adam Castillo co-authored to the
Welfare Commissioners of San Diego County requested the removal of BIA superintendent C.L.
Ellis. The letter listed specific examples of the welfare department’s failure to provide services
to Indians, such as the failure of the local public school to provide hot lunches to Indian students,
even though the government paid the schools to provide such a meal (Castillo and Albanes
2/5/1933, 1-2). Another letter charged Mission Indian Agency Agent Ellis with a number of
infractions, including ignoring the medical needs of a family with tuberculosis, in part because
the family was actively involved with the MIF (Summary of Charges n.d. 1934 ca, 2).150

149
This list of approximately 200 people appears to have been compiled after the 1928 claims applications
were filed, as many of the names on the list did not appear in association with “San Juan Capistrano” Indians until
after the claims.
150
BIA officials considered the MIF to be an actual threat, particularly on reservations where there was
considerable tension between unpopular government officials and the Native people they appointed to serve as
reservation policemen (Thorne 1999, 195). Ten members, including the non-Indian president Jonathan Tibet, were
indicted in 1927 in connection with a riot at the Campo reservation fiesta in San Diego County in which two people
were killed and several others hurt (Thorne 1999, 202). Local law enforcement officials charged no SJC members
in connection with the incident. All charges against the MIF members were dismissed in 1936.

140
Juaneño Band of Mission Indians (Petitioner #84A) Proposed Finding

There is little to no evidence in the record of any representatives from SJC inquiring about ways
to make life better for their own members. The only documentation in the record demonstrating
any advocacy on the part of Marcos H. Forster, the SJC chapter’s “judge,” (and the secretary of
the statewide MIF organization) is a 1933 response to a letter he wrote. The original letter is not
included in the record, but the response it generated concerned the possibility of hiring Indians
under California State programs as part of the National Recovery Act (Dady 10/23/1933, 1).
However, the letter does not specifically address the hiring of Indians from SJC. Rather, it refers
to the hiring of Indians in general. The record contains no documentation demonstrating
Forster’s advocacy specifically on behalf of the MIF SJC “chapter,” that he took action in
response to their concerns, or that his actions influenced the group’s members.

The record also lacks evidence regarding whether the claims issue was an actual, relevant issue
for living MIF members of the group, rather than something the member’s ancestors had lost
long ago that made little difference to the lives of their descendants in 1920. For example, the
record contains no information describing how the Senate’s failure to ratify the 1852 treaties
specifically affected the JBA petitioner’s ancestors. The record contains no information as to
whether the petitioner’s members or their ancestors lost control of land, property, or water rights
they actually used and depended on as a result of the non-ratification of the treaties. The record
includes no information regarding whether any ongoing political actions, such as petitions to
agents, had occurred in the 58 years between the time Congress failed to ratify the treaties and
the formation of the MIF. The lack of such documentation in the record, as well as any specific
mention of a “Juaneño” band of Indians on any of the 18 treaties (and specifically on the Treaty
of Temecula) suggests that the non-ratification of the 1852 treaties had been of little concern to
the petitioner’s ancestors, but that it became a matter of concern after the formation of the MIF.

The record contains several documents from a ledger that Marcos H. Forster, the MIF SJC
“judge,” kept. The documentation in the ledger contains some information regarding the
organization of the local MIF chapter, as well as naming participants and officers. One entry in
the ledger dated February 4, 1923, named an “executive board” consisting of Captain Felipa
Oliveras, Assistant Secretary Hope Lobo, and Treasurer Mary Lobo. The “Board of Directors”
included Al Robles, John Lobo, Al Lobo, and Augustine Manriquez, and the “Chief of Police”
was Ralph Charles, with “No. 1” Richard Yorba and “No. 2” José Doram (Felipa Oliveras and
Richard Yorba have no descendants in any of the current petitioning groups or the interested
party; John and Hope (Robles) Lobo, and Mary Lobo have descendants only in the JBA
petitioner; Alfonso “Al” Lobo and José Doram have descendants in the JBA petitioner and
JBMI-IP; Augustine Manriquez has descendants in the JBA, JBB and JBMI-IP; Al Robles could
not be identified).151 Notes Marcos Forster kept dated March 3, 1924 (during his time as “judge”
of the MIF SJC chapter) state that MIF SJC chapter members elected him to that position
(Forster 1922-1926, 31). The record contains no evidence of any elections, although information
regarding elections within the organization appears to have existed at some point. The record
contains no evidence that officers responded to member’s concerns, or that members complied
with officer’s requests. The record contains little documentation explaining how individuals
became officers in the organization.

151
JBA has 100 members descended from these officers, while the JBB has 12, and the JBMI-IP has 30.

141
Juaneño Band of Mission Indians (Petitioner #84A) Proposed Finding

Another document included in the Forster ledger dated February 4, 1923, named José Doram as a
“No. 2” policeman, along with Ralph Charles as “Chief of Police” and “No. 1” policeman
Richard Yorba (Forster 1922-1926, 31). According to a 1924 MIF document slated for general
release: “The department of the Police of the Mission Indian Federation is a department within
the said Mission Indian Federation and its function is to assist all Federal and civil Officers. . .
All officers, [sic] are elected by their tribe, to perform their duties under their head-men or
Chiefs” (Castillo 10/12/1924, 1). If the MIF SJC chapter held elections, as stated in the MIF
document, records of that election may still exist, although they are not included in the present
record. The available documentation includes no indication whether these officers served more
than a symbolic role within the local MIF chapter, whether they aided any members of the
organization, or if they assisted any local, state or Federal officials in any matters of law
enforcement. 152

Another document in the ledger contains 20 lists recording which local members of the MIF SJC
chapter paid dues to the organization (the local organization apparently collected the money and
forwarded most of it to Jonathan Tibbit, a non-Indian from Riverside who served as the legal
advisor to the MIF, while the remainder was spent on various stationary supplies and stamps for
the chapter). These lists dated in 1922, 1924, and 1926 recorded the names of the people who
paid these dues; five lists from 1925 contain only the amounts collected that month (Forster
1922-1926, 3-33). The precise number of people who contributed is difficult to determine
because people sometimes contributed as families and sometimes as individuals, but Forster
recorded 142 nuclear families and individuals as having paid dues at some point.

The ledger contained a document dated December 15, 1924, from the MIF state headquarters,
identifying Felipa Oliveras as an “Acting Captain” in the MIF. It indicated that the collection for
the MIF SJC chapter had been estimated at $20 a month, and directed her to send the money to
the MIF leadership in Riverside on or before the first day of each month. It also indicated that a
motion had been passed to authorize a special collection to fund a test suit to settle Indian land
claims (Castillo 12/15/1924, 1). The documents do not indicate whether the money was
collected at meetings, door-to-door, or in some other fashion. There may have been regular
meetings held at people’s homes, as one note on the group’s collection sheet credited “Mr. and
Mrs. Al Lobo” with “house use” in the dues column (Forster 1922-1926, 10). However, the
record does not contain any chapter meeting minutes during this period, and it is not clear how
(or if) information was disseminated. Many of the people named on the lists filed applications
for the 1928 Claims Act, but there is little to no available evidence in the record that the chapter
met on a regular basis, and that the organization influenced people who filed applications in 1928
to do so. However, because many of the families were intermarried, attended the same church,
and lived in the same small town, they most likely had opportunities to discuss these matters
informally. Oral histories contain little supporting information on this topic.

152
There is some evidence included in the record indicating that some of these police officers did try to
assert authority on particular reservations. A letter dated April 16, 1925, from George Vaux (a local BIA agent) to
Hubert Work, the Secretary of the Interior, reads: “the position of the so-called “Federation” [sic] is also involved in
this condition as that organization appoints its own policemen and claims to have authority over the other Indians on
each reservation, specifically in defiance of the authority of the agency officials” (Vaux 4/16/1925, 1). However,
the members of the MIF SJC chapter had no reservation and no agency officials to whom to answer to.

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Juaneño Band of Mission Indians (Petitioner #84A) Proposed Finding

José Doram, the son of a SJC Mission Indian María Materna (Ayoubenet) Chavez, was identified
as an MIF “Captain” on Feb. 9, 1924 (Forster 1922-1926, 8), and served until his death in 1940.
However, there is little to no evidence in the record addressing Doram’s actual role and actions
as a captain. In 1924, he submitted some letters of resignation from members of the local MIF
chapter to the umbrella MIF organization (Robles and Lobo 3/3/1924; Captain 3/6/1924). Two
additional letters, one written in 1924 and the other in 1940, appear to be responses to questions
Doram addressed to the MIF. The 1924 letter related to whether a non-mission Indian spouse
could hold an office in the organization (Castillo and Watta 8/10/1924, 1), and the 1940 letter
acknowledged the receipt of the SJC chapter’s donation to the organization and provided an
update on the status of a Federal bill the MIF supported (Albanes 3/19/1940, 1). No other
specific evidence of Doram’s activities as an MIF captain is available in the record.

The 1933 Census Roll

The record contains information regarding the preparation of the 1933 Census Roll. While in the
process of verifying the documentation, OFA staff located additional information in the National
Archives. Assistant Secretary E. Meritt gave Agent Fred Baker, an Examiner of Inheritance
experienced in previous Indian enrollments, the task of organizing and implementing the
preparation of the 1933 Census Roll pursuant to the 1928 Claims Act (Meritt 8/21/1928).

Baker and the other agents assigned to enroll Indians published notices of visits in local
newspapers all across the state, announcing the locations where they would receive applications.
In December 1930, Agent James Rahily reported he had received 143 applications in Orange
County during a visit to SJC that began on December 11 and lasted about a week
(Correspondence Regarding California Claims Enrollment 1928-1933, Rahily 12/31/1930).
These 143 applications actually reflected 384 applicants, because members of families often
used a single application. In the previous report for the period September 6, 1930, to October 22,
1930, Rahily noted that he received one application from Orange County during a visit to San
Diego County (Correspondence Regarding California Claims Enrollment 1928-1933, Rahily
11/1/1930).

The instructions given to Baker demonstrate that the enrollment process relied primarily on self-
identification that applicants made (rather than documentary evidence from birth or death
records), and that “old and reliable Indians well-versed in tribal genealogy” (Correspondence
Regarding California Claims Enrollment 1928-1933, Meritt 8/21/1928) could also provide
statements regarding descent of applicants. 153 A review of the claims applications that
individuals submitted claiming descent from the historical SJC Indian tribe shows that non-
Indian Marcos H. Forster, a leading figure in the local SJC MIF chapter, acted in the role of the
“old and reliable Indian versed in tribal genealogy” who most frequently affirmed Indian descent
for applicants claiming descent from the historical SJC Indian tribe. OFA identified a total of
182 claims applications individuals claiming SJC Mission Indian descent submitted; Forster
himself witnessed 66 (approximately 36 percent) of these applications supporting claims, while a

153
Agent Fred Baker asked applicants to provide documentation, such as baptismal certificates, when
rejected claimants appealed their denials.

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Juaneño Band of Mission Indians (Petitioner #84A) Proposed Finding

number of other individuals signed the remainder including José Doram, Augustine and Teofilo
Manriquez, Catarina Rios, and Felipa Oliveras.154

Marcos H. Forster was the descendant of a powerful non-Indian SJC family that the Englishman
John Forster founded in the 1830’s. Marcos Forster’s maternal great-uncle, Pio Pico, was the
last Mexican governor of California, and his grandfather, John Forster, was one of the largest
landowners in early American California. John Forster’s holdings included the extensive
Rancho Santa Margarita (modern Camp Pendleton), and he had also once owned the actual SJC
Mission in the years after secularization. Members of the Forster family still owned extensive
land in the SJC area in the early 20th century. Marcos H. Forster claimed Indian descent through
his mother Guadalupe Avila, although OFA was unable to locate any documentary evidence of
Indian descent for the Avila family.155 A statement included in the 1994 JBM petition
submission described Forster in the following terms:

Mr. Forster, though not a Juaneño, in his lifetime worked extensively with the
Juaneño community. . . Forster assisted the Juaneño in their affiliation with the
American Indian Federation which began its work in the 1920’s. He is
recognized by the Juaneño Band of Mission Indians, Acjachemen Nation as one
of their principal ethnographers and historians. (JBM 1994 ca, 179)

How or why Forster became so involved with Indian issues is unclear, although his wife appears
to have been of California Indian descent. One document in the record claimed that he had
attended a private school in Santa Clara and then graduated from St. Vincent College in Los
Angeles (Anonymous 1950 ca, 1), and his education may have impressed those who had only a
grammar-school education. The MIF SJC chapter elected him “Judge,” and he also served as the
secretary of the statewide organization for several years.

The records of the 1928 enrollment for the 1933 Census Roll demonstrate the participation of the
members of the MIF such as Marcos Forster in the compilation of the claims applications
documents. Other members identified in MIF documents as officials (people such as José
Doram, Ralph Charles, and Felipa Oliveras) also served as witnesses on the claims applications
for other MIF members. The available record does not include additional information about the
role of these individuals in the completion of the 1928 Applications, or about the application
process itself to provide evidence of political influence between the various individuals
purported to be leaders in the claims effort and the people who filed claims, such as if
representatives of the group alerted MIF members about the dates when they were to submit
their applications, or notified them when the BIA representatives would be in their area.

Many of the residents of the town of SJC gave the Indian affiliation of their 1852 ancestors as
“Mission San Juan Capistrano” on the 1928 Applications. This claim was true for some
154
JBB submitted a summary of 166 successful applications of individuals who claimed descent from
Indians from SJC Mission for the claims roll. Of this total, 158 contained a record of witnesses. Forster was a
witness for 59 of the claims applications, or 37.3 percent (JBB Appendix B 1928 7/2004).
155
The Avila family was a non-Indian family from Los Angeles, and Guadalupe Avila was born there in
March 1839 (Our Lady of the Angels Los Angeles Plaza Church Baptisms #911, 3/4/1839). OFA research has not
located any Indian ancestry for Guadalupe Avila.

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Juaneño Band of Mission Indians (Petitioner #84A) Proposed Finding

claimants, who could trace their descent from the historical Indian tribe. However, OFA’s
analysis has determined that an 1852 individual cited as a SJC Mission Indian on an approved
1928 Application cannot always be identified as a member of the historical Indian tribe. A
number of people who claimed SJC Mission Indian ancestry on the 1928 Applications actually
descended from other Indian ancestors who became part of the population of the town of SJC.
These people were eligible for enrollment on the 1933 Census Roll as descendants of California
Indians alive in 1852, but they cannot be documented as descendants of the historical SJC Indian
tribe. The majority of the JBA petitioner’s ancestors who filed applications for the 1928 Claims
Act and were included on the completed 1933 Census Roll cannot be traced to any California
Indians, but, rather, to members of the general population who arrived in the town of SJC during
and the Mexican and early American periods, and other families who arrived prior to 1900.
Some of these ancestors had social relationships with various Indian descendants during their
lifetimes, but the named ancestors themselves were not descendants of California Indians.

Summary of Evidence Relevant to Political Influence, 1862-1933

There is little evidence of political influence or leadership among the JBA petitioner’s ancestors
following the 1862-1863 smallpox epidemic and before the organization of MIF in 1920.
Evidence in the record indicates that Father José Mut assisted poorer residents of the town in
securing title to their land, as well as combating the attempts of wealthier town residents to take
over the town’s resources. However, Father Mut’s advocacy on behalf of all the residents of the
town of SJC does not indicate that the group exercised political influence, but rather that an
outsider mobilized some of the members of the same or similar socio-economic group. Although
some of the petitioner’s ancestors were in this socio-economic category, so were other people not
ancestral to the petitioner, or not California Indians. Evidence indicates that any of the JBA
petitioner’s ancestors who supported him did so as individuals, not as part of a distinct political
entity.

The record includes no evidence of formal or informal leadership among the petitioner’s
ancestors through any church organizations composed principally of the petitioner’s ancestors.
The evidence in the record is insufficient to demonstrate that “Doña Polonia,” (b.1829-d.1917)
the midwife who taught the children of the town their catechism when the town had no resident
priest, was an informal leader. The evidence in the record relating to José de Gracia Cruz
(“Acu”) (b.1844-d.1924) does not indicate that he served as a labor recruiter or leader only for
the people of SJC; rather, it indicates that he recruited Indian sheep shearers from a number of
Indian tribes in the area. He also hired non-Indian shearers. There is no information in the
record identifying which residents of SJC actually sheared sheep with him. Evidence suggests
that Jose Doram, the future husband of “Acu’s” goddaughter/foster daughter, also sheared sheep
with ”Acu”, but there is no other information in the record indicating that a majority of his
shearers (or a core group or regular shearers) were from SJC. Jose de Gracia Cruz’s ringing of
the church bells and his sheep-sheering activities provide insufficient evidence to demonstrate
any leadership among the petitioner’s ancestors.

In 1920, many of the petitioner’s ancestors joined the MIF SJC chapter. There is little evidence
in the record that the leadership of the MIF SJC chapter responded to any specific needs or
requests from its members, or that members considered the activities of the leadership to be of

145
Juaneño Band of Mission Indians (Petitioner #84A) Proposed Finding

importance. No minutes or discussions of issues of concern to the chapter appear in the record.
Most of the documented activities relate to claims activities, and there is no indication in the
record whether the claims were of genuine importance to the group, or if the group pursued the
claims on the principle that their ancestors lost something important and they wanted it back.
There is no indication in the record that the petitioner’s ancestors considered the unratified
treaties of 1852 important prior to the organization of the MIF. Claims activities in and of
themselves are insufficient to demonstrate political activity or influence; however, the record
contains some evidence that the leadership of the MIF SJC chapter assisted its members in filling
out their application for the 1928 Claims Act.

The composition of the list of people who filed applications under the 1928 Claims Act mirros
the composition of the town of SJC in the second half of the 19th century and included families
of various ethnicities. A number of the petitioner’s ancestors who applied under the 1928 Claims
Act and appeared on the 1933 Census Roll did not descend from SJC Mission Indians. Some
descended from Indians from other former missions, but most identified non-Indian ancestors as
Indians.
Evidence Relevant to Political Influence 1934-1964

The record contains a few documents concerning the period after the completion of the 1933
Census Roll. Most of these concerned the American Indian Federation (AIF), a pan-Indian
organization made up of several smaller pan-Indian organizations, including the California MIF.
They cover a number of subjects, including the election and removal of local and national Indian
officials, but do not directly address concerns of the people of SJC.

The record contains a 1936 petition that Marcos H. Forster signed (Forster et al. 1936 ca, 1).
This petition urged the Secretary of Indian Affairs to acquire a reservation for the people of SJC.
The request may have been part of a larger movement to secure land for the “landless” tribes of
California. MIF president Adam Castillo also signed the petition, but the petition differs from
other MIF requests, in that the organization generally opposed and sought freedom from BIA
supervision.

This 1936 petition included 184 typed names and two handwritten names. No other documents
included in the record, such as meeting minutes, indicate that the group’s members were
interested in acquiring a reservation at this time (several were private property owners). Most of
the names on the petition are the same as those on the earlier 1922 “San Juan Capistrano Indian
Villagers” list, although it appears to include a number of children born since the first list was
compiled. There is no documentation available in the record to indicate whether any government
official ever received the 1936 petition, or if any agency ever replied. The record contains no
other information indicating that other members of the MIF SJC chapter wanted to acquire a
reservation. This document provides insufficient evidence of political influence among the
members of JBA petitioner’s ancestors who belonged to the MIF SJC chapter. It is unclear if
Marcos Forster, the secretary of the statewide MIF organization, acted on his own or if his action
reflected the concerns of the MIF SJC chapter. The presence of typed names, rather than actual
signatures, and the absence of any additional documentation related to the acquisition of a
reservation make it unclear if the people whose names appeared on the list actually knew their
names were included on this document.

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Juaneño Band of Mission Indians (Petitioner #84A) Proposed Finding

The 1936 petition stated: “Our people formerly lived in the TRABUCO INDIAN VILLAGE,
some eight miles northeast of the town of SJC and Rancho Mission Vieja La Paz Indian Village
and Las Flores Indian Village.” However, an examination of the accompanying list of names
indicates that 19 (approximately 10 percent) of the 186 names on the petition appear to be people
who did not claim to be of SJC descent on the 1928 Claims Applications. They appear to be the
names of Indians living in Orange County who went to SJC to fill out their claims applications.
156
Of these 19, OFA identified six as Pala Indians, and 13 as San Pasqual Indians on the 1933
Census Roll.157 Some of these individuals’ names also appeared on the “San Juan Capistrano
Villagers” list. The record included no information concerning whether the participation of these
individuals indicates any relationship between the organization at SJC and Indian descendants
from other communities.

Marcos Forster died in October 1936, and José Doram (the captain of the local MIF chapter) died
four years later. An obituary (Newspaper Article 5/31/1940, 1) noted that Doram spent his final
years “. . . in attempting to establish the rights of his tribe.” This appears to have been a
reference to Doram’s MIF involvement. There is no evidence of any individuals identified as
leaders for several years, particularly during World War II.

Clarence Lobo (b.1912-d.1985) emerged as the most prominent member of the claimed
descendants of SJC Mission Indians after the end of World War II. The record contains many
documents relating to his activities. From the documents included in the record, it is not entirely
clear how Lobo came to prominence. Several family members (including his father, paternal
uncle, and first cousin) had been involved in the leadership of the MIF, and his mother Esperanza
“Hope” (Robles) Lobo had been the MIF SJC chapter secretary in the early 1920’s before several
members of the family resigned from the federation for unknown reasons in 1924 (Robles and
Lobo 3/3/1924, 1-2). He may have developed an interest in the affairs of the organization due to
his family’s earlier involvement. There is no record of an election held in 1946, although Lobo
stated in newspaper articles that he had been elected “chief” in 1946. During the OFA 2006 site
visit, several people discussed Lobo’s role in organizing the claimed descendants. Although all
acknowledged him as a “leader” during this time, none of the people alive at the time
remembered a 1946 election. He also used the title of “Chief” for several years, but later told
newspapers that he had been appointed “spokesman” (Register 1964 ca, No Chief, 1). A number
of his supporters, however, voted to formally acknowledge him as their “chief” sometime in
1964 (Register 1964 ca, Support Lobo, 1).

The available record included a copy of an affidavit Clarence Lobo attested (Lobo Affidavit n.d.,
1). It is undated, but stated that the affiant was 35 years old, indicating that it was composed in
1947 or 1948. The document stated that Clarence Lobo was “. . . the duly elected captain of the
Capistrano band of Mission Indians. . . .” The document also contains the sentence “Affiant has

156
An additional three names on the list are illegible.
157
The number of people who appeared on the 1936 petition but did not claim to descend from SJC
Mission Indians on the 1928 Claims Applications may actually be larger, as some of the names listed match those of
enrollees from other Indian tribes and descent groups; however, because some names consisted of only a relatively
common last name and first initial, OFA cannot verify their identities.

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Juaneño Band of Mission Indians (Petitioner #84A) Proposed Finding

served as Captain since 19__.”, and the space was left blank. The Mission Indian Federation
used the term “captain” to refer to leaders, but no evidence in the record indicates that the MIF
SJC chapter held elections during the late 1940’s. The record does not contain a complete copy
of the affidavit.

In the late 1940’s, Congress moved towards a policy which would eventually become known as
“termination,” whereby Indian tribes ceased to be “wards” of the Federal Government. This
process was exactly what statewide MIF leader Adam Castillo had advocated for years. By
1950, the process was well underway. The JBMI-IP submitted a document entitled An Indian
Appeals to the American Public, in which Castillo stated that the goal of the MIF for years had
been the elimination of the Indian Bureau (Castillo 3/28/1950, 9). Lobo, who frequently stressed
that the people he represented were “free Indians,” supported Castillo’s platform, although he
also wanted to see the disbursement of per capita payments from the 1928 Claims Act.

Congress amended the 1928 Claims Act in 1940, 1948, and 1950 to add the names of eligible
Indians and remove the names of those who had died since 1928. The Federal Government
distributed a $150 per capita payment in 1950 to those living people whose names were on either
the 1933 Census Roll or on any of the amended lists. Several of the current petitioner’s claimed
ancestors (and some older current members) received these payments. Congress’ amendments
allowed individuals to enroll who were alive in 1928 and had not previously enrolled if they had
a brother, sister, niece, nephew, or child on the 1933 Census Roll. Further, the amendments
allowed people born after May 18, 1928, to enroll through ancestors and collateral relatives on
the 1933 Census Roll. The BIA completed and approved a supplemental roll in 1955 (NARA
Office of Regional Records Pacific Region Service Draft Inventory n.d., 3-4).

The record included a number of lists Clarence Lobo compiled or had compiled during his
political activities during the 1940’s and 1950’s. OFA analysis divided these lists into two sets
according to charateristics of people on the list- residence, associations, and history of
participation in Indian activities. The two sets appear to reflect two different populations of SJC
claimants.

The first set of lists includes four documents (dated April 5, 1948, May 24, 1951, May 19-June
14, 1951, and September 17, 1953). All four include large numbers of people (from 58 percent
to 73 percent per list) whom OFA could not identify as descendants of people whose families
had ever been associated with SJC mission or with the town of SJC in the late 1800’s. These
people neither lived in SJC, nor did they have close relatives living there. They may have been
participants in the California claims process, but there is little to no information regarding their
interaction with other claimants associated with SJC mission or the town of SJC other than the
inclusion of their names on these lists and a limited amount of information regarding the
association of some people in the pan-Indian League of California Indians (LCI).

The second set of three lists (dated April 7, 1951, August 23, 1959, and January 26, 1964)
included a large percentage (75 percent or more per list) of people living in the town of SJC
and/or people with demonstrable familial and social connections to the town. These people were
descendants of the individuals identified as SJC Mission Indians on the 1928 Applications, and
they had been involved in MIF activities during the 1920’s, or had close relatives (brothers,

148
Juaneño Band of Mission Indians (Petitioner #84A) Proposed Finding

sisters, parents or grandparents) who had been involved with the MIF. Many of these people
either lived in SJC or had a number of close relatives there. The lists in the second set span 13
years (compared to five years for the lists in the first set), but not only are more families of
consistent participants on the lists, but there are also more individuals (specifically Doram and
Ricardes descendants) named on these lists across time. These families can also be followed
across time, from the end of the Mission period through to contemporary times, as living in or
near SJC, and maintaining close relationships with each other.

Both sets of lists include people whose claims of descent from the historical SJC Indian tribe
cannot be demonstrated, but whose families had long-standing social relationships (as well as a
number of marriage and kin ties) with known SJC Mission Indian descendants. For example, a
number of people on the lists descended from the Miguel Parra family. This family does not
descend from SJC Mission Indians, but they had lived in SJC since the late 1840’s or 1850’s and
had a number of social relationships with SJC Mission Indian descendants (re., in 1850, Miguel
Parra served as the confirmation sponsor for “Manuel” the son of SJC Mission Indian Primitiva
Rios). These relationships also included some post-1870 marriages and relationships with Indian
descendants, which created kin ties. Several family members named Miguel Parra as their Indian
ancestor when they submitted applications for the 1928 Claims Act.

Both sets of lists contained signatories who claimed descent from the Olivares/ Bermudez
family. This family, like the Miguel Parra family, does not have SJC Mission Indian ancestry.
The family moved to SJC in the late 1840’s or early 1850’s and established a number of social
relationships (and some later marriages) with SJC Mission Indian and other California Indian
descendants. Descendants of the Oliveras/Bermudez family also submitted applications for the
1928 Claims Act, specifically naming “Juana Bermudez” and/or her children as their Indian
ancestors.

Both lists also have signatories descended from José Valentín Rios. Rios was the son of an early
Spanish military family from San Diego Presidio, and although three of his brothers (Silverio,
Santiago, and Severiano) and one of his sisters (María Rosa) entered into marriages or
relationships with SJC Mission Indian and San Carlos Mission Indian descendants in the 1820’s
and 1830’s, José Valentín Rios married a non-Indian. José Valentín Rios, then, had several
Indian in-laws, nieces and nephews (including sisters-in-law Primitiva Rios and María Isabel
Uribes, brother-in-law José María Cañedo, nephew José Dolores Rios, and niece María
Valeriana Rios) but no Indian ancestry. Several non-Indian members of this family submitted
applications for the 1928 Claims Act and were listed on the 1933 Census Roll.

There are also some signatories who have a common ancestor, but whose family histories differ
significantly. For example, several signatories descended from SJC Mission Indian María
Bernarda Chigila. However, descendants of her grandson Ricardo Uribes are from a branch of
the family that moved to Los Angeles during the Mission period. Uribes was born and raised in
Los Angeles, and is not known to have ever lived in SJC. There is no information in the record to
demonstrate that the Uribes descendants maintained a relationship with their relatives in SJC,
and no evidence that these descendants participated in SJC affairs prior to the claims activities of
the late 1940’s. In contrast, another of María Bernarda Chigila’s grandsons, Venancio Rios,
returned to SJC in the late 1850’s and had a number of descendants living in the area throughout

149
Juaneño Band of Mission Indians (Petitioner #84A) Proposed Finding

the 19th and early 20th century. Some of these descendants married into other families who
claimed SJC Mission Indian descent and participated in the MIF.

Members of the Bleeker family also signed both sets of lists. Family members appeared on MIF
lists Marcos H. Forster compiled in the 1920’s and 1930’s. Various members of the family
appeared on additional documents relating to SJC Mission Indian claims throughout the 1950’s
and 1960’s. However, the Bleeker family did not live in SJC, and there are no additional
documents demonstrating a connection between Bleeker descendants and the SJC Mission Indian
descendants prior to the early 20th century. The Bleeker family claimed descent from Pala
Indians (rather than SJC Mission Indians) on their 1928 Claims Applications and the 1933
Census Roll identified them as Pala Indian descendants. There is no information in the record
clarifying their participation in SJC Mission Indian activities.

The two sets of lists reflect different populations, although there is a small amount of overlap
between the two sets. Some of the people who can be identified on the first set of lists
participated in earlier Indian claims or MIF activities, and some have relatives who were also
involved in the MIF organization. There is little evidence (such as residential proximity,
participation in non-claims related activities, or marriage patterns) to reflect any relationship
among them other than their names appearing together on the first set of lists. Both the current
JBA and JBB petitioners’ memberships include people descended from the first-set individuals,
although more of them tend to belong to the current JBB petitioner. In contrast, a majority of the
people on the lists in the second set lived in SJC and can be identified as MIF participants and
applicants for the 1928 Claims Act. The overwhelming majority the descendants of these people
and their families are enrolled in the JBA petitioner and the JBMI-IP, and can demonstrate
residential proximity, informal social interaction, and ties through marriage. Photographs,
interviews, census records, and other documentation included in the record provide evidence of
the social relations among these people beyond their names appearing on these second-set lists.

Clarence Lobo kept a notebook during the early 1950’s in which he listed several SJC residents
who had received claims checks (Lobo 1950-1951). It also contained a short commentary Lobo
wrote regarding his feelings towards the members after they had received their claims checks:

To date Indians have shown their appreciation by donating to me the sum of $4.00
out of approximately $3,500.00 that they received. [date 1/13/1951] One person
has promised to give me $25.00. [Mon. 1/15/51] Indians, queer people, always
wanting something for nothing if things are left up to them the money will always
stay in Wash. D.C. The white man took them in 1850-52 and they are taking
them in 1950. Still they come for more. They will never learn. (Lobo 1950-1951,
4)

In 1951, Clarence Lobo compiled a list written on two different sheets of stationary (one from
the House of Representatives, one from the United States Senate) on a subsequent visit to
Washington. It is a typed list of 60 people, most with SJC addresses, who are said to have
authorized two attorneys to represent their interests in regards to their claims case (JBM
Authorization 4/7/1951, 1-2). A note on the bottom of one page stated that Norman M. Little
filed these names on April 5, 1948 (Lobo 4/5/1948, 1-5). The document stated that “the

150
Juaneño Band of Mission Indians (Petitioner #84A) Proposed Finding

undersigned approve and agree,” but since the list was composed when he was out of town and
contains no signatures. It is unclear whether the people on the list knew about it or what Lobo
was doing. Further, OFA’s review of the April 5, 1948, document (which contained 47 actual
signatures) reveals an overlap of only 4 names (Caroline Atencio, Willie Garcia, Alfred Garcia,
and Lobo himself) with the 1951 document. The record included no explanation of this
inconsistency.

In July 1951, a newspaper reported that “. . . Indians from the Capistrano-Santa Ana Band met
with their captain, Clarence Lobo . . . to elect officers for their group” (Coastline Dispatch
7/13/1951, 1). The article also stated that this group was seeking to pursue compensation for
land the group maintained was taken from them under the unratified Treaties of 1851. The
article named 10 individuals elected to various offices at that meeting, but there is far more
evidence included in the record describing Clarence Lobo working alone than evidence of Lobo
working with an elected group. Two individuals listed in the newspaper article, Frank Tafoya
(spelled “Tasfoya” in this article) and Yolanda Sandoval appeared on other documents in relation
to the “Capistrano-Santa Ana” group,158 but the other named individuals (Sal Bleeker, David
Higuera, Acelia Macias, Beatrice Hieth, George Nieblas, Mary Castillo, Earlyn Bleeker and
Marie Vasquez) appeared far less frequently or not at all. Yolanda Sandoval has descendants
enrolled in the JBA petitioner, and there are two men named “George Nieblas” in the petitioner’s
database (one has descendants in the JBA while the other has descendants in the JBA and JBMI-
IP). The record does not include additional information regarding the role of this elected body
in the political operation of the “Capistrano-Santa Ana” organization referred to in these
documents.

Lobo continued to represent the descendants of the historical Indian tribe in SJC and Santa Ana,
and the claimants did offer their support. SJC claimants held several barbecues and other
fundraisers to support his work on behalf of the organization (Lobo 4/13/1951, 1; Coastline
Dispatch 7/20/1951, 1). Almost all of the people interviewed in 2006, who had been alive at the
time and living in or near SJC, remembered attending at least one of the fund-raising barbecues
on the Belardes ranch (R. Nieblas, C. and W. Lobo, H. Lobo, D. Belardes, H. McMullen, Lopez
Family). A press release from May 23, 1951, also described a turkey dinner held at the home of
a “Mrs. Beatrice Olds,” where over 100 tickets were sold and where Lobo described the
upcoming Indian Claims Commission case (JBM Press Release 5/23/1951, 1). The name
“Beatrice Olds” does not appear in the petitioners’ combined genealogical database and nothing
in the document indicates where this particular dinner was held. The document is also headed
with the acronym “LU-LACS,” which appears to be a reference to LULAC, the League of
United Latin American Citizens. There is no evidence in the record describing any connection
between “LULAC” and Lobo’s organization.

Clarence Lobo kept a notebook during the early 1950’s that made several other references to the
claims activities (Lobo 1950-1951). One page contains a list of 27 families and individuals with
dates from December 1950 and January 1951 written next to the various names. The page
includes the notation “All of these Indians have received their checks” (Lobo 1950-1951, 2).
Another page lists 38 individuals, but does not include the notation regarding checks or payment,

158
Frank Tafoya is later identified in documents as the chairman of the “Gabrielino Band.”

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Juaneño Band of Mission Indians (Petitioner #84A) Proposed Finding

and may be a list constituted for another purpose. Another page contains the notation, “Juanita
Ebargary writes in regards $150.00 payment,” while another page contains what looks like a
sample letter for asking for a claims application blank for the Frank Belardes family (Lobo 1950-
1951, 3; 39). Whether he ever wrote to a government official regarding these people is not clear,
but there is some evidence in the record which indicates that he did write to the Bureau of Indian
Affairs on behalf of his sister Violet (Lobo) Brown and his neighbor Freida (Doram)
Sommers.159 The record contains a letter from Clarence Lobo to the BIA Area Director in which
he asked whether two women had received their claims checks (Lobo 12/30/1952, 1-2), as well
as the response the agency generated (Caudell 3/16/1953, 1-2). In this same notebook, he
referred to helping Della Ramos file the claims papers for her husband Julian on January 11,
1951 (Lobo 1950-1951, 36). Ebaragary and the Ramoses have descendants in the JBA petitioner.

At some point prior to 1953, an unknown number of the “San Juan Capistrano/Santa Ana group”
members appear to have joined with a number of individuals claiming descent from Gabrielino
Indians as the LCI. In a letter asking a Mr. Littell to obtain a hearing before the U.S. Congress,
Frank Tafoya, the Gabrielino president, identified Lobo as the “delegate” (LCI 9/27/1953 a, 1).
A petition 71 individuals signed accompanied the letter (League of California Indians
9/27/1953a, 1-5). OFA identified 10 names also on the previously mentioned 1948 list of 47
signatures. The people whose names appeared on both lists lived in Santa Ana. Only one person
on the 1953 “delegate” petition listed a legible SJC address.

At the same time Lobo was involved with the League of American Indians, he still participated
in the MIF. A July 1954 letter indicates that he was elected to the office of Vice-President in
January of that year (Martinez 7/11/1954, 1). However, it also appears he soon had second
thoughts, and in a letter dated January 30, 1954, resigned to concentrate more on the concerns of
the “Free Indians” (Lobo 1/30/1954, 1). Oddly, the MIF President wrote him in July 1954 to ask
if he was planning on serving, or if he wished to resign (Martinez 7/11/1954, 1). It is not clear
from the documents submitted whether any other former members of the local SJC chapter still
participated in statewide MIF activities.

Lobo also continued to work with Tafoya in the LCI. Several documents in the petition indicate
that the two worked for the organization for a few years (LCI 4/1954, 1; Tafoya 1955, 1; LCI
Notice 3/1955 ca; 1). However, after 1956, there is only one other reference to the organization
in 1964, in which Lobo refers to: “The Santa Ana group under the extinct and DEAD [sic]
organization calling themselves The League of California Ind. . . .” (Lobo 1/28/1964, 1). The
JBA, JBB, and JBMI-IP may wish to include any additional information referring to the history
of this particular organization. The two organizations, the MIF and LCI, appear to have worked
together, even providing a single form as late as 1962 for those who wished to enroll in either the
“Gabrielino” [sic] or “Juaneño” band (Lugo, Isabel Verdugo 10/8/1962, 1-2). The relationship,
if any, between the “Juaneño” and the “Gabrielino” is unexplained and undescribed in the record.

In 1958, the attorney in the claims case resigned. The claimants selected new attorneys. A 1959
contract with the new attorneys included a list of the typed names of 96 claimants purportedly

159
María Tomasa Frieda Sommers was the sister of Bernice (Doram) Jim, who was also mentioned in the
diary. The Sommers have descendants in the JBA petitioner (as well as two duplicate members in the JBB
petitioner).

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Juaneño Band of Mission Indians (Petitioner #84A) Proposed Finding

agreeing to the representation of the new attorneys (Lobo et al. 8/23/1959- 9/2/1959, 1-3).
However, just as the 1951 document contained no actual signatures, this 1959 issue also had no
actual signatures. OFA analysis of the 1951 and 1959 documents revealed only 11 names in
common (including Clarence Lobo’s), although eight of those people were listed as living in
SJC. The JBA, JBB, and JBMI-IP have offered no explanation for the lack of overlap between
the two documents. The 1959 document also features the name “Joe Placentia” prominently
along with Clarence Lobo’s name, but there is no information in the petition to indicate whether
Placentia was elected to any formal position in an organization.

The claims cases continued to make their way though the ICC, and the ICC awarded $29.1
million in 1963. The plaintiffs still had to vote to accept the settlement, and most were in favor
of accepting the money. Clarence Lobo considered the compensation (approximately $0.47 per
acre) inadequate and wanted to obtain land rather than money. In addition to his anger over the
inadequacy of the compensation, Lobo was also displeased that the rolls were going to be opened
to allow people with very little “Indian blood” to enroll for the per capita claims payments (Lobo
2/17/1964, 2). His displeasure appears to have been a reference to plans to reopen the judgment
roll to include people who had not previously enrolled, but had a lineal or collateral relative on
one of the earlier rolls (as had been done in 1955). Lobo decided to run for the presidency of the
MIF. He did this in the hope that he could convince people to decline the offer, even though he
admitted that most claimants in SJC had voted to accept the settlement (Register 1/31/1964, 1).
The record does not include any results from the election, but MIF letterhead from 1964 does not
name him as president of the organization. Another letter indicated that Lobo considered serving
as a paid consultant to the MIF (Lobo 1/28/1964, 1).160

Lobo also endeavored to fire the attorney, Charles Burch, who represented the SJC claimants in
the case (Lobo 3/13/1964, 1). A document included in the record contained 76 actual signatures,
including Lobo’s own, on a petition supporting the firing of Burch (JBM 1/26/1964, 1; JBM
1/26/1964, 1-5); however, only 14 (including Lobo’s own) overlapped with the names on the
1959 document. Burch replied that the original contract had been entered into in 1959 between
his firm and 95 undersigned adult claimants, and that those claimants would have to remove him.
Further, Burch reminded Lobo that he had provided him several opportunities to speak publicly
against the settlement, and that the claimants had chosen to accept the compromise settlement
anyway. Burch also wrote that a letter that only Lobo signed was inadequate to dismiss him as
the attorney on the case (Burch 3/23/1964, 1-2), which implies that Burch did not receive the
signature pages accompanying the petition, or did not recognize them because only a few were
the names of the people who had signed the original contract document. Lobo then tried to
acquire the signatures of the original claimants in order to dismiss Burch (Lobo 4/1/1964, 1).
However, the ICC approved the settlement in July 1964, which effectively ended the case (Hill
7/21/1964, 1) and rendered the drive to fire Burch moot.

160
Interviews with Clarence Lobo’s sons and brother in 2006 described the financial hardships that the
family endured because of his involvement with the various Indian organizations and his regular employment. In
one 1964 document, Lobo stated: “I could do so much for all considered in this matter, IF SOMEONE WOULD
ONLY CONSIDER MY FINANCIAL STATUS and respond accordingly” (Lobo 1/28/1964, 1).

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Juaneño Band of Mission Indians (Petitioner #84A) Proposed Finding

In the initial wake of the claims settlement, Lobo turned to protest as a method to gain attention.
A document from March 1964 indicates that he was already planning some action at this time to
“blow the political lid off the Indian case” (Lobo 3/12/1964, 1). At the same time as he was
writing letters to fire Burch, he was also making a public stand organizing members to each
“buy” 25 acres of land in the Cleveland National Forest for the settlement price of $0.47 per
acre. Fifteen people (newspaper articles at the time named John Sommers, Antonio Olivares,
and Ernest Reyes) sent cashier’s checks to President Johnson for $12.50 (Register 7/4/1964, 1;
Register 1964 ca Support Lobo, 1).161 The JBA petitioner claimed that this same Antonio
Olivares was a SJC city councilman and had received the support of “tribal members” and also
represented “tribal interests” (JBA 4/11/ 2005, 6). The petitioner submitted no other information
or evidence regarding Olivares to support its claim. Evidence regarding the political career of
Antonio Olivares, including information about the support he received from individuals now
enrolled in the JBA petitioner,, and the actions Olivares took on behalf of other SJC claimants or
current JBA members, is absent from the submission.

Not only did Clarence Lobo himself send a check to the President, he immediately took up
residence in a trailer in the Cleveland National Forest and refused to leave (Newspaper Article
1964, 1). Although other claimants went to the park on occasion to support his efforts, the
evidence indicates that only a handful of people joined in his efforts. During his time in the park,
several newspapers interviewed him, and Lobo continued to make his point regarding the
inadequacy of the land settlement. His protest ended several months later after his trailer was
vandalized (Register 1971ca OC Land, 1).

The JBB submitted three interview summaries that demonstrate that some of the claimants did
not understand why they were receiving their claims checks. One stated, “At first [the subject]
thought that the government was just giving Indians money and didn’t know what it was for until
Clarence Lobo made people aware of it” (Manriquez, Dolores 5/56/2000, 8). Another stated:

At first they didn’t know what the money was for until Clarence Lobo brought it
to their attention and returned his check back to the BIA. [The subject] worked at
the Post Office in Capistrano and was so busy with all the checks coming in for
the Indian people . . . her family received their checks and cashed them because
they needed the money.” (H. McMullen, 6/3/2000, 8)

If this was the case for a significant number of people, then the individual identified as the
“leader” of the claimants failed to keep the claimants apprised of the progress of the case. There
is also no evidence that any informal communications network communicated this significant
information. The OFA-conducted interviews do not include significant discussion of Lobo
meeting with claimants, or acting in response to claimants’concerns.

Lobo’s health declined, and his involvement slowed considerably. In 1971, a local newspaper
reported that he and his family planned to move to Lake Elsinore, a town approximately 20 miles
east of SJC (Daily Enterprise 5/25/1971, 1), but it is unclear if Lobo moved there. In 1975, he
and his family moved to Oroville, a town in northern California approximately 500 miles from

161
The JBA, JBB, and JBMI-IP did not identify these 15 individuals who participated in this protest.

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Juaneño Band of Mission Indians (Petitioner #84A) Proposed Finding

SJC. He was not very active after the late 1960’s, but the claimants continued to refer to him as
“chief” until his death in 1985.

Summary of Evidence Relevant to Political Influence 1934-1964

Despite Clarence Lobo’s 23 years of activity on behalf of SJC claimants, there is very little
evidence of a bilateral relationship between him and the individuals who claimed to descend
from the historical SJC Indian tribe. There is little evidence in the record of any elections taking
place during Lobo’s tenure, and less for the existence of a governing body. There is less
evidence in the record of the involvement of a “group” or “council” of people under Clarence
Lobo providing leadership to a body of people than there was during the early MIF period in the
1920’s and 1930’s. Under Marcos H. Forster, the MIF SJC chapter provided leader positions
such as “judges,” “police,” and members of the “board of directors;” during Lobo’s time, he
signed nearly all the legal documents and all the letters related to the claims organization.162 No
governing body of other elected or appointed members signed these documents.

Clarence Lobo was a prolific letter-writer and advocated tirelessly for many years regarding the
settlement of the claims cases, yet there is little evidence that the members met to discuss other
problems with him, or that he responded to their concerns. The record included evidence that
relates directly to the claims issue. There is evidence in the record to indicate that claimants
supported Lobo’s efforts financially, though interviews demonstrate that some members were
also suspicious of him because they saw little return for their efforts, and some made accusations
regarding his honesty (C. and W. Lobo, 2006 JBA [18]; D. Belardes, 2006, JBA [20]; R.
Nieblas, 2006, [27-8]). There is no evidence included in the record which indicates that
members of the organization addressed other issues, such as asking Lobo to intercede with game
wardens, truant officers, judges, or other local authority figures. There is also no evidence that
others in the town recognized him as having authority over other individuals claiming descent
from the historical SJC Indian tribe.163 Not until the 1964 Cleveland National Forest protest was
there any visible mobilization of even a few SJC claimants, and even then few joined Lobo
during his most dramatic political protest action (camping in the National Forest). There is
insufficient evidence of political influence or authority within the petitioner between 1934 and
1964.

162
The JBA petitioner is may wish to re-examine the composition of the organization that eventually
became the “League of American Indians,” which appears to have been composed of claimed Juaneño descendants
and claimed Gabrileno descendants. If this is the case, then this entity is not the same as a band solely composed of
Juaneño descendants.
163
In one 1963 document, Lobo obtained the signatures of many local businessmen on a petition which
stated, “We, the undersigned hereby agree to the following, that Clarence H. Lobo is known to us as the Chief and
Spokesman for the local tribe of Indians. . . On many occasions we have seen him on the streets of SJC and also
participating in our Fiesta de las Golondrinas Parade, in his colorful Indian Chief uniform which he proudly wears
symbolic of his rank among his Indian People.” (Valfan et al. 6/6/1963-6/13/1963, 1). This document does not
provide evidence of political influence or authority within a group of SJC claimants, , as it does not identify any
members of the so-called “local tribe of Indians.” It also does not provide evidence of a “local tribe of Indians”
identifying Lobo as their leader.

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Juaneño Band of Mission Indians (Petitioner #84A) Proposed Finding

Evidence Relevant to Political Influence, 1964-1993

Congress passed an act on September 21, 1968, in conjunction with the California Indian Claims
Commission settlement. This act authorized the preparation of a roll, which allowed the
enrollment of any person of Indian descent whose names appeared on any of the rolls prepared
pursuant to the 1928 Claims Act and amendments thereto, who were born or living prior to the
date of the 1968 Act. The judgment funds from the 1963 settlement were awarded to the Indians
of California in Indian Claims Commissions dockets 31, 37,80, 80-D, and 347 (the petitioner’s
ancestors filed under docket 80). The roll was completed in 1972, and each person received
approximately $650.

After Clarence Lobo reduced his involvement with the claimants, there is no information
regarding any political activity among any group claiming descent from the historical SJC Indian
tribe between 1964 and 1974. It was not until late 1974 or early 1975 that SJC residents formed
a new organization, the CIC. One interview subject described it:

My uncle, the Hearns [sic] the Belardes’s, the Majels, Stanfields, obviously, the
Dorams . . . They were probably the core Capistrano group that kept that going.
I’m not sure if I’m probably leaving out names, but those were some that I
remember. The Ramoses. That was [sic] doing it. And I was surprised because a
lot of these people, all of a sudden, they were organizing again . . . they weren’t
active. I mean, it seemed like they were in the background. (C. and W. Lobo,
2006 [36])

The person initially given credit for organizing the CIC was Jasper Holster; a Hoopa Indian
married to a SJC Mission Indian descendant. He encouraged the local residents to form an
Indian organization. Holster served as president of the CIC for two years, and then left the
group. After his departure, individuals who claimed SJC Mission Indian descent assumed
positions of leadership within the CIC.

The first CIC Board of Directors/Committee Chairmen group included SJC Indian descendants
Helen (Charles) McMullen, Teeter Marie (Olivares) Romero, Thomas Hun, Clara (Olivares)
Hostler, Dan Rios, and Harley Lobo, as well as claimed descendant Julian Ambrosio Ramos
(also the spouse of a Ricardes descendant), and four people are not included in the combined
petitioners’genealogical database (Lynn Girdler, Diana Caudill, Dave Castillo, and Carmel
Nava). An analysis of the initial group of these CIC leaders indicates that a particular extended
family of Ricardes descendants (the Olivares family) was disproportionately represented. Jasper
Hostler’s wife Clara Olivares was the sister of June (Olivares) Ramos. June (Olivares) Ramos
was Julian Ramos’s wife, and Julian Ramos was the CIC’s first vice-president. Clara and June’s
niece Teeter Marie (Olivares) Romero and nephew Thomas Hun participated in the CIC council.
Helen (Charles) McMullen served as the CIC president for a number of years in the 1980’s and
1990’s, and was the second cousin of Clara and June (Olivares) Ramos. The available record
contains no additional analysis of this family dynamic, or any description of whether this
particular family and their spouses were in positions of formal or informal leadership prior to the
formation of the CIC.

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CIC membership was open to all people, Indian and non-Indian, interested in learning about and
preserving Indian (particularly California Indian) culture. Many of the leaders in the group were
women, particularly “Teeter” Marie (Olivares) Romero, and Miriam (Valenzuela) Walkingstick
(both of whom are current members of the JBA petitioner). Through the organization, they and
some others gained some experience in the non-profit sector. Soon, other people who claimed
SJC Mission Indian ancestry also began to receive benefits from CIC’s networking. In 1976, the
CIC reported that it had found work for 25 unemployed members, and that other organizations
sent information about available employment to the CIC (Santa Ana Register 8/5/1976, 1).164
The CIC offered programs on nutrition, drug abuse, and other issues. Several people became
involved in Title IV programs which emphasized the education of Native American children in
the local school system (CIC 8/11/1979). The CIC was also interested in preserving Indian
culture, and held basket making and beadwork classes. The CIC eventually entered into an
agreement with the city of SJC for the use of two historic buildings the city owned (the Harrison
House and the Parra Adobe), where they still meet and host a variety of activities. Helen
(Charles) McMullen (a current member of the JBB petitioner), an older, respected woman among
the SJC Mission Indian descendants, became involved in the group in 1982, and served as the
group’s president for many years.

The JBB submitted copies of 20 newsletters spanning several years of CIC activity. OFA
located other newsletters in its administrative correspondence files. The newsletters, however,
were published between 1987 and 1998, and did not include much information about the early
years of the organization. The record contained no analysis of these newsletters, but they do
contain considerable information concerning the later relationship between the CIC and the
original JBM group, which organized in 1978. The record included little additional
documentation regarding the CIC’s activities prior to 1987. The petitioner submitted no
evidence that current members living in other cities and towns participated in CIC activities, or
established any parallel organizations in their own areas (see discussion under criterion 83.7(b)).

In 1978, the Department of the Interior published the regulations for the FAP (Federal
Acknowledgment Project), which instituted an administrative procedure through which the
Federal Government could acknowledge Indian groups as tribes in response to the submission of
petitions. Clarence Lobo had always emphasized that the claimed Juaneño descendants in SJC
he represented were “free” Indians, without governmental oversight. As of 1978, changes in
governmental policies led some to believe that the benefits of Federal acknowledgment
outweighed any negative aspects. The “Juaneño Band of Mission Indians” (JBM) submitted its
letter of intent on August 13, 1982, after several years of organizing. Raymond Belardes, Fred
Estrada, Jean L. Frietze, David Belardes, and Jack Romero signed the letter of intent.

A 1978 newspaper article indicated that the CIC initially established a “special commission” to
investigate the possibility of petitioning for acknowledgment, and named Raymond Belardes as
the head of this committee (Newspaper Article 3/1978, 1). Belardes had grown up in SJC, but
had been living with his wife on the San Pasqual Indian reservation for several years (his wife
was a member of that tribe). A January 25, 1979, letter from California Legal Services to
Belardes encouraged the “Juaneño Capistrano Band of Mission Indians” to adopt a constitution

164
The article implies that these were not only members of the CIC, but that these were members of the
“Juaneño” group as the organization defined it.

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Juaneño Band of Mission Indians (Petitioner #84A) Proposed Finding

and by-laws and establish membership criteria in order to create its own separate political
identity” (Marston 1/25/1979, 1). It appears that the group took the advice and began to establish
itself as a formal organization separate from the CIC. The organization began enrolling
members that same year. A newspaper article from August 1979 indicated that the “Juaneño
Capistrano Band of Mission Indians” held an election in March of that same year and elected
Raymond Belardes to serve as the group’s “spokesman” (Capistrano Valley News 8/7/1979, 1).

At the same time as Raymond Belardes was the JBM Spokesman, his cousin David Belardes
served as the president of the CIC. David Belardes was and is a resident of SJC, and the two
men were able to work together to advance the group’s concerns. A CIC meeting announcement
dated August 11, 1979, indicated that an upcoming meeting would address concerns relevant to
the CIC (CETA [Comprehensive Employment and Training Act] TITLE VI programs), as well
as the JBM blood quantum. The announcement also stated that a second meeting of the
“Juaneño Band” would be held to discuss the adoption of the constitution and by-laws (CIC
8/11/1979, 1). Two sets of meeting minutes from the beginning of the organization indicate that
some members wanted to know if it was possible to “merge” the CIC with the JBM, but
Raymond Belardes explained that the CIC was a non-profit corporation whose membership was
open to all people, whereas the JBM would be limited to those claiming “Juaneño” ancestry
(JBM Minutes 9/15/1979, 1; JBM Minutes 10/20/1979, 1).

Most of the JBM group’s efforts for the first year went into group organization. Belardes moved
to hold elections for the council at the group’s first reunion (JBM Notice 10/11/1979, 1). He
had, however, already expressed an interest and concern about the preservation of archaeological
sites in the area (Belardes 8/28/1979, 1), and cultural resource management, including reburials
of human remains, became a major issue during his tenure. Over the years, the group eventually
trained several members to serve as monitors at various archaeological sites that California law
required. Members who performed this monitoring were compensated, with a portion of the
proceeds donated to the JBM. The group also worked on various aspects of Federal
acknowledgment, including obtaining reports from scholars regarding the group’s history
(Shipek 1979, 1).165

Raymond Belardes became an active leader and organizer of those who lived outside of SJC, but
some older, local people still did not accept him (Evelyn Villegas 5/16/1982, 16-18). Several
resented his “take charge” attitude (particularly after having lived away from the town for many
years), and did not join the JBM. Few of the local families attended JBM meetings prior to 1994
(see discussion under criterion 83.7 (b)). The record included a number of sign-in sheets from
early JBM meetings from the early to mid-1980’s (eight from 1981, seven from 1982, four from
1983, and one from 1984), and few of the names on these early lists appear to be those of long-
time SJC residents. Evidence in the record indicates that few local SJC residents, such as the
Olivares family and the Dorams, were involved with the JBM organization in its early stages.

165
The newsletters also contain references to obtaining land (JBM Minutes 10/9/1982, 1; JBM Newsletter
11/1/1982 -12/31/1982, 1; JBM Newsletter 1/1983 -2/1983, 1), which implies that the group was trying to buy land.
Although the group eventually began to use the five acre Panhe site located on Camp Pendleton, the JBA, JBB, and
JBMI-IP may wish to explain why the JBM decided to stop pursuing land ownership.

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Juaneño Band of Mission Indians (Petitioner #84A) Proposed Finding

The newsletters and meeting minutes repeatedly mentioned that low turnout for monthly
meetings concerned JBM leaders (JBM Minutes 6/1/1980, 1; JBM Minutes 12/1/1980, 1; JBM
Minutes 1/1/1981- 2/28/1981, 1; JBM Newsletter 8/1/1981, 1). For example, although the first
membership list JBM submitted to OFA in 1982 consisted of 856 members and a local news
paper reported that the JBM had between 400 and 800 members (Register 11/22/1979 ca, 1), the
attendance records reported 86 as the highest attendance reported for a meeting during the entire
decade of the 1980’s (6/18/1983). The record contained only one attendance list for 1984, and
no attendance lists for 1985, 1986, 1987, 1988, or 1989. The petitioner submitted minutes that
show the results of elections, but did not indicate how many members voted. OFA analysis of
JBM minutes through 1993 demonstrates that a few members held multiple positions within the
organization over the years (see Appendix II).

In 1981, the JBM established a non-profit organization named “The Institute of California Indian
Heritage,” and opened an office 20 miles north of SJC in Santa Ana (JBM Newsletter 1/1/1981,
1). The record included no minutes from the meetings of this non-profit organization, and did
not identify the members who served on the Institute’s Board of Directors to determine if there
was overlap between those members and the members of the JBM council. The record contains
no description of the fate of the non-profit, and JBM meeting minutes did not mention the
organization after September 1983.166

During the next few years, JBM prepared Federal acknowledgment petition submission, and
engaged in other activities. Belardes continued as the JBM’s “Chief Spokesman and Spiritual
leader of the Juaneño people” (JBM 10/12/1984, 1). The role of the CIC in the JBM’s actions is
unclear, but it appears that the CIC still felt it had some control or influence over the people who
made up the JBM, as well as some control over the leadership or governance of the population of
people claiming descent from the historical SJC Indian tribe. This became clear when Clarence
Lobo died in 1985, and Raymond Belardes reportedly wanted the JBM to elect him “chief” (JBM
Newsletter 7/1/1985- 8/30/1985, 1). This caused a controversy within the overall active
population of those claiming descent from the historical SJC Indian tribe, and particularly within
the CIC.

Many of the individuals who belonged to the CIC do not appear to have supported Belardes’s
political ambitions, and the organization itself informed Belardes that they wanted to elect a new
“chief”, but that he could only serve as the “Juaneño spokesman,” not the “Juaneño chief.” He,
in turn, stated that the CIC did not speak for all the “Juaneño” people, and asked that the
members of the JBM vote on the matter at the August annual reunion (JBM Minutes 7/1985, 1).
Some CIC members argued that Belardes might be doing an acceptable job as “spokesman” for
“Juaneño” descendants, but that he lacked the proper demeanor for a “chief” (Coastline Dispatch
7/3/1986, 1; Register 7/19/1985, 1). The CIC members, however, were unable to prevent a
quorum of 35 JBM members from electing Belardes “chief” at the reunion on August 17, 1985
(JBM Minutes 8/17/ 1985, 1). There was no specific provision for the election of a “chief” in the
group’s Constitution (only a chairman), but the document did include a provision that “The
General Council. . . may elect or appoint from within or outside the council any other officers it

166
Additional minutes indicate that the office the group secured with funds from the non-profit had to be
closed due to problems with the building where it was housed (JBM2/18/1984, 1), but there is no mention of a
formal dissolution of the organization.

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Juaneño Band of Mission Indians (Petitioner #84A) Proposed Finding

thinks are necessary and appropriate” (JBM 1979, 7). JBM minutes did not report vote totals,
and it is not clear if the vote was unanimous. No information in the available record indicates
that the CIC nominated a different candidate for “chief.”

Soon after the JBM elected Raymond Belardes “chief,” the JBM gained use of five acres of land
located on Camp Pendleton Marine Base, on or near what scholars identified as the former
village of Panhe.167 Although the JBM did not own the land outright, they entered into an
agreement with the Marine base to allow them to use the land to rebury human remains, as well
as to hold meetings (JBM Newsletter 10/1985, 2). Over the years, the JBM organized weekend
clean-ups of the site, clearing brush and other debris to provide an area for them to meet.

The JBM petitioner’s 1988 petition narrative claimed that the long-term residents of SJC were
not initially part of the JBM (JBM 2/2/1988, 24-5), and additional documents appear to support
this statement. One 1988 set of CIC meeting minutes referred to the difference between the
membership of the JBM and that of the CIC when it was rumored that the town of SJC was
considering moving the CIC out of the Harrison House:

The City Council is aware of the two separate factions involved, the Indian
Council and the Band . . . Lupe . . . also raised the fact that although Raymond
[Belardes] and David [Belardes]’s roots are entrenched in SJC[sic], 80% of the
Band are not from [here] even though their ancestors were. The same can be said
for the Council, however, the Elders that are part of the Council ARE from SJC
[sic]. (CIC 8/1988, 9; spelling and punctuation added)

The JBA petitioner has not included an explanation of how the JBM eventually attracted and
integrated the members of the CIC, which they did during the mid-1990’s.

Raymond Belardes continued as the JBM leader through 1988, but dissatisfaction with his
leadership increased. The group appears to have become disenchanted with him for issues
related to compensation from archaeological site monitoring (people questioned whether or not
Belardes was making his required contributions), and accused him of making threats of personal
violence against JBM members who were working as archaeological monitors. A 1989 letter
detailed complaints against him between November 1988 and January 1989, addressing not just
those issues, but his reluctance or refusal to “teach us our culture and heritage” and his refusal to
allow certain members of the group to participate in the “Ghost Dance” (JBM Tribal Council c.
1989, 5-6). There is no indication that Belardes ever replied in writing to these concerns or
responded in some other fashion.

On February 18, 1989, the JBM voted to replace Raymond Belardes as Spokesman, and elected
his cousin David to serve as his replacement (JBM Minutes 2/18/1989, 2). Raymond Belardes
tried to mount a defense against his removal, maintaining that the election was illegal and that he
was the “chief and spiritual leader” of the group (Orange County Register 2/21/1989, 1), but the
petition submission does not contain any information indicating that Raymond Belardes had any

167
Panhe was one of the 15 original SJC Mission Indian villages identified by Boscana (Boscana 1934,
61), and the natal village of many SJC Mission Indians before 1834, and was also known by its Spanish name, San
Mateo. It had also been a “rancho” during the Mission period.

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Juaneño Band of Mission Indians (Petitioner #84A) Proposed Finding

followers who contested David Belardes’s election. Raymond Belardes continued to insist that
he was still the group’s “Chief” and leader, and also signed documents indicating that he was
“Chief” of the “Coastal Juaneño Band of Mission Indians,” but there is no information
identifying this entity in the record or any information regarding whether it was composed of
people who may have left the JBM and continued to support Raymond Belardes. The JBM itself
sent a letter to various state authorities, stating that “Raymond Belardes has created what appears
to be a fraudulent entity. . .” and maintained that the only authorized spokesman or chairman of
the JBM was David Belardes (Rios 12/11/1989, 1) Raymond Belardes’s involvement with the
group, including as an archaeological monitor, virtually ceased, although one record indicates
that he was involved in archaeological site monitoring until June 1992 (JBM Minutes 6/27/1992,
2), and sporadic mentions of him between 1988 and his death in 2006.

Because of a lack of attendance lists from meetings from 1985 until 1990, there is no information
for a five-year period documenting who attended the group’s meetings or where those
individuals lived. However, sign-in sheets in the record from after 1990 indicate that more
people from the town of SJC attended JBM meetings than had attended in previous years. It is
unclear whether the increase in attendance of people from SJC occurred gradually over the years
between 1986 and 1990, correlates with David Belardes’s replacement of his cousin Raymond in
February 1989. If this is the case, then it may be an indication that, within the residential core
group (and particularly among older SJC residents), people were sharing information and acting
together to influence the leadership of the JBM.

David Belardes, the newly-elected JBM spokesman, soon found himself at odds with the
hierarchy of the mission over the dismissal of Floyd Nieblas, a longtime employee who was a
local resident and the descendant of the historical SJC Indian tribe, as well as challenging some
other policies occurring at the mission that affected JBM members. The SJC Catholic parish
recruited wealthy benefactors and employing modern fundraising techniques to promote the
mission as a tourist attraction and reception facility in order to raise $12 million to stabilize
historic mission structures. Local JBM members, on the other hand, viewed SJC Mission as their
local church, and felt that parish officials ignored their concerns such as the condition of the
local graveyard (Orange County Register 2/10/1990, 1-2; Orange County Register 3/16/1990, 1;
Orange County Register 3/26/1990, 1). Nieblas’s dismissal changed the dynamic between the
JBM and the mission, but also appears to have brought together members of both the CIC and
JBM to support another descendant being treated poorly. Members of the CIC, in particular,
appear to have been reluctant to confront the authorities prior to the firing of Nieblas. This event
politicized some of the CIC members, who came to recognize the efficacy of having a more
overtly political organization to represent them. The members of the JBM, along with various
non-member supporters, protested the mission’s treatment of Nieblas by declining to participate
in the festivities inside the mission grounds. Instead, a number of members gathered across the
street during the Swallows Day festivities, singing and drumming (SJC Dispatch 1990, 1).

Nieblas’s dismissal was but one in a long series of mission decisions that local members felt
were being made in favor of newer, wealthier residents of the town. According to David
Belardes:

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Juaneño Band of Mission Indians (Petitioner #84A) Proposed Finding

. . . Their push is getting away from little old Mission SJC and just having their
tourist gate and making their money that way and everybody just working there
and being happy. When this new guy came in- this corporate person, went all to
computers, hired his whole staff and just in my mind it’s like out with the old, in
with the new- like a new era- and the Juaneños aren’t part of that new era. So
I’ve been banging on Father and a few of the other people pretty hard so now I’ve
got them all bent out of shape at me. (Weinberg et al., 1990-1991, 11)

The once-private personnel issue between Nieblas, David Belardes, and the SJC Mission
administration became very public, with local newspapers reporting on the dispute (Capistrano
Valley News 2/1/1990, 1-2). Father James Harvey, the priest in charge of the mission, criticized
the JBM organization and individual JBM members from the pulpit (JBM 3/1/1990, 1).
Attempts at reconciliation were made in an attempt to restore the relationship, and steps taken
included holding a special mass with a Native American priest (Capistrano Valley News,
5/30/1991, 1). However, when Belardes criticized the selling of alcohol on the mission grounds
during an event hosted there, Monsignor Paul Martin took out advertisements in two local papers
criticizing Belardes’s comments. Shortly after those comments, the JBM also lost permission to
use the mission gym to hold its meetings, and about 30 JBM members (including David Belardes
and Rudolph Martinez) are reported to have picketed the mission (Orange County Register
9/16/1990, 1).

In time, the JBM and the mission resolved these issues and the relationship between the church
and the JBM improved. The JBM even resumed meetings at the Mission Gym for a time (JBM
Newsletter 10/1991, 1). However, the changes in the mission hierarchy, the composition of the
town of SJC (where newcomers now vastly outnumbered long-time residents), and the new,
more confrontational attitude of the group meant that the relationship between the JBM and the
mission itself had permanently changed.

Summary of Evidence Relevant to Political Influence, 1964-1993

The record includes almost no evidence to demonstrate the exercise of political influence under
criterion 83.7(c) from 1964 until 1978. The record includes no evidence of any type of activity,
formal political organization, or informal influence and decision-making, between 1964 and
1974, and little evidence or analysis of the composition and activities of the CIC organization
between 1975 and 1978. There is no indication that the CIC was a continuation of the MIF or
any of the claims organizations Clarence Lobo organized, although the organizations’ members
drew from the same pool of descendants of pre-1900 SJC town residents.

Raymond Belardes initially organized JBM as an “offshoot” of the CIC, but it quickly became a
discrete entity of its own, with activities, a membership, and an agenda that appears to have
differed significantly from that of the CIC. Some CIC members, particularly the older SJC town
residents, initially opposed JBM actions (and also disapproved of the confrontational political
actions JBM’s spokesman Raymond Belardes took).

The record contained little or no evidence to demonstrate that the JBM leadership exercised
political influence over the membership from 1978 until 1993, other than through the activities

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Juaneño Band of Mission Indians (Petitioner #84A) Proposed Finding

of the formal organization. The JBM organization trained members to serve as archaeological
site monitors to protect archaeological resources, and members contributed a portion of money
earned through site monitoring back to the group’s general fund. Members also gained access to
several acres of land on Camp Pendleton and organized work parties on weekends to clear and
maintain a meeting place there. However, the JBM organization’s eventual dissatisfaction with
its leader, Raymond Belardes, resulted in the group voting to replace him with his cousin, David
Belardes and the evidence indicates that Raymond Belardes was not able to muster any member
support for his claims to be the legitimate leader of the group. Many local residents, including
those who had been members of the CIC, later became active members of the JBM (and later, the
JBA). The JBA petitioner submitted no explanation as to when and how CIC members
eventually joined the JBM, although their participation appears to coincide with Raymond
Belardes’ 1989 election loss, and the controversy regarding the firing of Floyd Nieblas from SJC
Mission. The totality of the evidence from about 1989 to 1993 points to members of a core
group residing in SJC exercising some influence on the leadership and actions of the JBM
organization. Although this evidence is not sufficient to demonstrate political influence under
the regulations, it raises relevant questions about possible “behind-the-scenes” pressure on the
JBM council to find a leader who was acceptable to the residential core at SJC as well as the
larger body of non-SJC residents.

Evidence Relevant to Political Influence 1993-Present

The association that became known as the JBB petitioner did not officially submit its letter of
intent to the Department until February 1996, but the event leading up to the creation of this
entity appears to have been the JBM April 1993 election (other interviews indicate that
personality clashes between David Belardes and Sonia Johnston were an underlying factor, with
some ambiguous reference to issues of gender being important).168 An unidentified member
contested the legality of an election held in April 1993 because (he or she believed) people had
been allowed to vote by a show of hands, rather than by ballot, in favor of retaining the existing
council rather than holding an election. The letter not only contested retaining the council by
such a vote, but also maintained that many of those who did vote did not satisfy the group’s 1/8th
blood quantum required for voting members (JBM Minutes 5/15/1993, 2). The group’s secretary
(María Frances) also refused to certify the results of the election because of the perceived
irregularity, and the JBM leadership suspended her in August 1993 (Frietze 8/23/1993, 1).

The California State legislature memorialized their support for the JBM organization on August
26, 1993, asking “the President and the Congress of the United States to support and declare that
the Juaneño Band of Mission Indians, Acjachemen Nation, to be the aboriginal tribe of Orange
county . . .” (CA Assembly and Senate 8/26/1993, 1).

168
At least two meeting minutes refer to an unspecified threat to “split the tribe and take the packet” (JBM
3/6/1993, 1; JBM 4/17/1993, 2). The minutes are unclear as to where this threat was coming from, but one other
reference in the April 17, 1993, minutes states that “Peter Mares spoke in support of David Belardes and against a
woman leader.” (2) One other interview also referred to issues relating to gender as being part of the reason for the
eventual rift (Lopez et al. 2006, 74)

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Juaneño Band of Mission Indians (Petitioner #84A) Proposed Finding

Despite the State government’s show of support, the internal disagreements continued. Sonia
[Abaya Zucker] Johnston and her husband Darrell Johnston agreed with María Frances that the
election was conducted improperly and addressed their concerns regarding the perceived
irregularities in voting in a letter to the JBM council (Johnston 10/18/1993, 1). In May 1994, the
situation had reached the point where it was irresolvable (JBM Minutes 5/21/1994 a; 1-8).
Twenty-eight people then resigned from the leadership of David Belardes and supported Sonia
Johnston (Orange County Register 4/23/1997, 1). In response, three members of the David
Belardes council (Belardes, Vice-Chair Jean Frietze, and Alfonso Ollivares) officially removed
Darrell and Sonia Johnston from JBM membership (Belardes et al. 7/10/1994, 1-2). Five other
Johnston supporters also received identical notices removing them from JBM membership.169
However, at least 40 JBM members, including the five Belardes removed in July 1994,
supported Sonia Johnston and voted her “interim spokesperson” in September 1994 (JBM
9/1994, 1). The opposing leaders did not recognize the position of “interim spokesperson”, and
filed lawsuits and restraining orders against Johnston and her supporters (Juaneño v. General
Council 10/13/1994, 1-2; Orange County Register 10/18/1994, 1; Juaneño v. General Council
11/02/1994, 1-2). In November 1994, a judge denied an injunction the Belardes-led members
requested to prevent the Johnston-led members from holding elections in December (Los Angeles
Times 11/24/1994, 1).

The initial dissenters and a number of additional supporters held an election in December 1994,
voted in Sonia Johnston as chairperson, and maintained its own five-member council as the
legally elected council of JBM (JBM 12/22/1994, 1-2). Records indicate that 91 members cast
ballots in that election, with 23 deemed invalid for either the voting member not meeting the
1/8th blood quantum or the name not being on the tribal roll (one absentee ballot was excluded
because its date of arrival was unverifiable) and 68 deemed acceptable (IDRS 12/28/1994, 1).
Some members of the Belardes-led group claimed that the election organizers did not allow them
to vote in the election because they were not on that organization’s voting roll (JBM Minutes
12/17/1994a, 1). The two organizations continued to contest each other’s claim to being the
“real” council throughout 1995, and multiple attempts at unification failed (JBA Minutes
3/12/1995, 1; JBB Agenda 6/7/1995, 3; JBA Minutes 9/20/1995, 2; JBA Minutes 11/18/1995a,
1-2). The Belardes-led members also elected David Belardes “chief” at the April 26, 1995,
reunion.

Both councils expressed concerns that the existence of two councils would affect the petition for
Federal acknowledgment, but remained steadfast in their insistence that the other council was
illegal. Both also maintained that there was only one “tribe,” with one membership list, and that
they, not the other council, were the legitimate representative body of that “tribe.” In May 1995,
the Department removed the JBM from the list of groups whose petitions were ready for active
consideration, due to the dispute over leadership and membership questions. OFA’s analysis of
the supplemental membership lists the Belardes-led group and the Johnston-led group submitted
to the Department demonstrates that the membership lists each organization submitted were
substantially different, and therefore the submission could not be treated as that of one petitioner
(Reckord 7/18/1995, 1). The Department gave the two groups the option of coming together to

169
Years later, at least one of the five members removed during this time joined the JBA group.

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Juaneño Band of Mission Indians (Petitioner #84A) Proposed Finding

agree on one membership list (and, therefore, one governing body), or being considered separate
petitioners.

JBB council minutes described one unsuccessful attempt at reconciliation during this period
when members of the Unification Committee of the Belardes-led organization attended the
Johnston-led organization’s council meeting (JBB Minutes 9/16/1995, 1-2), and other attempts
described elsewhere in the record proved equally fruitless.

In December 1995 the Sonia Johnston-chaired body decided to submit a separate letter of intent
(JBB Minutes12/16/1995a, 1).170 The Department received the official letter of intent in
February 1996 (Johnston, Caballero et al. 2/17/1996 LOI, 1). The Department then designated
the Johnston-led organization as “Petitioner 84B,” and the Belardes-chaired organization as
“Petitioner 84A.”171 Both petitioners claimed that the documented petition JBM submitted was
their petition.

No evidence in the record revealed a uniform reason why some members who had been in JBM
enrolled in either JBA or JBB, but an analysis of the documentation in the record indicates that
residence in SJC or another Orange County city had a significant bearing on which group people
joined. The majority of members of both groups lived outside of SJC, but almost all of the
residents of SJC joined the JBA, as did the majority of the people whose families had a long
history of participation in the MIF and the claims activities Clarence Lobo oversaw. The
evidence in the record does not indicate a discussion of other factors that influenced people to
choose one group over the other.

Members of the JBB, including Darrell Johnston (Sonia Johnston’s husband) and Helen
McMullen, continued to be active with the Capistrano Indian Council (CIC), which also used the
Harrison House/Parra Adobe. However, there are some indications in the record that their
involvement in the organization made some members of the JBA (and, later, the JBMI-IP)
reluctant to attend meetings and events held there. One member of the JBMI-IP who lives in
SJC indicated in her interview that she stopped attending the CIC because of the influence of
Sonia and Darrel Johnston (R. Arce 2006, JBMI-IP [32]). According to the minutes from one
JBA meeting, Darrell Johnston once put a motion on the floor at a meeting of the CIC that all
discussion of politics should be prohibited during meetings, and limited to conversations after
meetings (JBA Minutes 2 8/15/1996, 8). The JBA petitioner did not submit additional
information describing how the current political situation has affected the participation of
its’members in events held at the CIC.

At the same time as the JBA grappled with the JBB issue, the JBA also experienced problems
with its own leadership. Minutes from a JBA council meeting in 1996 indicate that some
members were upset with David Belardes for missing meetings and were also concerned with
170
There is no evidence in the petition that the JBB group held a vote to decide to proceed as a separate
petitioner.
171
Almost a year before the submission of the 1996 letter of intent, however, the group had asserted that it
was “the legally elected council” (JBB Newsletter 1/1995, 1) and started publishing its own newsletter. The two
groups also hosted separate annual reunions that year.

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Juaneño Band of Mission Indians (Petitioner #84A) Proposed Finding

contracts Belardes had signed on behalf of the organization, particularly some associated with
Las Vegas gaming interests. Members also felt that he was too secretive and did not keep them
informed of important matters. Matters came to a head in August 1996, with a number of terse
letters going back and forth between David Belardes and the Council regarding these various
matters (JBA Minutes 8/15/1996, 6; Belardes 8/23/1996, 1-3). Some council members and
group members, particularly Jean Frietze and Teeter Romero, also felt Belardes betrayed them,
specifically as it related to his acquisition of the title of “chief” during the turmoil of the year
before. They felt that he had used the difficulties with the JBB organization to maneuver the
council into supporting his being named “chief” (JBA Minutes 8/15/1996, 5-6).

The tension continued to grow, so much so that two months later David Belardes submitted a
letter to the council stating that he would not run again for the office of Chairman (Belardes
10/19/1996, 1-2). An election was supposed to take place January 18, 1997, but a letter dated
January 17, 1997, from Eugene Mendez (b.1932), the Chairman of the election committee, listed
11 complaints about the actions of the “Tribal Council” regarding the election (Mendez
1/17/1997, 1-2). Consequently, Mendez saw no alternative but to postpone the elections due to
these alleged irregularities. However, no other members of the election committee signed this
letter. A Special General Council meeting on January 18, 1997, (the day that was supposed to be
Election Day) voted to support the election suspension, but a later meeting on February 1, 1997,
declared the January 18 meeting illegal (JBA Minutes 2/1/1997, 2). The council rescheduled the
election several times (JBA Newsletter 3/10/1997, 1).172 Eugene Mendez continued to complain
that the “Tribal Council” was acting in an unacceptable manner (Mendez 4/1997, 1), and some
other members supported his contentions (Lobo 4/16/1997, 1-2).

In April 1997, the JBA certified 406 eligible voters (JBA Voters List 4/17/1997, 1). The election
was held on April 19, 1997, but the morning of the election, David Belardes distributed copies of
what he said was a “suppressed” legal report outside of the polling place in an attempt to
dissuade people from voting. According to Belardes, the Council had signed illegal contracts
with Las Vegas gaming interests, and had intentionally kept this information from members for
several weeks, keeping the voters from making an informed decision before the upcoming
election (Belardes 4/19/1997, 1). Eugene Mendez then declined to certify the results of the April
19, 1997, election due to what he felt were violations of the electoral process (Mendez
5/29/1997, 1; JBA Minutes 5/3/1997, 1). His brother Richard Mendez (b. 1935), who was also
on the election committee, chose not to participate in the final vote-counting and certification
(Lopez 4/19/1997, 4; JBA Election Committee Charts 5/3/1997, 1). The remaining four
members of the election committee did not share this view, and chose another chairman to head
the committee and certify the election (Lobo et al. 6/6/1997, 1).

On June 14, 1997, the recently-elected council officially removed David Belardes from the JBA
membership (JBA Tribal Council 6/14/1997, 1-2). Belardes, however, maintained the election
was invalid and that he was still the Chairman (JBA 6/19/1997, 1). Further, he removed four
members of the council, including Jean Frietze, from their positions (Belardes 8/7/1997, 1). The

172
The council appointed “facilitators” at some meetings, ostensibly to keep order (Lopez 4/8/1997, 1).
One of these “facilitators” dressed in his Marine Corps uniform and carried a baseball bat, which he pounded on the
floor (JBA Minutes 2/9/1997, 1; JBA Election Committee 3/6/1997, 2). Although intended to keep order, it served
only to further anger and alienate others; one threw a chair at the facilitator (R. Nieblas 2006 JBMI-IP [30-31]).

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Juaneño Band of Mission Indians (Petitioner #84A) Proposed Finding

majority of the JBA’s members, however, considered the election valid, and recognized Jean
Frietze as their new Chair. David Belardes and over 200 supporters (including both Mendez
brothers and the other people who had supported Eugene Mendez’s complaints against the
“Tribal Council”) eventually established themselves as a separate organization and continued to
contest the designation of the Jean Frietze-led body as the JBA petitioner (at present, nearly 40
percent of the JBMI-IP are related to either the Belardes family or Mendez family). The
Department designated the Belardes-led organization as an interested party to the 84A petitioner.
Belardes also continued to use the title of “Chief,” though the members of the JBA no longer
continued to acknowledge his title. The JBA did not, however, elect or appoint any other
“chiefs.”

Jean (Bracamontes) Frietze served as the JBA chairperson from 1997 until 2001. Frietze, who
had grown up in Santa Ana, had been involved in the JBM organization at its inception, and had
served in a number of council positions before being elected Chair. Under her leadership, the
council attempted to correct errors they felt David Belardes had made in negotiating certain
contracts with financial backers (Orange County Register 7/12/1997, 1). The JBA also
continued to pursue Federal acknowledgment, historic preservation, and the reburial of unearthed
human remains.

The JBA elected Damien Shilo, the vice-chair under Frietze, chairman in January 2001.173
Shilo’s father, Al Ollivares,174 had been involved with the JBM and JBA council and
organization in the 1990’s, but Shilo himself was a relative newcomer to the organization. He
first appeared on the JBA membership list in 1999. As chairman, he dealt with many of the same
issues that Jean Frietze had, including the continued pursuit of Federal acknowledgment. Shilo
was also the chairman when the dispute over the Putiidhem site erupted at the end of 2003. The
Catholic diocese intended to develop the 29-acre site, which some archaeologists identified as a
historical Acjachemen village, for the local Catholic high school. Members of the JBA and JBB
both protested this development, and maintained that the site was a burial ground that should be
preserved. Members also held a number of prayer vigils at this site, and the JBA filed a lawsuit
to protect the site (JBA Newsletter 1/2003, 1).175 The JBA petitioner did not include sufficient
evidence describing which members actively participated in the prayer vigils, or which JBA
members supported the governing bodies’ efforts.

Damien Shilo lost the January 2005 election to Anthony Rivera, Jr. Rivera, who had previously
served as chairman of the Archaeology committee, was young (36), with degrees from Brigham
Young and Harvard Universities. He and the other council members wasted no time, updating
the JBA’s databases, creating a website, and making a number of public appearances. The JBA
also secured additional political and legal assistance in its quest for Federal acknowledgment
(JBA Newsletter 8/2005, 4; JBA Newsletter 9/2005, 10). SJC Mission, which had, up until then,
not endorsed any of the “Juaneño” organizations, endorsed the Anthony Rivera-chaired
173
It is unclear from the documentation whether Shilo ran unopposed or if he actually defeated Frietze; in a
2006 interview, she stated that she “gave up” her position (J. Frietze 2006, JBA [45]).
174
This family spells their surname with two “l”s, but are relatives of the Ricardes-descended Oliveras
family who use only one “l.”
175
For additional discussion of this protest, see the discussion under criterion 83.7(b).

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Juaneño Band of Mission Indians (Petitioner #84A) Proposed Finding

organization (Lawrence and Holguin 8/23/2005, 1). JBA members OFA interviewed in 2006
described being very pleased with Anthony Rivera’s leadership in the brief time that he had been
in office, particularly emphasizing the open nature of his leadership and the availability of
information the council provided.

JBA submitted 15 copies of tribal council “executive” and “open” meeting minutes dated from
1998 to 2004. Though the minutes name the council members in attendance, the JBA did not
submit sign-in sheets. However, the minutes indicate that sign-in sheets did exist at one time.
The minutes do include the total number of votes cast for various issues, so a rough idea of the
total number of voters who attended meetings during this time can be obtained. Over the course
of these 15 meetings, an average of 24 members voted. There is no information included in the
documentation indicating whether or not council members voted during meetings.

The JBA members OFA interviewed in 2006 were happy with their current leadership, but they
also expressed regret and frustration over the separation of the three organizations. Perhaps
because the arguments were more recent or because JBA and JBMI-IP have a number of
members living in SJC who have significant ties to the town, it appears that JBA members are
more frustrated over the problems which had led to the difficulties with the JBMI-IP than with
the rift with the JBB, even though the JBB petitioner has more members. In particular, many
interview subjects felt David Belardes betrayed them, particularly those people who supported
him as both chairman and “chief.” JBA members cited his personal demeanor, as well as
concerns over gaming funds and other expenses as reasons they choose not to follow him after
1997 (J. Frietze 2006, JBA [24, 35]; M. Walkingstick 2006, JBA [42-43]; F. Lopez et al. 2006,
[76-77]; L. and M. Valenzuela 2006, [71]). However, he also generated a considerable amount
of loyalty among the members who formally enrolled with the JBMI-IP, many whom he has
helped personally. Several of these members were lifetime SJC residents who knew him and had
grown up with him; others had been involved with the JBM and the JBA for many years. Those
who affiliated themselves with the JBMI-IP admitted that David Belardes was sometimes
difficult to deal with, but nevertheless believed he had the best interests of the members at heart
(C. and J. Gollette 2006, JBMI-IP [67]; J. Nieblas 2006, JBMI-IP [60].

The JBA, JBB, and JBMI-IP have made occasional attempts at unifying, but these efforts proved
fruitless. Most JBA members blamed the failure to unify on the leaders of the other
organizations, while expressing satisfaction with their own leadership. They also expressed how
open their organization would be to have members from the other organization join the JBA.176
At the same time, no members gave the impression that they would have been amenable to
belonging to an organization either Sonia Johnston or David Belardes (several were particularly
emphatic that they did not want to belong to a Belardes-chaired organization). Some gave
examples of individuals who had once belonged to the JBB, but who had joined the JBA,
implying that the members had left the other group because they recognized the legitimacy of the
JBA’s leadership (OFA analysis indicates that 236 people, or approximately 14 percent of the
1,640 members named on the November 2005 JBA list had been listed on the 1997 JBB
membership list. OFA also identified eight JBA members named on JBB membership list who
continued to appear on the current JBA membership list).

176
The same can be said for the members of the JBB and JBMI-IP, who indicated that the problems were
the other leaders’ fault, but that their particular group would have no problem welcoming the other members.

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Juaneño Band of Mission Indians (Petitioner #84A) Proposed Finding

No JBA members mentioned anyone who had left the JBA for one of the other organizations
since the members who formed JBMI-IP withdrew in 1997,177 although they all emphasized that
they still speak, visit, and maintain their relationships with friends and relatives who belonged to
the other organizations.178 The JBA members (as well as members of the JBB and JBMI-IP)
gave the indication that people would continue to make attempts, both publicly and privately, to
try and bring the organizations together under one council.

Summaryof Evidence Relevant to Political Authority,1993-Present

The available evidence in the record is not sufficient to demonstrate political influence within the
JBA petitioner, and does not satisfy criterion 83.7(c) between 1993 and the present. The
evidence in the record and the conflicts over leadership provide some indications of a bilateral
relationship between the petitioner’s members and the group’s leadership. However, the drastic
changes in membership documented in the group’s membership lists indicate that the JBA is not
the JBM petitioner by another name, but a new group that draws its members from the same pool
of descendants as the JBB and JBMI-IP. The record includes no evidence that the newly-
enrolled people composed a political subgroup or any group at all, nor does in demonstrate how
the leadership maintained political influence over a rapidly changing group of people.

Summary of Political Influence, 1834–Present

The evidence currently available in the record does not indicate that the JBA petitioner satisfies
criterion 83.7(c) at any time from 1834 to the present. The available evidence for the Spanish
and Mexican periods (1776-1848) provides sufficient evidence of political authority within the
SJC historical Indian tribe, but evidence in the petition demonstrates that only a small portion of
the JBA petitioner descends from individuals who were of SJC ancestry, but who appear to have
left the historical SJC Indian tribe as individuals, often before 1834. There is also no available
evidence from the early statehood period which demonstrates by a reasonable likelihood that
representatives of a political entity of descendants from the historical SJC Indian tribe signed any
of the 1852 unratified treaties. The petitioner did not present sufficient evidence of formal or
informal leadership among its claimed ancestors during the late 19th century or early 20th
century. The formation of the umbrella organization of the MIF in 1920 appears to have served
as a catalyst for the organization of the local SJC chapter. However, the information provided
about the MIF SJC chapter indicates that it functioned predominantly as a claims organization,
and does not indicate that the claims were of importance to the petitioner’s ancestors prior to the
founding of the MIF. There is no evidence in the petition to indicate that, with the exception of
claims, the leadership of the MIF SJC chapter addressed issues important to its membership
(such as finding employment or securing medical treatment for members), though other MIF
chapters addressed these issues. There is some evidence that the local leadership of the MIF

177
Though many members of the JBMI-IP expressed strong opinions about Sonia Johnston or former JBA
chair Jeanne Frietze, few knew much about the current JBA chairman Anthony Rivera other than his educational
credentials. Members of the JBB also knew very little about Mr. Rivera, even though he had formerly been enrolled
with the group.
178
See criterion 83.7(b) for more discussion of the social relationships between people who belong to JBA,
JBB, and JBMI-IP.

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Juaneño Band of Mission Indians (Petitioner #84A) Proposed Finding

helped members (and some others) file their applications for the 1928 Claims Act, but there is
little evidence regarding any other activities of the MIF SJC chapter.

The evidence in the record related to Clarence Lobo’s activities in the late 1940’s through the
mid -1960’s provides little evidence of a bilateral political relationship between Lobo and the
members of the claimed SJC Mission Indian descendants. His activities also appear to focus
almost exclusively on claims activities, and in this regard, his advocacy on behalf of pan-Indian
organizations and a discrete group of Indian descendants in SJC is sometimes uncertain. The
record included little evidence of Clarence Lobo’s leadership outside of his involvement with a
number of pan-Indian organizations and the California claims issues.

In the years between the time illness sidelined Clarence Lobo’s political activity and his move to
northern California (1964-1975), the record presented almost no evidence of any political
activity. There is no indication of any informal leadership during this time. After the 1975
establishment of the Capistrano Indian Council (CIC), an organization which included non-
Indians and non-SJC Indians, , some information indicated a level of political organization
among the local claimed descendants. However, the evidence indicated very little participation
in the organization from people who lived outside the immediate area, and there is no indication
that the people in those areas formed any parallel organizations of their own.

From 1978 through 1993, the JBM organization demonstrated a level of political influence,
particularly in challenging the leadership of the SJC Mission in 1990. However, the evidence as
presented does not demonstrate that the JBM satisfied the criterion during this time period. The
JBM was a very recent organization, and the issues JBM addressed appear to have been only
issues that were new to the group (rather than, for example, long-standing disputes over
resources, either among members of the organization, or between members and outsiders). The
rates of participation in activities, decision-making and organization were exceedingly low. Few
people attended meetings, held office, and profited from archaeological monitoring employment
in relation to the reported size of the group. The 1990 change in leadership and the JBM
involvement in the Floyd Nieblas dispute with the SJC Mission does appear to have opened a
door to membership of local CIC membership who do not appear to have been involved with the
JBM organization. However, the evidence in this case raises many questions about the nature of
member’ political participation in this organization. At this point, the evidence does not
demonstrate that the petitioner meets criterion (c) during this period.

The petition documentation includes information about the SJC chapter of the MIF, the various
organizations of Clarence Lobo, the CIC, the JBM, and the JBA petitioner. However, the
evidence about these organizations does not demonstrate a single entity changing through time
and identified by different names. Each organization, although drawing on the same potential
pool of pre-1900 SJC residents, was a separate entity with a different structure and different
aims. For example, records from the MIF during the 1920’s show the involvement of a number
of MIF members on the group’s Board of Directors and in other positions of leadership, while
documents from Clarence Lobo’s various organizations demonstrate very little participation from
other people he claimed to represent. Likewise, the contemporary JBA petitioner is not the JBM
petitioner under another name. The members of Sonia Johnston’s organization began their
separation in 1993, and the group submitted its letter of intent in 1996. The organization that

170
Juaneño Band of Mission Indians (Petitioner #84A) Proposed Finding

became the JBA experienced another significant loss of membership when the members of the
JBMI-IP started holding separate meetings in 1997. There is some reason to believe that the
JBMI-IP is more closely associated with the JBA than with JBB, but whether or not it is a faction
of JBA remains ambiguous. In addition to the loss of members, the current JBA membership
list also indicates that a significant number of people now belong to the JBA who had no
previous connection to any group of claimed SJC Mission Indian descendants prior to 1995. The
JBA organization as it existed in 2005 does not encompass the JBM as it existed in 1995, nor is it
similar to the JBA as it existed in 1996.

From 1996 until the present, the JBA organization has held elections and addressed a number of
issues important to its members, as discussed in numerous sets of meeting minutes, newsletters,
and newspaper arguments. These issues included the pursuit of Federal acknowledgment and
archaeological monitoring. However, although there is some evidence of the governing body
responding to the concerns of its members, and of the members’ ability to influence the actions
of the leadership, the evidence is insufficient to determine whether the petitioner meets the
criterion.

The evidence available in the record does not demonstrate political influence from 1834 to the
present. The historical SJC tribe would meet this criterion until 1834, but the JBA petitioner has
not demonstrated that it is a continuation of the historical SJC. Further, it has not demonstrated
political influence within such a continuously existing entity at any time since 1834. Therefore,
the JBA petitioner does not satisfy criterion 83.7(c) from 1834 to the present.

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Juaneño Band of Mission Indians (Petitioner #84A) Proposed Finding

Criterion 83.7(d) requires

a copy of the group’s present governing document including its

membership criteria. In the absence of a written document,
the petitioner must provide a statement describing in full its
membership criteria and current governing procedures.

Introduction

The disputed JBM election in 1994 resulted in the formation of two separate groups (Johnston
12/29/1994) (See discussion in Administrative History and under Criterion 83.7(c)). Both the
JBA and the JBB petitioners claim that the original JBM petitioner’s submitted materials apply
to each of their own groups. Both petitioning groups use the same 1979 JBM governing
document.179

The JBA petitioner has submitted a governing document that describes the group’s governing
procedures and membership criteria, thus meeting the requirements of criterion 83.7(d).

Governing Document

Current Governing Document

OFA received a governing document entitled “Constitution of the Juaneño Band of Mission
Indians 1979” with the JBA submission on September 30, 1999 (JBM 1979). According to the
JBM minutes, the general membership approved the governing document on October 21, 1979
(JBM Minutes 6/21/1980). The document contains a preamble and 12 articles addressing
purpose, territory and jurisdiction, membership and enrollment, the general council, the “tribal
council,” powers of the “tribal council,” administration, election and removal of officers,
referenda, individual rights, ratification, and amendments. OFA also received, on November 30,
2005, a four-page Membership Ordinance that the JBA group had adopted on October 16, 1996
(JBA Membership Ordinance 10/17/1996).

Previous Governing Documents

The JBA did not submit any previous governing documents.

179
The JBA, the JBB, and the JBMI-IP submitted the identical 1979 constitution with the same title,
although the JBMI-IP group later submitted an amended version of this same constitution.

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Juaneño Band of Mission Indians (Petitioner #84A) Proposed Finding

Governance and Membership as Presented in Governing Documents

Governance

Article V of the 1979 constitution defines eligibility, terms of office, meetings, and procedures
and compensation for the group’s five-person governing body, termed the “tribal council.”
Article VI outlines the governing powers of the “tribal council.” This article also defines the
officers (chairman, vice-chairman, and secretary) of the general council (membership). Article
VII addresses administration and sets forth the position description, qualifications, and
responsibilities of the “tribal manager.” Article VIII provides for election, inauguration, and
removal of “council members,” referring primarily to “tribal council” members, but sometimes
including officers of the general council. Thus, the governing document does describe
governance procedures for the group.

Membership

1) Membership Eligibility Criteria

Article III, Section 1, of the 1979 constitution that the JBA petitioner submitted states that “no
person who is a member of any other nation, tribe, band, or community shall at the same time be
a member of the Juaneño Band” (JBM 1979). This same section requires that members of the
petitioner shall be

(a) All persons of Juaneño blood whose names appear on the 1933 California Judgment
roll;180 and
(b) All persons including those persons born in the future who are direct lineal descendants
of those persons whose names on the 1933 California Judgment Roll and who possess at
least one-eighth (1/8) degree Juaneño Indian blood; and,
(c) All persons of Indian blood upon whom membership is conferred by adoption. (JBM
1979)

The JBA petitioner also submitted a membership ordinance (JBA Membership Ordinance
10/17/1996) dated October 17, 1996, that OFA received on November 30, 2005. It expands the
membership eligibility criteria to specifically include all persons who have at least one natural
parent who is a member of the group, and provides for retention of membership for members
who marry outside the group or who are adopted non-members.

It is not clear whether the 1/8 Juaneño blood requirement pertains to current members, or only
those potential members “born in the future,” presumably meaning after 1979 when the
governing document was created. The Federal acknowledgment process does not require
petitioners to have a blood quantum standard for membership.

Article III, Section 2, describes various categories of membership: base enrollees, descendants of
base enrollees, non-voting members, and voting members. Although the membership ordinance

180
The official name of this document is “Census Roll of the Indians of California under the Act of May
18, 1928” (45 Stat, p.602), referred to in this PF as “1933 Census Roll.”

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Juaneño Band of Mission Indians (Petitioner #84A) Proposed Finding

relies on blood quantum to define the voting and non-voting categories, it does not mention any
age requirements for membership and voting. However, Article IV (General Council), Section 1
(Electorate), defines “tribal members eighteen (18) years old or older” as the members of the
general council who are eligible to vote. The current membership list does not include anyone
under age 18 (see criterion 83.7(e)).

2) Membership Application Process

Article III, Section 3, is entitled “Enrollment Procedures,” but does not define procedures for
enrollment. This section addresses only the powers of the group’s council to regulate enrollment
and removal of members.

Article III, Section 4, states, “No person shall be enrolled as an adopted member of the Juaneño
Band except by a majority vote of the General Council.”

The JBA petitioner submitted blank sample application forms, including

• an “Application Letter,” which provides directions for completing five forms required for
membership and instructions for sending a “Certification of Degree of Indian Blood” and
a birth or baptismal certificate to the petitioner’s office;
• a request form for obtaining a “Certification of Degree of Indian Blood” from the BIA;
• an “Application for Membership,” which requires the applicant’s signature, address and
telephone number, and the names of the applicant’s parents and grandparents; and
• a “BIA Research Authorization” form. (JBA Application 2005 ca; JBA Certification
Request 2005 ca; JBA Research Authorization 1994 ca)

The JBA membership ordinance states that applications for membership are made through the
“tribal clerk” who has “administrative responsibilities according to the membership ordinance”
and that the “tribal council” has the “overall responsibility for the membership ordinance” (JBA
Membership Ordinance 10/17/1996). This document provides for areas of administrative
responsibility; membership status of offspring, spouses, and members who marry; and a
“membership court,” which are not addressed in the constitution. This ordinance, however, does
not incorporate detailed information on application for membership, documents required to
demonstrate membership eligibility, maintenance of membership records or membership lists,
criteria for disenrollment, or the qualifications for membership court “judges.”

3) Resignation, Termination, or Severance of Membership and Reinstatement of Membership

The JBA’s governing document does not otherwise contain provisions for resignation or removal
of members. In Article III, Section 3(a) of the 1979 governing document (JBM 1979), reference
is made to “ordinances governing enrollment and disenrollment procedures and correction of the
tribal roll,” but the JBA petitioner submitted no ordinance describing the process for correction
of the membership roll.

The JBA petitioner’s membership ordinance (JBA Membership Ordinance 10/17/1996) briefly
addresses procedures in Section IV for a “membership court,” empowered to deal with appeals

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Juaneño Band of Mission Indians (Petitioner #84A) Proposed Finding

for redress based on denial of membership, wrongful enrollment of a member, or wrongful

termination or severance of membership. This ordinance does not address voluntary resignation
from membership or causes for temporary and permanent expulsion.

The only example of disenrollment or membership termination from the JBA petitioner is that of
David Belardes, whom the newly elected Council “officially removed” from the JBA
membership on June 14, 1997 (JBA Tribal Council 6/14/1997, 1-2).

Analysis

The first two JBA membership eligibility options require that a member be a direct descendant of
a Juaneño on the 1933 California Indian Census Roll. As discussed in greater detail under
criterion 83.7(e), OFA’s combined genealogical database shows that 732 (45 percent) of JBA’s
1,640 members claim to have a direct ancestor or are themselves listed on the 1933 Census Roll,
which would comport with the petitioner’s membership requirements. However, another 548
members are depicted in OFA’s combined database as linked to a collateral relative on the 1933
Census Roll (including members who participated in the 1955 or 1972 enrollments), and assert
descent from the same 1852 historical individuals claimed in 1933 as San Juan Capistrano
Indians. Combining these 548 JBA members claiming “collateral descent” with the 732
members claiming “direct descent” (or personal enrollment), a total of 78 percent (1,280 of
1,640) of JBA members participated or claim to have near or distant relatives who participated in
the 1933 enrollment as descendants of San Juan Capistrano Indians living in 1852.

Neither the JBA petitioner’s documentation nor the Department’s research identified the
remaining 360 JBA members, or their ancestors, on the 1933 Census Roll or on the 1955 or 1972
Judgment Rolls. It is not known how these 360 members (22 percent of the group) qualified for
membership in JBA unless perhaps under the third and final JBA membership eligibility option
which allows for the adoption of “[a]ll persons of Indian blood] (JBM 1979). The fact that less
than half of JBA’s members appear in OFA’s merged genealogical database181 as participants or
as direct descendants of participants appearing on the 1933 Census Roll indicates that the
petitioner does not accurately apply the membership criteria that are expressed in its governing
document.

The JBA governing document cites the 1933 Census Roll as the only list, census, or other
document containing names of ancestral members, from whom current members or eligible
applicants may descend (California Indians 1933 Roll). The 1933 Census Roll identified
individuals (not groups or tribal entities) as Indians of California, but did not establish any
“requirements regarding tribal recognition and the maintenance of tribal relations” for those
enumerated (Miller 1998, 1; Meritt to Baker 8/21/1928) (see the section entitled Genealogical
Evidence: Records Reviewed under criterion 83.7(e) for a discussion of the 1933 Census Roll.).
Additionally, the petitioner’s governing documents do not contain policies or procedures as to
how members or applicants may document descent from individuals listed on the 1933 Census

181
OFA merged the genealogical databases submitted by the JBA and JBB petitioners and the JBMI-IP
interested party to allow analysis of information on all groups in one database (see discussion under criterion
83.7(e)).

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Roll. Therefore, the petitioner’s governing document lacks clarity on how applicants may meet
the group’s own membership requirements.

The JBA petitioner has not specified the documents required of group members to substantiate
descent from a historical Indian tribe. The JBA petitioner submitted documents adequate to
demonstrate how its membership meets the group’s own membership criteria in most of the 33
sample genealogical files provided, but the sample files represented only a small percentage of
the JBA members. Although the record contains lineage and ancestry charts, U.S. Federal
census records, and the 1933 Census Roll, the JBA petitioner submitted few birth records or
other documents to document complete generation-by-generation descent from either the
historical Indian tribe of SJC or from individuals listed on the 1933 Census Roll (as the JBA
petitioner’s governing document requires).

Some clarification of persons eligible under the third category of membership (adoption) is
recommended, that is, “[a]ll persons of Indian blood upon whom membership is conferred by
adoption” (JBM 1979). The petitioner has not identified the number of members who have been
adopted under this provision, although the Department has noted on the JBA petitioner’s current
(2005) membership list at least two adult members who were adopted as children. However,
there is no evidence in the record documenting Indian ancestry from San Juan Capistrano or any
other Mission for these two members. The broad language of this category could allow for a
large number of individuals to become members who do not descend from SJC Indians and do
not have ties to the historical tribe that existed during the mission period. Adopted individuals
who do not descend from the group’s designated historical Indian tribe may not be considered as
descendants of the historical SJC Indian tribe, in the evaluation of whether the petitioner
descends from the historical SJC Indian tribe under criterion 83.7(e).

Federal acknowledgment regulations do not require petitioners to have a blood quantum standard
for membership. However, the JBA petitioner’s governing document requires all non-adopted
members be of one-eighth (1/8) quantum of “Juaneño Indian blood” and requires all “regular”
members to be “direct lineal descendants of those persons whose names appear on the 1933
Census Roll and who possess at least one-eighth (1/8) degree Juaneño Indian blood (Article III,
Section 1(b)). This latter requirement for “regular” members is problematic as it could be read
two ways: (1) that the ancestor on the 1933 Census Roll possesses at least 1/8 degree Juaneño
Indian blood, or (2) that the descendant of the 1933 enrollee possesses 1/8 degree Juaneño Indian
blood. The membership section of the JBA governing document also contains contradictory
requirements regarding blood quantum (Article III, Section 2(b) (1)); this section states that
members may have a blood quantum of as low as 1/16. In addition, JBA’s governing document
does not state whether blood quantum information from the 1933 Census Roll forms the basis for
current blood quantum calculations.182 The governing document also does not define “Juaneño
Indian” blood (a term that does not appear in the 1933 Census Roll), or state that it is equivalent
to having ancestors who claim to be “SJC” Indians listed on the 1933 Census Roll (a term that
does appear in the 1933 Census Roll).

182
During analysis of the applications for descendants of “San Juan Capistrano Indians” on the 1933
Census Roll, OFA researchers noted that the applicants’ asserted blood quantum would result in a blood quantum
below the 1/8 specified in the current JBA governing document for most of the petitioner’s members who descend
from them. This aspect of the petitioner’s criteria for membership appears to need clarification.

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Juaneño Band of Mission Indians (Petitioner #84A) Proposed Finding

The group is encouraged to submit bylaws, regulations, ordinances, or resolutions that describe
membership application procedures, genealogical documentation, maintenance of membership
lists and membership files, and membership severance and appeal. OFA also requests any
governing documents that may identify specific individuals of the historical Indian tribe of SJC
Mission from whom current members and eligible applicants descend.

Although criterion 83.7(d) does not require the petitioner to address the concerns outlined here,
the JBA is advised that future problems with group administration and membership certification
may arise if it does not address these questions in the governing document, bylaws, regulations,
or official resolutions. The JBA should submit a written statement describing any existing
practices used to demonstrate descent from the historical Indian tribe at SJC Mission, process
applications, and maintain membership records.

Conclusion

The JBA petitioner submitted a governing document that describes its governing procedures and
its membership criteria. Therefore, the JBA petitioner meets the requirements of criterion
83.7(d).

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Juaneño Band of Mission Indians (Petitioner #84A) Proposed Finding

Criterion 83.7(e) requires that

the petitioner’s membership consists of individuals who

descend from a historical Indian tribe or from historical
Indian tribes which combined and functioned as a single
autonomous political entity. . . .[and] the petitioner must
provide an official membership list, separately certified by the
group’s governing body, of all known current members of the
group.

Introduction

As discussed previously in the Historical Overview section of this PF, the JBA petitioner claims
descent from the historical Indian tribe of San Juan Capistrano (SJC) Mission. For purposes of
this evaluation under the criteria, this finding treats the Indian population at the San Juan
Capistrano Mission in 1834 as the historical Indian tribe.

The historical Indian tribe includes individuals who are identified as Indians “of the San Juan
Capistrano Mission” in the registers of Mission San Juan Capistrano (SJC) before secularization
of the Mission in 1834, either by direct reference (such as indio) or by indirect reference (such as
the lack of surname or the presence of ethnic identifiers in records for parents or offspring),183 or
who are identified as Indians of Mission SJC on Indian censuses or other historical documents
during the early-to-middle 19th century. Indians from other missions (such as San Gabriel or
San Diego) or from other identified Indian entities (such as Luiseño or Diegueño) are not
included as “historical Indians of the SJC Mission” in this analysis. In the discussion below, the
term “documented San Juan Capistrano Indian” is used to designate individuals identified on
primary documents in the current record as Indians, or individuals descended from Indians, of
the SJC Mission (as specified above).

Both the JBA petitioner and the JBB petitioner claim descent, indirectly and directly, from
historical individuals who they assert were Indians and were part of an Indian entity at SJC
Mission. These petitioners have some common ancestors and some ancestors who are unique to
each group. Some of the JBA and JBB petitioners’ ancestors (including those in common) are
historical Indians known to have resided at Mission SJC and some are not (see Appendix IV,
Appendix V(a), and Appendix V(b) for lists of claimed ancestors who were individuals from the
historical Indian tribe at Mission SJC, Indians who were not originally from Mission SJC, and
individuals who were not Indian).

Both the JBA and JBMI-IP submitted Family Tree MakerTM (FTM) genealogical databases (JBA
Genealogy DC 11/28/2005; JBMI-IP Genealogy CD 11/29/2005), whereas the JBB petitioner

183
For a more detailed discussion of how the mission records indicate Indian ancestry, see the section
“Marriage and Residential Patterns, 1776-1834” under criterion 83.7(b).

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Juaneño Band of Mission Indians (Petitioner #84A) Proposed Finding

submitted a RootsMagicTM genealogical database184 (JBB RootsMagic CD 12/1/2005). Both the

JBA and JBB petitioners and the JBMI-IP submitted numerous ancestry charts for their members
as well as copies of Federal censuses, mission registers, and abstracts or copies of some of the
1928 California Indian Applications and the 1933 California Indian Census Roll. The JBA
petitioner submitted genealogical sample files for 33 current members, which included some
primary records, but did not submit copies of the group’s membership files, analysis, or
documentation for all of the petitioner’s current members, documenting their claimed ancestry.

The available record demonstrates that a few of the JBA petitioner’s members have documented
their descent from the historical Indian tribe of San Juan Capistrano Mission, as defined in this
PF. OFA analysis of the JBA petitioner’s genealogical evidence, including the 33 sample
genealogical files as well as evidence that OFA developed, shows that 613 out of 1,640 current
JBA members (37 percent) claim descent from 10 individuals documented as historical Indians
of the San Juan Capistrano Mission (1776-1834). Only 2 percent (37 of 1,640 members,
included in the 613 members described above) of the JBA petitioner’s current members have
actually demonstrated descent from these SJC Indian ancestors. The remaining 576 members
(613 minus 37 equals 576), constituting 35 percent of the JBA membership, should be able to to
demonstrate descent from at least 1 of the Indians of the historical SJC Indian tribe. See
Appendix V(a) for the list of documented SJC Indian ancestors and the number of descendants in
the current membership of JBA, JBB, and JBMI-IP.

Approximately 7 percent (107 members) of the current JBA members claim descent from 3
additional SJC Indian ancestors but 19th century evidence casts doubt upon the parent-child
relationship as the petitioner claimed in the first few generations descending from these
individuals and thus was insufficient to verify claimed descent. In total, about 56 percent (920 of
1,640 members) of the JBA members claim descent from individuals who have not been
documented as members of the historical Indian tribe of Mission SJC, based on evidence in the
current record.

Membership Lists

Current Membership List for JBA

The current membership list for the JBA petitioner, entitled “Updated Certified Tribal
Membership Rolls,” was separately certified by the petitioner on November 28, 2005 (JBA
Membership List 11/28/2005). Minor children under the age of 18 are not included in the list.185
The list contains 1,689 entries, but after correction for duplicate entries and deceased members,
the living members on the list total 1,640. Maiden and married names of female members, full
birth dates, and membership numbers, are included on the list but some residential addresses are
missing.
184
The JBB petitioner submitted a RootsMagic genealogical database in GEDCOM format which OFA
converted to a FTM database for ease in analyzing the data.
185
It is not clear from the JBA petitioner’s governing document that minors are considered to be
“members;” however, eligible voters must be 18 years old or older. If non-voting minors are also considered
members, they should be included on the certified membership list. The April 12, 2005, membership list did include
children under 18 years old (see Appendix III).

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Juaneño Band of Mission Indians (Petitioner #84A) Proposed Finding

The comment period provides the JBA petitioner an opportunity to provide an updated
membership list containing all living members (including minors) and all information required in
criterion 83.7(e), such as any missing residential addresses.

Previous Membership Lists for JBA

The JBA petitioner submitted 10 previous membership lists (see Appendix III for details on
individual membership lists and see criterion 83.7(b) for analysis of membership changes). JBA
claims the 1987 JBM list and a JBM list dated 1979 as one of these prior membership lists.

Analysis of Current Membership List

The JBA petitioner’s governing document does not state an age requirement for membership,
and it is unclear why individuals under age 18 do not appear on the current membership list,
whereas minors did appear on previous membership lists (JBA Membership List 11/28/2005; see
Appendix III for descriptions of previous lists).

Of the 1,640 individuals named on the JBA petitioner’s current (2005) membership list and in its
database, 31 members (2 percent) are not connected to parents and 11 members (1 percent) are
not connected to ancestors earlier than parents or grandparents.

After noting the wide disparity between the JBM 1987 membership and the 1995 JBA
membership, and between the 1995 JBA membership and the 2005 JBA membership, OFA
compiled a comprehensive database containing the names of individuals listed on all the JBM,
JBA, JBB, and JBMI-IP membership lists. Inclusion of birth dates, death dates, and parents’
names helped to identify duplications and individuals who were enrolled concurrently in more
than one petitioner, or who changed their membership affiliation between 1995 and 2005.

Comparison of membership history for the JBA and JBB revealed significant disparities in the
JBA petitioner’s membership (see discussion under criterion 83.7(b)). Some members have
changed group affiliation, some more than once. Currently, 27 individuals included on the JBA
petitioner’s 2005 membership list are also included on the JBB petitioner’s 2005 membership
list. Members in both groups claim descent from some of the same documented SJC Indian
ancestors and from some of the same individuals on the 1933 Census Roll.

The number of members in the JBA petitioner has fluctuated widely since 1995, with numerous
members disappearing and reappearing from one membership list to the next and a large number
of new members included in each subsequent list. For example, of the 1,640 JBA members on
the current certified 2005 JBA membership list, 202 first appeared on the 1987 JBM list.
However, of this 202, only 73 appeared on the 1995 JBA membership list. In 1995, 46 percent
(753 of 1,640) of JBA’s current members had not been enrolled in JBM. Further, in 2005, 34
percent (557 of 1,640) of JBA’s members had not been on the 1995 membership list. The JBA
petitioner is encouraged to submit a statement for the FD addressing these disparities in the
composition of its membership over time.

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Juaneño Band of Mission Indians (Petitioner #84A) Proposed Finding

Criterion 83.7(e)(2) states that “[t]he petitioner must also provide . . . a statement describing the
circumstances surrounding the preparation of the current list and, insofar as possible, the
circumstances surrounding the preparation of former lists.” The JBA petitioner provided no
statement describing the circumstances surrounding the preparation of current and former lists,
as requested in the regulations.

For the FD, the JBA petitioner needs to explain the variation in the number of members from one
list to another, that is, the notation of births, deaths, new enrollments and disenrollments
accounting for the increase or decrease in members through time. For example, a helpful
explanation would include why members originally in the JBM group in 1987 do not appear on
subsequent membership lists, but reappear on recent lists.

The JBA petitioner submitted copies of 3,396 support letters, signed between 1998 and 2005.
These letters included:

• That the signer is enrolled as a member of the JBA petitioner,

• That the signer supports the members of the JBA petitioner’s governing body (listed on
the letterhead),
• That the JBA governing body acts on behalf of the signer,
• That the signer claims he/she is “a direct lineal descendant of persons whose names
appear on the 1933 California Judgment Roll,”
• That the signer is “not a member of any other Indian nation, tribe, band or community,”
• That the signer’s name was submitted with the petition for petitioner 84A (JBA) and does
not wish to be considered a member of any other group, including group JBMI-IP and
petitioner JBB. (JBA 2/22/2005)

The petitioner submitted multiple copies of support letters (up to four copies of the same letter),
so the total number of support letters submitted greatly exceeds the number of signers they
represent. To evaluate whether the support letters reflect current JBA members, OFA analyzed a
sampling of the 75 support letters signed in 2005 and found that all but 1 signer appear on the
JBA 2005 membership list.

The analysis for this PF finds potential for significant increase in membership. The JBA
petitioner’s current membership list does not include minor children of members.186 In addition,
the petitioner’s genealogical database includes many descendants who are siblings, children, or
grandchildren of current members but who are not found on the most current membership list. It
is not clear whether these are individuals who are in the “process of enrolling” or have declined
membership or are members of another group. In addition, there are 488 individuals listed on the
1933 Census Roll who claim San Juan Capistrano ancestry, at least 267 of whom are not
members of and do not have any descendants enrolled in the JBA, the JBB, or the JBMI-IP. The
JBA petitioner has not made any statement regarding growth of membership or expressed an
intent to expand its membership to include the descendants of these individuals.

186
The JBA membership list dated April 12, 2005, included minors.

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Juaneño Band of Mission Indians (Petitioner #84A) Proposed Finding

Petitioner’s Claims of Descent

The JBA petitioner claims its 1,640 current members descend from historical “Juaneño”187
Indians who are known to have resided during the mission period (1776-1834) at Mission SJC,
which is located in present-day Orange County, California (see Historical Overview and
Background). JBA membership criteria require descent from individuals on the 1933 Census
Roll, who claim on their applications to descend from historical individuals identified as San
Juan Capistrano Indians living in 1852.

JBA Claimed Ancestors

The JBA petitioner submitted outline descendant charts for 5 nineteenth-century individuals
(Peregrino Ayoubenet, Magdalena Castengura, Maria Bernarda Chigila, Claudio Erehaquela, and
Leona [Sereguinam]), genealogical sample files for 33 current members, 6 genealogical notes
files and a FTM electronic genealogical database. None of these files were specifically
designated as files documenting claimed SJC Indian ancestors. The 33 genealogical sample files
contained copies of some primary records demonstrating descent from SJC Indian ancestors for
37 JBA members (see discussion below under Analysis of Descent).

Because the JBA requires descent from individuals on the 1933 Census Roll for membership, the
group apparently views those individuals cited as SJC Indians on successful applications for
inclusion on that roll as sufficient evidence of SJC ancestry. However, the JBA petitioner did
not furnish photocopies of all of the appropriate applications with the 33 genealogical sample
files, nor a list of those individuals claimed as SJC Indians on the 1928 Applications that JBA
members submitted.

The original JBM petitioner submitted a 10-page “Listings for San Juan Capistrano,” containing
223 names extracted from the 1933 Census Roll (California Indians 1933 Roll). The first page
of the list identifies several enrollees without descendants in the JBM, JBA, JBB, or JBMI-IP.
Therefore, the list was not considered as a listing of specific 1933 enrollees claimed as ancestral
to JBA or JBB petitioners. OFA’s identification and analysis of the 1852 California Indians that
JBA members claim as San Juan Capistrano forebears on their 1928 Applications appear under
Analysis of Claimed Ancestors.

The JBA petitioner submitted genealogical information and a genealogical database which
included numerous ancestors without specifically claiming that they were Indian, or descended
from or affiliated with the historical Indian tribe of SJC Mission. The JBA petitioner did not
submit analysis, separate from the appearance of those historical individuals in the petitioner’s
genealogical database, describing or explaining their connection to the historical Indians of SJC
Mission. The JBA petitioner’s genealogical database, and charts generated with the database,

187
The JBA petitioner uses the term “Juaneño” but does not define it in its governing document and
petition materials. It parallels the derivative terms “Luiseño,” used in publications for Indians associated with
Mission San Luis Rey, and “Diegueño,” used for Indians associated with San Diego Mission. The term “Juaneño” is
not used in the 1928 Applications, in the 1933 Census Roll lists, or in any State or Federal census. For additional
background on the origin of the term “Juaneño,” see the Historical Summary and Background above, specifically the
section titled The Indians of San Juan Capistrano Mission.

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Juaneño Band of Mission Indians (Petitioner #84A) Proposed Finding

provides some indication of whom the petitioner claims as SJC Indian ancestors (JBA Genealogy
CD 11/30/2005). The JBA genealogical database contains references to primary records and
secondary sources but the JBA petitioner submitted copies of only a few of the original
documents.

Genealogical Evidence: Records Reviewed

The regulations describe types of evidence that are acceptable to the Secretary under
83.7(e)(1)(i-v). However, the acceptable evidence is not limited to the categories listed in the
regulations. The OFA researchers reviewed numerous historical documents relating to the
Indians from or residing at Mission San Juan Capistrano, some of which the JBA petitioner did
not submit but which OFA located. These records included mission documents, composed of
baptismal, marriage, and death registers for San Juan Capistrano Mission, San Gabriel Mission,
Los Angeles Parish, and San Diego Mission and Presidio, as well as baptismal records from
selected Sonora missions. Federal and State documents included the 1850-1930 Federal
censuses, the 1852 California State census, the 1928 Applications for enrollment of California
Indians, the 1933 Census Roll, and the 1955 and 1972 Judgment Rolls. OFA researchers also
utilized online electronic databases, such as Ancestry.com (California Birth and Death Extracts,
U.S. census indices) and Huntington Library (Early California Population Project), to verify or
locate additional records.

Individuals found in these records and documented as Mission San Juan Capistrano Indians,
probable Mission San Juan Capistrano Indians, or descendants of Mission San Juan Capistrano
Indians are listed in Appendix I and discussed in Appendix IV, along with their birth dates,
parents’ names, and sources of information. The following section outlines the types of records
used to verify and evaluate the JBA petitioner’s claims.

(1) Rolls prepared by the Secretary on a descendancy basis.

The 1928 California Indian Act did not require participants to document their descent from a
tribe, but instead required participants to assert their descent from a California Indian ancestor, or
ancestors, living in 1852.188 Therefore, in contrast to other descendancy rolls that the
Department has prepared, the resulting 1933 Census Roll is not considered a tribal descendancy
roll.

The 1928 California Indian Act which resulted in a 1933 Census Roll required the Secretary of
the Interior to prepare two rolls, the first of which would identify Indians resident in California
as of May 18, 1928, and whose Indian ancestors resided in California as of June 1, 1852. Later
revisions of this original 1933 Census Roll were approved in 1955 and 1972. (See discussion
below on instructions provided to the agent in charge.)

The 1928 Applications formed the basis for the 1933 Census Roll, which in turn formed the basis
for later judgment rolls. Fred Baker, the government agent charged with collecting and

188
Applications failing to identify the tribal heritage of the 1852 ancestors were approved (Muwekma PF
2001, 47; FD 2002, 17).

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Juaneño Band of Mission Indians (Petitioner #84A) Proposed Finding

evaluating applications, received a total of 11,253 applications, from which 10,719 applications
were approved, and enumerated 23,585 individuals for the 1933 Census Roll. The most frequent
reason given for rejection (365 applications) was non-residence in California on May 18, 1928,
while another 121 applications were determined to have insufficient evidence of descent from
California Indians. Other causes for rejection included not having been born on or before May
18, 1928, no evidence of descent, having tribal rights with other tribes outside of California, and
applications filed after the May 18, 1928 [extended to 1932], deadline (Correspondence
Regarding California Claims Enrollment 1928-1933, Baker 3/8/1933). The Department’s
research, conducted to evaluate the JBA and JBB petitioners, found that some qualified
applicants were denied while other applicants with questionable ancestry were approved.

Applicants were required to fill out a six-page application and provide two witnesses. However,
applicants did not have to fill out or submit their own application; a parent or grandparent, an
adult child, or other close relative could do it. Applications required information on the names
and tribal heritage of their ancestors living in 1852, the blood degree of themselves and parents
or grandparents, as well as some other relatives living in 1852, family history and ancestry,
where individuals were born and reared, their residence up to the present, including current
mailing address, when and where married and to whom (including whether their spouse was non-
Indian or Indian), and the names and ages of their children. Additional information requested,
but seldom provided, included “the date of the treaties or treaty through which they claim, the
name or names of the chiefs, captains, or headmen of the band to which applicants belong, and
where they or their ancestors were residing June 1, 1852” (Correspondence Regarding California
Claims Enrollment 1928-1933, Meritt 8/28/1928).

Agent Baker was instructed to rely primarily on applicants’ self-identification.189 Documentary

evidence from birth or death records was requested only when individual claims denials were
appealed. Agent Baker was also informed that he might obtain supporting statements from “old
and reliable Indians well-versed in tribal genealogy” regarding the ancestry of applicants
(Correspondence Regarding California Claims Enrollment 1928-1933, Meritt 8/18/1928). On
about one-third of the applications claiming San Juan Capistrano descent, Marcos H. Forster, a
non-Indian who was a leading figure in the local chapter of the MIF, affirmed Indian descent for
applicants (see discussion under criterion 83.7(b)).

In some cases the applicant was the person living in 1852, and in other cases the applicant’s
parents or grandparents were the 1852 residents at San Juan Capistrano. Frequently, when a
family member, or person other than the applicant, submitted the application, ancestors are
credited with a wide variety of “degree of Indian blood,” in some cases varying from full blood
to 1/4 or even 1/8 blood. Surnames of parents and grandparents are sometimes confused or
generations conflated. Name spellings are diverse, sometimes omitting syllables (e.g., Martin for
Martinez) and sometimes transposing vowels (Oliveras for Olivares), and the order of multiple
given names is commonly shuffled. It is not unusual to find birth dates which do not agree with
those found for the same individual in other sources.

189
“You are hereby authorized, for the purpose of enrollment under the said act, to take acknowledgments
of such witnesses or applicants as may appear before you in connection with the work indicated” (Correspondence
Regarding California Claims Enrollment 1928-1933, Meritt 8/21/1928, 4-5).

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Juaneño Band of Mission Indians (Petitioner #84A) Proposed Finding

The acknowledgment regulations list a variety of sources of acceptable evidence of descent, in

addition to descendancy rolls that the Department prepared and, in this case, the evidence in
these sources was found often to outweigh the evidence from the 1928-1933 enrollment process.
A previous Federal acknowledgment decision, on the Muwekma petitioner, stated, “appearance
on the 1933 California Indian judgment roll is acceptable evidence of Indian ancestry under
83.7(e)(1)(i),” although the 1933 Census Roll by itself did not provide evidence of descent from
the historical band in that case (Muwekma PF 2001, 48). However the other evidence in the
Muwekma record corroborated the claims made on their 1928 Applications.

Because the evidence in the record for the Juaneño petitioners often contradicts the claims made
in the 1928 Applications, appearance on the 1933 Census Roll in this case is not considered
sufficient evidence of Indian descent or of descent from the 1852 ancestor(s) claimed on the
1928 Applications. The JBA and JBB petitioners and the JBMI-IP did not provide copies of all
the pertinent applications submitted for the 1933 Census Roll, but did provide photocopies of the
San Juan Capistrano Mission registers. Those registers, and copies of other mission registers and
records available to the Department, contained contemporary evidence as to the non-Indian,
“other” Indian, or Mexican origins of many of those 1852 historical individuals whom applicants
claimed as San Juan Capistrano Indians in and after 1928, and whom the BIA accepted as San
Juan Capistrano Indians in 1933. When other contemporary evidence supported a non-Indian,
“other” Indian, or Mexican origin for the claimed 1852 San Juan Capistrano ancestor, the
descendants’ non-contemporary claims on the 1928 Applications could not be deemed
acceptable evidence of Indian ancestry under 83.7(e)(1)(i).

Overall, the 1933 Census Roll and its source applications are useful, contemporary sources for
identifying living applicants, for directing the acquisition of primary documentation, and for
baseline information on an applicant’s offspring. While the 1933 Census Roll is an “acceptable”
form of evidence, other forms of “acceptable” evidence, such as mission registers and censuses,
often outweigh information in the applications and OFA used these sources to corroborate
ancestry claims made in the 1928 Applications.190

The JBM petitioner submitted 36 pages of handwritten extracts of information appearing on the
1928 Applications of the group’s forebears who claimed descent from “San Juan Capistrano
Indians” (Anonymous 12/13/1929-12/11/1930). The Department obtained photocopies of those
applications and did not need to rely upon these extracts.

(2) State, Federal or other official records.

The original JBM petitioner submitted “Statement of Degree of Indian Blood” forms issued by
the BIA for some individuals whose names would appear later on the JBA 2005 membership list.
Additionally, the JBA petitioner submitted “Certification of Degree of Indian Blood” forms in
their 33 genealogical sample files, the JBB included “Statement of Degree of Indian Blood”
forms in many of the JBB membership files audited by the Department, and the JBMI-IP
submitted both “Certification of Degree of Indian Blood” and “Statement of Degree of Indian

190
There are also errors in the filing and cross-referencing the information on the applications. On the
application of Antonia (Olivas) Reyes (application No. 9355), reference for her father’s parents was given as “See
No. 5666, Frank Serrano.” The correct application reference is actually No. 9202.

185
Juaneño Band of Mission Indians (Petitioner #84A) Proposed Finding

Blood” forms in their 235 member files. The BIA’s Southern California Agency issued these
forms after 1972 to individuals who demonstrated their relationship to someone who appeared on
the 1933 Census Roll or on the 1955 or 1972 Judgment Rolls. Each statement included a
computation of the individual’s blood degree. Two versions of the form included language
which implied that it was not necessarily the applicant who had provided the documentary
evidence proving relationships and blood degrees, by citing “information shown in records in
this Agency” or “other records in this office” (FAIR short cite withheld for privacy
considerations).

Previous acknowledgment petitions have not relied upon such “Statements of Degree of Indian
Blood” or “Certifications of Degree of Indian Blood” as evidence under criterion 83.7(e) for
descent from the historical Indian tribe or for descent from historical individuals. While the form
language cites the existence of evidence relied upon for issuing these documents, that supporting
evidence did not accompany the form as submitted in this record. The “Statement of Degree of
Indian Blood” documents constitute one form of evidence, but, to be properly evaluated,
evidence used to issue it or evidence that corroborates the individual’s relationship to the family
member who participated in the 1933, 1955, or 1972 enrollments should accompany each form.
Because contemporary mission registers provided evidence that, in some cases, disproved 1852
claimed ancestors as Indians of the historical SJC Mission, the “Certification of Degree of Indian
Blood” and “Statement of Degree of Indian Blood” documents will be evaluated as one form of
evidence of descent from (or other relationship to) the named participant in the 1933, 1955, or
1972 enrollments (if supported by corroborating evidence) and not as evidence of descent from
the historical Indian tribe.

Other Official Records: Mission and Post-Mission Censuses

“Other official records” are discussed first because the history of Spanish and Mexican
settlement in California prior to statehood led to the creation of official records other than
mission or church records. There were three types of population counts in the mission period
(1776-1834) and immediate post-mission period (between 1834 and 1848, prior to the United
States’ acquisition of California), which the Spanish colonial system in the Americas prepared
for different purposes.

Following the secularization of the missions in 1833 and 1834, governor-appointed civil
administrators assumed responsibility for the management of the ex-missions. The civil
administrators prepared inventories, as well as population counts that enumerated only the total
population of Indians still living on the ex-missions. In 1839, the governor of California
appointed William Hartnell, an Englishman who settled in California and married into a
prominent non-Indian settler family, as a special inspector to report on conditions in the ex-
missions (Hartnell 1839). His report also enumerated the total number of Indians present when
he visited the ex-missions. Of the 76 Indians still living at Mission SJC in 1839, only one or two
are identified by name. These individuals could not be identified as ancestors of the JBA
petitioner (see Historical Overview).

The JBMI-IP submitted the 1846 San Juan Capistrano padron, a census that the Mexican
government conducted. It is a list of 113 persons resident at or near SJC Mission (Engelhardt

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Juaneño Band of Mission Indians (Petitioner #84A) Proposed Finding

1922). Unlike padrones in other areas, the individuals on the SJC list were not identified as
either Indian or non-Indian and there is no record of the reason for the compilation of the list.
Although this document contains the names of three women known from mission records to be
Indians who married non-Indian soldiers and some of their children, the document provided little
new information regarding the petitioner’s ancestors living at SJC (see discussion in 83.7(b)
under Late Mexican – Early Statehood period).

State and Federal Documents and Censuses

The JBA petitioner and the JBMI-IP submitted photocopies of several State and county marriage
and death records for individuals the JBA petitioner claims are members or ancestors of
members. These included 6 marriage records for unions recorded between 1788 and 1968, and 9
death records for individuals who died between 1909 and 2001.

In addition, the petitioners and the JBMI-IP submitted and OFA researchers obtained some
historical California records, State birth and death extracts (via Ancestry.com), Orange County
records, and land transaction records, for the colonial Spanish, Mexican, and U.S. periods,
dealing with the historical Indian tribe living at San Juan Capistrano. OFA researchers examined
them. These documents assisted in the verification of other records and provided information
helpful in building a database of historical San Juan Capistrano Indian individuals (see Appendix
I) and the JBA petitioner’s claimed ancestors living at San Juan Capistrano from the beginning
of the mission period in 1776 to the present.

Eight decennial U.S. censuses taken in 1850, 1860, 1870, 1880, 1900, 1910, 1920, and 1930
(U.S. census 1800-1880, 1900-1930) provide information on persons residing in Los Angeles
County and in what is now Orange County, California, and other areas where some of the
petitioner’s ancestors lived. The JBA petitioner submitted copies of portions of some census
records for selected towns and counties as well as copies of census indexes compiled from
Family Quest (Heritage Quest™) and Ancestry.com websites. The JBA petitioner provided only
limited annotation identifying members of the JBA or ancestors of the petitioner’s members and
then only in the genealogical database, not on the census copies. The OFA researchers examined
the submitted documents, as well as full copies of these censuses available at the National
Archives and Records Administration (NARA) and on websites such as Ancestry.com.
However, due to the large number of members in the JBA petitioner, the OFA researchers were
unable to reach a reliable determination of the number of individuals whom the petitioner
claimed as members or ancestors of members who were enumerated in each of these records (see
also discussion of censuses under criterion 83.7(b)).

The 1850 and later censuses enumerated some of the petitioner’s claimed ancestors, some
recorded as “Indian,” in Los Angeles County (or later Orange County), California. Census
records provided genealogical information, such as age, year of birth, place of birth,
relationships, and parents’ birthplaces, for some of petitioner’s members and ancestors, both
Indian and non-Indian, which was useful in verifying the information for the petitioner’s
members.

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Juaneño Band of Mission Indians (Petitioner #84A) Proposed Finding

(3) Church, school, and other similar enrollment records.

Mission Document Sources Related to Genealogical Claims: Sacramental Registers

The Franciscans stationed in the California missions generated different sets of documents that
provide information on the Indians living at the missions. The level of detail in these records
varied from mission to mission and from priest to priest. The first set of records were the
sacramental registers of baptisms, marriages, and burials, which are useful for verifying names,
ages, place of birth or origin, and for reconstructing family units. Each record included an entry
number that was often carried from record to record so that a child’s baptismal entry number
appeared later on his marriage record or burial record. In many cases, the parents’ and
godparents’ entry numbers were recorded along with their names in the child’s baptismal record.
Such careful tracking of individuals helped to clarify the family connections and distinguish
individuals with the same or similar names and ages.

The SJC Mission recorded, in the same registers, entries for two separate populations. The first
population was the Indians settled on the mission (indios or gentiles). The second population
was the non-Indian settlers and soldiers known as gente de razon (“people of reason,” often
abbreviated as “de razon” or simply “razon”), a term that appeared frequently in the sacramental
registers and censuses and was used usually, but not always, to distinguish non-Indians from
Indians. Children of Indian and non-Indian marriages were sometimes noted as “de razon,”
sometimes as “mestizo,” and sometimes as “indio.” Entries recording the baptism, marriage, or
burial of an Indian recorded a Spanish given name, and sometimes the Indian name, that the
petitioner sometimes interpreted to be a surname. The Franciscans and later parish priests
generally did not assign a Spanish surname to Indians.

There were examples in the registers of compound names assigned to Indians, such as Jose de la
Cruz. De la Cruz formed a part of the given name, but was not a surname. Both de la Cruz and
Cruz appear as surnames in later records. The Franciscan missionaries and later parish priests
followed this practice of recording information in entries for Indians until the end of the 19th
century, with only a handful of exceptions. In 1885, for example, the parish priest at SJC
recorded the burial of “Basilia India,” and did not record a surname for the Indian woman (SJC
Burials [no #, p.395], 3/19/1885).

There were some instances of soldiers or settlers marrying local Indian women. In the instances
of these mixed marriages, the missionaries/priests consistently followed the practice of recording
the Indians with only a Spanish given name, and the non-Indians with a Spanish given name and
surname. In 1778, Antonio de Cota, a San Diego Presidio soldier stationed at SJC Mission as a
member of the escolta (guard assigned to protect the mission), married an Indian woman
identified in the record as “Maria Bernarda Chigila India natural del Rancher[i]a de Pritude o
Acaptiru” (SJC Marriages #26, 8/30/1778). Chigila was her Indian name, and was not a proper
surname as understood in the Spanish naming system. Their children were known by the Cota
surname. Similarly, in 1851, Jose Uribes married an Indian woman identified in the marriage
register as “Maria Clara India” (SJC Marriages #1475, 2/14/1851). In 1854, for example, Maria
Clara gave birth to a daughter at SJC. The register entry identified her husband as Jose M[ari]a
Uribes with both his name and surname, but recorded her name as only Maria Clara (SJC

188
Juaneño Band of Mission Indians (Petitioner #84A) Proposed Finding

Baptisms #4739, 3/11/1854). Children of these unions usually were given their father’s surname
and usually designated as “de razon,” even if the parents were not married, whereas children
with two Indian parents were seldom assigned a patronym, even if the parents were married.

A second important social marker used in the church records related to legitimacy, since under
Spanish, Spanish colonial, and Mexican law illegitimacy stigmatized children born out of
wedlock. The commonly employed convention used in baptismal registers to record the births of
legitimate and illegitimate children was the use of the words hijo/hija legitimo/legitima
(legitimate son or daughter). When the father of a child was not known or chose not to recognize
the child or accept paternity, the priest would note that the child was the offspring of a padre no
conocido (unknown father).

An example of a non-Indian father recognizing his illegitimate child by an Indian mother regards
Henry Charles,191 a native of Russia, married to Carmen Parra in 1872 (SJC Marriages #1771,
9/3/1872). Charles and Parra had had at least one child born prior to marriage that Charles
acknowledged as his child. Carmen Parra died in 1878, and Henry Charles initiated a liaison
with another woman.192 The 1880 baptism of Rafael Charles registered the child as the hijo
N[atural] of Henrique Carlos and Maria de Jesus Soilo (SJC Baptisms #1767, 11/4/1880).

The JBA petitioner submitted copies of original Mission SJC baptismal registers for the period
1776-1910, matrimonial registers for the period 1777-1915, and burial registers for the period
1777-1916, as well as the registers for San Diego Mission and Presidio, San Gabriel Mission,
and Los Angeles Mission/Presidio.193 The OFA staff examined original records as well as some
transcriptions to verify the JBA petitioner’s claims (see discussion above under Claimed
Ancestors). Original mission records are often difficult to read and frequently use different
spellings and even different names for the same individual.

In addition to submitting 42 baptismal records for individuals born between 1794 and 1943, the
JBA petitioner submitted printed data sets of information transcribed from the baptismal,
marriage, and burial records from Mission SJC that Sarah Estes and others compiled (Baptismal
Names 12/1776-12/1910; Index of Names 12/1776-12/1910 [11 separate files for 8 different
consecutive time periods]). These data sets include an alphabetical index and a compilation,
arranged by individual, summarizing information on parents, baptism, marriage, spouses,

191
Henry Charles was also identified in the Mission SJC sacramental register as Henrique Carlos.
192
The baptismal record of her daughter (Felipa Avila) by a previous liaison identifies her as “Maria de
Jesus Soila india de esta mission” (SJC Baptisms #1427, 12/8/1872).
193
The record contains two pages of transcriptions from Mission San Juan Capistrano for individuals
married during the periods 1860-1902 and 1916-1924 (Marriages 1660-6/5/1924), five pages of record transcriptions
from Mission San Juan Capistrano for baptisms during the periods 1853-1854 and 1893-1906 (Pearlman 1970
Baptisms), and two pages of transcribed death records from Mission San Juan Capistrano during the period 1916-
1928 (Pearlman 1970 Deaths). These Mission records generally provide name, date of event (baptism, marriage, or
death), name of parents (for baptisms and some marriages), age (for marriages and deaths), and place of birth (for
deaths). None of the individuals is specifically identified as an Indian or as a Juaneño Indian, although many are
identified as Indians of San Juan Capistrano Mission. The names of the petitioner’s ancestors are not identified;
however, some of the information provided by these documents proved useful in verifying genealogical information
submitted by the petitioner.

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Juaneño Band of Mission Indians (Petitioner #84A) Proposed Finding

offspring, burial, lifespan, approximate birth year and location of records in original registers.
Persons identified as Indian or SJC Indian in the original records are usually annotated thus in
this index. The village or rancheria of origin often appears in this index, but not always.
Although it contains some errors, the Estes compilation was a useful tool for locating the entries
involving petitioner’s ancestors who appeared in the original mission registers.

The JBA and JBB petitioners and the JBMI-IP submitted copies of marriage records for five
couples from SJC Church (1), Mission SJC (1), Orange County (2), and Los Angeles County (1).
Although used for genealogical analysis, none of these records identify the participants as Indian
or as Mission SJC Indians.

(4) Other records or evidence.

(a) County, City and Family Histories and Commentaries, and Personal Records

The JBA petitioner and the JBMI-IP submitted a number of articles and extracts from local
histories, professional journals, and personal records, but these documents contained very little
genealogical information regarding family relationships or information useful for verifying
descent from the historical Indians living at Mission San Juan Capistrano.

Several academic studies in the current record describe the individuals and groups in the vicinity
of or associated with Mission SJC. Two articles by historian Robert G. Shafer, that the JBA
petitioner and the JBMI-IP submitted, profile persons and groups at SJC during the period of
1776-1848 (Shafer 2002 and 2004). These articles were general and did not discuss individuals
or ancestors linked to the JBA and JBB petitioners. In Descendants of Native Communities in
the Vicinity Of Marine Corps Base Camp Pendleton: An Ethnohistoric Study of Luiseno and
Juaneno Cultural Affiliation (Johnson et al. 12/2001), that the JBA petitioner and the JBMI-IP
submitted, the authors utilized the data they collected from Mission records to link 13 individuals
from various historical villages to members of living families; three of these lines link to Mission
SJC neophytes Primitiva, Maria Bernarda Chigila, and Odorico Jose Tungo. The OFA merged194
genealogical database shows that the same three Mission SJC neophytes are claimed as ancestors
of JBA members. The Johnson report contains no information linking the other 10 individuals to
historical Indians of Mission SJC.

The JBA petitioner derived much of the information used in its historical narrative from
academic publications on the history of Mission San Juan Capistrano (see also discussion under
criteria 83.7(a) and 83.7(b). Only two of these publications, the Johnson-O’Neil study of Camp
Pendleton and Schaeffer’s short study of San Juan Capistrano Mission Indians, provided names
of individuals living in the United States or colonial California, who were identified as Indians of
the historical tribe of San Juan Capistrano Mission in other records (Johnson et al. 9/1998;
Schafer 2004).

194
OFA merged the genealogical databases submitted by the JBA and JBB petitioners and the JBMI-IP
interested party to allow analysis of information on all groups in one database (see discussion below under this
criterion).

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Juaneño Band of Mission Indians (Petitioner #84A) Proposed Finding

(b) Oral Histories

The JBA and JBB petitioners and the JBMI-IP submitted a total of 26 transcripts of interviews or
summaries of interviews (see discussion under criterion 83.7(b) for additional analysis). All
informants claimed descent from one of the five ancestors profiled in the outlined descendancy
charts (and who are documented as Indians of Mission SJC). All informants were born in the
early part of the 20th century in Orange County, California. These interview transcripts included
a discussion of individual ancestors, relatives and kinship relationships, and memories of
neighbors and schoolmates. These records provided some limited insight into the petitioner’s
claimed relationships and activities (see discussion under criterion 83.7(b)), and contained some
genealogical information on parents, grandparents, siblings, and cousins. However, what little
information was obtained about ancestors was primarily anecdotal “family tradition.” The JBA
petitioner needs to provide photocopies of birth, marriage, and death records, or other reliable
evidence to substantiate claims made in the oral histories that other sources in the record do not
already document. An OFA anthropologist also interviewed 17 members of the JBA petitioner,
17 members of the JBB petitioner, and 14 members of the JBMI-IP to confirm and expand
information addressed in the oral histories and other documents in the record.

(c) Personal Information

The JBA petitioner submitted 18 ancestry charts for selected members, 6 family group sheets, 5
descendant charts for 5 historical individuals who are documented Indians of Mission SJC, and
member information compiled in a FTM genealogical database (JBA Genealogy CD
11/30/2005). The ancestry charts diagrammed multiple family lines through 4 to 5 generations
over a period of approximately 120 years and included contemporary heads of household. The
family group sheets were standard genealogical forms and contained the name of an individual,
the name of the individual’s parents, and (in a few cases) the name of the individual’s spouse,
children, and siblings. The petitioner produced and submitted descendancy charts for the five
claimed SJC Indian ancestors with FTM software using the petitioner’s genealogical database.
Descendants who are current members of the JBA petitioner are not annotated on these
descendant charts. Supporting copies of vital records documenting birth, parentage, marriage, or
ancestry did not accompany these charts, although they were useful in evaluating genealogical
relationships. OFA researchers confirmed some of the dates and relationships through
examination of census records and other sources. Nevertheless, this PF advises the JBA
petitioner to send documentation verifying the date of birth, date of death, and parentage of its
current members and the birth, marriage, death, or other documents that connect the current
generation to the historical Indians of SJC Mission, which include the five claimed SJC Indian
ancestors above, as well as others.

The JBA petitioner submitted “Personal Genealogical Sample Files” for 33 selected individual
JBA members (Genealogical Sample List 11/30/2005). Files contained copies of vital records
for the 33 members named on the files as well as documentation of their ancestry. Some files
included “Certifications of Degree of Indian Blood” that the BIA issued, and photocopies of
1928 Applications, both of which were useful in understanding the claimed connections between
generations. OFA sought corroborating documentary evidence to verify claimed connections.
The SJC mission record photocopies and Federal census records that the OFA staff located

191
Juaneño Band of Mission Indians (Petitioner #84A) Proposed Finding

provided valuable evidence for verifying as well as correcting and clarifying some of the
parentage claims. To reflect all corrections and clarifications, the staff, citing the evidence, made
the appropriate changes to the merged FTM database that the Department utilized for this PF.195
The JBA petitioner did not submit analysis describing or explaining how many of the current
JBA members descend from the historical Indians at Mission SJC, if there are other claimed
ancestors, and how many members descend from them.

The JBMI-IP submitted copies of 235 member files containing membership applications, signed
letters of affiliation and support, “Certification of Degree of Indian Blood” and “Statement of
Degree of Indian Blood” forms that the BIA issued, birth records, baptismal records, marriage
records, death records, ancestry charts, powers of attorney, and family group records. These
documents provided useful information for verifying information on claimed ancestors common
to the JBA and JBB petitioners and the JBMI-IP.

(d) Other Sources

Numerous newspaper articles dating from 1936 to 2005 are found in the record, including 17
obituaries, which provided some confirmation of genealogical information. However, the
reliability of newspaper accounts varies according to the type of event, the source of information,
and the perspective of the writer. For example, contemporary notices of marriages, births, or
deaths are generally more reliable than reminiscences of genealogical connections to historical
figures. The obituaries provided some useful genealogical information on the individuals
discussed, such as birth or death dates, and names of spouses, children, siblings, and parents.

Analysis of Descent from a Historical Indian Tribe

Of the 1,640 members of the JBA petitioner, 37 percent (613 of 1,640) are linked in OFA’s
merged genealogical database to individuals who were part of the historical Indian tribe of San
Juan Capistrano Mission, based on information in the current record. However, only 2 percent of
JBA members (37 or 1,640, included in the 613 members aboce) have actually demonstrated

195
For example, the 1928 Applications of Catarina Rios (#8767) and of her adult son Jesus Rios (#8768)
identify Catarina’s first husband as Antonio Rios (b.abt.1853-d.1908), and Antonio’s father as Gregorio Rios.
Catarina identified her father as Mariano Rios (a brother of Gregorio Rios), and Federal census records support that
claim (1880 Federal census, Los Angeles Co., Santa Ana Twp., ED 27A, p.37A [261],dw.fam. 360/360). The JBA
petitioner’s genealogical database cited SJC Marriage #1857 for the September 21, 1891, marriage of Antonio Jesus
Rios and Catarina Rios. However, that entry records the September 21, 1891, marriage of Antonio “Sanalit” and
“Catheria Rivas,” with no parents’ names listed (SJC Marriages #1857, 9/21/1891). The subsequent August 26,
1894, baptism of Seferino Jesus Sabaleti, the legitimate son of Antonio “Sabaleti” and “Catalina Rios,” furnishes a
different rendering of Antonio’s and Catarina’s surnames, but neither record identifies Antonio as a Rios, or as the
son of Gregorio Rios (SJC Baptisms #2103, 8/26/1894). Catarina’s son “Seferino Jesus Sabaleti,” baptized on
August 26, 1894, appears to be the identical person completing a 1928 Application as “Jesus Rios,” born August 26,
1894. As a result of this analysis, the OFA staff disconnected “Antonio Jesus Rios” from his asserted father
Gregorio Rios in the merged genealogical database used for this PF. Therefore, the claimed descendants of Catarina
Rios do not appear in calculations of descent from documented Mission SJC Indian Magdalena Castengura through
her son Gregorio Rios, although Catarina’s descendants do appear as claimed descendants of Magdalena Castengura
through Magdalena’s son Mariano de Jesus Rios. If, during the comment period, the petitioner submits evidence,
such as a baptismal record, demonstrating that Antonio Sabaleti was the son of the SJC Indian Gregorio Rios
(b.1829-d.1900), then that evidence can be analyzed for the FD.

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Juaneño Band of Mission Indians (Petitioner #84A) Proposed Finding

descent from a “documented San Juan Capistrano Indian” based on evidence in the record, that
is, an individual identified in contemporary historical records as an Indian of the historical SJC
Indian tribe.

The remaining 1,027 members (63 percent of 1,640) are linked in OFA’s merged genealogical
database either to other California Indian ancestors that were not part of the historical Indian
tribe of Mission SJC (85 of 1,640 members, or 5 percent of total membership), or only to non-
Indian ancestors (942 of 1,640 members, or 58 percent of total membership). Most of the JBA
petitioner’s current members descend only from non-Indian ancestors (see discussion below
under this criterion for details).

Analysis of Claimed Ancestors

OFA reviewed the JBA petitioner’s genealogical database, documents in the 33 genealogical
sample files, ancestry charts, family group sheets, ancestor descendant charts, and “Statements of
Degree of Indian Blood” in the record. OFA also examined the 1928 Applications for the 1933
Census Roll for the names of the SJC Indians the applicants claimed were living in 1852 and
checked those named in OFA’s merged genealogical database to see how they were related to
any of the petitioner’s members. OFA also examined the Mission San Juan Capistrano registers
for the dates of baptism, marriage, or burial of the 1852 individuals, and for connections to
parents, spouses, or children.

Merged Genealogical Database

The first step in the analysis of the JBA petitioner’s membership and ancestry required merging
its genealogical database with those that the JBB petitioner and the JBMI-IP third party
submitted (JBA Genealogy CD 11/30/2005, JBB RootsMagic 12/1/2005, JBMI-IP Genealogy
CD 11/29/2005). All of these groups have some ancestors in common, and merging the
databases allowed OFA to analyze information on all groups in one database. Changes,
additions, or corrections to FTM data could also be made in just one database. The three
databases varied in how names were spelled, in life event dates, in the number of marriages
entered for each historical individual, and in the parents ascribed to each individual. Thus, the
next step required the merging of duplicate or triplicate entries resulting from the combining of
all three databases.

Then the staff consulted the evidence, including an earlier JBB genealogical database, 196 to
resolve conflicts in the merged genealogical dataabase over claimed parents, spouses, and
children. Additionally, the staff entered into the merged database the membership numbers of all
current members of JBA, JBB, and JBMI-IP, 1928 California Indian Act application numbers,
1933 California Indian Census roll numbers, and blood quantum as listed on the 1933 Census
Roll as well as on “Statement of Degree of Indian Blood” and “Certification of Degree of Indian
Blood” forms issued by the BIA. Later in the analysis process, staff added additional
information such as whether an individual’s parentage had been verified, whether an individual’s

196
OFA also utilized information from a previously submitted JBB genealogical database (JBB TGP-PAF
7/30/2004), which contained family relationships and dates not provided in JBB’s 2005 database (JBB RootsMagic
12/1/205).

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Juaneño Band of Mission Indians (Petitioner #84A) Proposed Finding

generation-by-generation links were verified back to the 1933 Census Roll, and whether an
individual’s ancestry was verified back to a historical Indian of Mission SJC during the mission
period (1776-1834). The descent conclusions presented in this PF were calculated from this
merged FTM genealogical database.

The JBA Petitioner’s Genealogical Database

The JBA petitioner did not input into its November 30, 2005 genealogical database information
on many individuals (particularly children) who were listed on the JBA petitioner’s 2005
membership list (see discussion under criterion 83.7(e)(2)), and information from the
membership list did not contain information sufficient to link these individuals to parents,
children, or spouses. As a result, the OFA researchers were unable to determine any
genealogical ancestry for 42 (3 percent of 1,640) of the individuals on the petitioner’s 2005
membership submission.

The JBA petitioner’s genealogical database included numerous additional historical individuals
whom the petitioner’s members claimed as ancestors and who were not specifically claimed as
Indian, or descended from or affiliated with the historical Indian tribe of San Juan Capistrano
Mission (JBA Genealogy CD 11/30/2005). The JBA petitioner did not submit a narrative or
analysis describing or explaining its member’s ancestry claims, their connection to the historical
Indians of SJC Mission, or their connection to the individuals on the five “outline descendant
charts.” Current JBA members were not annotated as such in the petitioner’s genealogical
database.

The comment period provides the JBA petitioner the opportunity to submit documentation that
verifies dates and relationships, historical “primary” ancestors, and membership status for each
member, and to ensure that they include copies of all source documents in the group’s petition
materials. The JBA petitioner’s 2005 genealogical database (JBA Genealogy CD 11/30/2005)
cites birth certificates or secondary sources such as “personal history” or ancestry charts for its
members. However, these documents and sources for the data cited in ancestry charts, or
appearing on family group sheets and descendant charts were not submitted. Thus, OFA
researchers were unable to verify birth dates, birthplaces, parents’ names, marriage dates and
spouses’ names, or children’s names except for those members documented in the 33
genealogical sample files. However, OFA corrected and clarified information for modern and
historical individuals in the merged FTM database, citing the evidence, wherever warranted
based upon review of the mission registers, Federal census records, or other documentary
evidence in the record.

The 1933 Census Roll

The second step in the analysis of the JBA petitioner required the Department to identify, obtain,
and review the successful applications under the 1928 California Indian Act that were filed by
the petitioner’s ancestors, who appeared on the resulting 1933 Census Roll. These applications
identify the applicants’ ancestors claimed as Indians living in California on June 1, 1852. OFA
attempted to identify all the 1933 Census Roll participants in the petitioner’s genealogical

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Juaneño Band of Mission Indians (Petitioner #84A) Proposed Finding

database, and then annotated the merged FTM database used for this PF with the application and
roll numbers for all participants.

After reviewing the 1928 Applications and 1933 Census Roll, and adding these annotations to
the merged FTM database, the Department calculated that a total of 488 individuals listed on the
1933 Census Roll claimed San Juan Capistrano ancestry. Of these, 160 enrollees, many of
whom are actually offspring of parents also enumerated on the 1933 Census Roll, have
descendants who are alive and on the current JBA membership list. Of these 160 enrollees, 33
are also current members of JBA.

The merged and annotated genealogical database used for this PF depicts 732 JBA members as
participants, or as descendants of participants, on the 1933 Census Roll. The genealogical
database also connects 548 other JBA members to collateral relatives on 1933 Census Roll.197
Thus, 78 percent (1,280 of 1,640) of JBA members claim to be related somehow to 1933
enrollees and, therefore, assert descent from the 1852 historical individuals that the 1933
enrollment process identified as San Juan Capistrano Indians.

Historical Individuals Claimed as 1852 SJC Indians by JBA198

By claiming descent from individuals on the 1933 Census Roll, the JBA petitioner also claims
descent from individuals identified on 1928 Applications SJC Indians living in California in
1852 (Question #12 on the 1928 Applications). Several different 1852 individuals often
represented each historical family.

Successful 1928 California Indian Act participants ancestral to JBA members claimed mostly
San Juan Capistrano ancestry, but some also claimed other Indian ancestry. These applications
claimed 65 historical individuals as California Indians living in 1852. Most of the applications
identified the ancestors as San Juan Capistrano Indians, but a few other claimed Pala, Pomo, San
Luis Rey, Volcan, Santa Ysabel, or “Mission” Indians. Analysis concluded that 12 of those 1852
individuals were historical Indians, or descendants of historical Indians, of Mission San Juan
Capistrano, and that 12 other 1852 individuals were not Indians of Mission San Juan Capistrano,
but were Indians from elsewhere in California. The remaining 41 individuals claimed as 1852
San Juan Capistrano Indians could not be traced to any California Indian ancestor.

1852 Individuals Documented as San Juan Capistrano Indians on 1928 Applications of claimed
JBA ancestors:

[—?—],199 Ynes/Ynez (b.abt.1840-d.1873) - spouse of Antonio Maria [Yorba]

[Yorba], Antonio Maria (b.1835-d.1915) – spouse of Ynes/Ynez
Ayoubenet, Maria Materna (b.1828-d.1868) – daughter of Peregrino Ayoubenet
197
These members include 73 individuals who appeared on the 1955 or 1972 Judgment Rolls.
198
The following relates to the JBA’s ancestors on the 1928 applications who identified their 1852 Indian
ancestors. It does not include all of the SJC Indians claimed on other 1928 Applications.
199
The notation “[—?—]” indicates that the record did not present a surname used by this individual, or the
surname is questionable,

195
Juaneño Band of Mission Indians (Petitioner #84A) Proposed Finding

Castegura, Magdalena (b.1808-d.1876)

Ricardes, Patricio (b.abt.1852-d.1890) – son of Juana Bautista and Eustaquio Ricardes
Rios, (Matilde) Valeriana (b.1846-d.1912) – daughter of Magdalena Castengura
Rios, Gregorio (b.bef.1829-d.1900) – son of Magdalena Castengura
Rios, Jose Manuel Apolonio (claimed San Luis Rey #9356) (b.1834-d.1925) – son of
Primitiva
Rios, Mariano de Jesus (b.1835-d.abt.1906) – son of Magdalena Castengura
Rios, Venancio – (b.1827-d.1886) – descendant of Maria Bernarda Chigila
Tacupa, Maria Clara “Yujunivit” (Clara Sitales) (b.1829-d.abt.1914) – great-granddaughter
of Odorico Jose Tungo
Uribes, Maria Joaquina (b.abt.1846-d.1888) – great-great-granddaughter of Maria Clara
Tacupa

1852 Individuals Claimed as Indians, But Not Documented as SJC Indians, on 1928 Applications
of claimed JBA ancestors:

[Mora], Magdalena (b.abt.1836-d.aft.1862) (Santa Ysabel)

[Morales], Erculana (b.1838-d.abt.1910) (claimed SJC, but Diegueño)
Amador, Maria Victoria (b.1834-d.1883) (claimed SJC, but Diegueño)
Cañedo, Maria del Rosario (b.1830-d.1884) (claimed SJC, but San Carlos) – granddaughter
of Maria Gorgonia
Cañedo, Maria Fernanda Comedia (b.1831-d.1905) (claimed SJC, but San Carlos) –
granddaughter of Maria Gorgonia
Charley, Lucy (b.bef.1852-d.1912) (Pomo)
Dungan, Charley (b.bef.1847-d.1912) (Pomo)
Estones, Maria del Rosario (b.1828-d.1890) (Volcan) – mother of Bernarda Escudisa
Cabachichi
Keinge, Maria del Refugio (b.1833-d.aft.1920) (claimed San Luis Rey, Pala)
Lugo, Isador [Tsidaro] (b.bef.1842-d.?) (Pala) – father of Maria de la Luz Lugo
Soberano, Tiburcia (b.bef.1844-d.?) (Pala) – mother of Maria de la Luz Lugo
Soilo, Maria de Jesus (b.abt.1849-d.1884) (claimed SJC, but not proven)

1852 Individuals Without Known California Indian Ancestry on 1928 Applications of claimed
JBA ancestors:

Evidence in the record demonstrates that the 41 individuals listed below do not have Indian
ancestry or specifically ancestry from the historical Indian tribe at SJC Mission. Most of these
individuals descend from Spanish and Mexican immigrants who arrived in California during and
after the 1776-1834 mission eras. Forebears of the JBA petitioner who were on the 1933 Census
Roll specifically claimed some of these individuals as Indian ancestors. Descendants of some of
these non-Indian ancestors have intermarried with descendants of documented Mission SJC
Indian ancestors or with descendants of other California (non-SJC) Indian ancestors. Thus, some
of the JBA petitioner’s members may descend from a documented Mission SJC Indian ancestor
as well as from a non-Indian ancestor. Details on these individuals are provided in Appendix IV.
Most of them did not live at SJC Mission during the mission period (1776-1834) or they
descended from parents or grandparents who were born in Mexico.

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Juaneño Band of Mission Indians (Petitioner #84A) Proposed Finding

Ames, [father of Frank] (n.d.)

Ames, [mother of Frank] (n.d.)
Arce, Merced (b.abt.1842-d.1904)
Avila, Maria Guadalupe (b.1839-d.1902)
Bermudez, Maria Juana Dolores (b.1829-d.1873)
Castillo, Crespin (b.1849-d.1916)
Castillo, Maria Antonia (b.1805-d.1865)
Contreras, Eugenia (b.bef.1845-d.1876)
Godinez, Maria Catarina (b.1860-d.1922)
Gutierrez, Francisco (b.1834-d.1876)
Higuera, Jose Doroteo (b.1826-d.1865)
Manriquez, Juan Capistrano (b.1835-d.1915)
Manriquez, Maria Delfina Ester de los Santos (b.1852-d.1901)
Olivares, Antonio Maria (b.abt.1827-d.1872)
Olivares [Oliveras], Maria de Jesus (b.1860-d.1929)
Olivares, Maria de la Encarnacion (b.abt.1835-d.1900)
Olivares/Navarro, Maria Ascension (b.1836-d.1924)
Parra, Jose Ricardo de Jesus (b.1850-d.1918)
Parra, Maria del Carmen (b.1825-d.1879)
Parra, Maria Josefa Ysabel (b.abt.1839-d.1875)
Parra, Miguel [Sr.] (b.abt.1789-d.1869)
Parra, Miguel Jr. (b.abt.1850-d.aft.1876)
Ramos, Tomas (b.1824-d.aft.1886)
Rios, Maria Dolores (b.abt.1834-d.1910)
Rios, Maria Isabel (b.1831-d.1904)
Rios, Silverio Antonio Juan (b.1794-d.1872)
Ruiz, Benedita Santa Ana (b.1855-d.1916)
Ruiz, Jose Guadalupe (b.1827-d.1891)
Sepulveda, Jose Joaquin Marcos (b.abt.1838-d.1885)
Sepulveda, Maria Andrea Ramona (b.1832-d.abt.1911)
Serrano, Francisco Julian (b.1861-d.1935)
Silvas, Jose Maria (b.1836-d.1883)
Silvas, Maria de los Angeles (b.1827-d.aft.1860)
Smith, Marcelino (b.1835-d.aft.1860)
Smith, Tula (Gertrudis) (b.1835-d.aft.1860)
Suarez, Maria Concepcion Domingues (b.bef.1831-d.1857)
Velasquez, Josef Silvestre de Jesus (b.1852-d.1904)
Yorba, Domingo Resurracion (b.1826-d.1889)
Yorba, Jose Antonio (b.1856-d.1922)
Yorba, Jose Miguel (b.1865-d.1938)
Yorba, Maria Presentation (b.1818-d.1896)

JBA Members Without 1933 Census Roll Ancestry

The merged genealogical database includes 360 JBA members (22 percent of the group) who are
not linked to 1933 Census Roll participants, and whose FTM entries did not contain annotations

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Juaneño Band of Mission Indians (Petitioner #84A) Proposed Finding

indicating 1928 Application or 1933 Census Roll numbers. This report already described the 42
JBA members on the current membership list whose ancestry information either was not entered
into the JBA petitioner’s genealogical database, or included only themselves (and sometimes
their parents and grandparents). Evidence in the record did not identify their earlier generations.
These members, therefore, are not known to have forebears who participated in the 1928
California Indian Act.

In evaluating the ancestry of these 360 JBA members for individuals who might have been
claimed as 1852 ancestors, OFA researchers noticed individuals who are common ancestors for
271 of them. However, the JBA petitioner did not tag any of these360 historical individuals as
SJC Indians in the petitioner’s genealogical database, and OFA cannot be certain that these are
the specific ancestors whom the 271 members claim as SJC Indians. For example, a “Luis
Carrillo” (b.1849-d.1916) is ancestral to 130 JBA members; a “Luis M. Enriques” (b.1864-
d.1934) is ancestral to 51 JBA members; a “Rita Aguilar” (b.1870-d.1950) is ancestral to 27 JBA
members; and “Maria Josefa Higuera” (b.1806) and “Maria Jacoba Villalobos” (n.d.); married
Juan Bautista Petronila Manriquez) each have 7 JBA members as descendants. However, the
OFA could not identify any 1928 Applications claiming these individuals, nor did OFA find any
ancestor in their line who descended from the historical tribe at the SJC Mission.200 OFA could
not identify any common ancestors for the other 89 JBA members.

Analysis of JBA’s Inferred SJC Indian Ancestors

As a result of OFA’s analysis of documents that the JBA, JBB, and JBMI-IP submitted and that
OFA obtained, the Department has identified the 10 historical individuals listed below, who are
identified in historical records as Indians of SJC Mission during the mission era (1776-1834) and
who appear in the claimed ancestry of some of the JBA petitioner’s members found in OFA’s
merged genealogical database (see Appendices I, IV, V(a), and V(b)) (JBA Genealogy CD
11/30/2005). Genealogical information, that the JBA petitioner submitted or that OFA located,
was insufficient to verify claimed descent from three other documented SJC Indians (Geronima
[Abudguem], Jose de Gracia Cruz, and Facunda Pabujaquim) because the 19th century evidence
casts doubt upon the veracity of the parent-child relationships as the petitioner claimed in the
first few generations following these individuals. Some of the names are spelled differently on
various documents in the available record so this PF uses the spelling found on the earliest
primary record. A comprehensive discussion of these 13 individuals as well as additional
ancestors, for whom the JBA and JBB petitioners and the JBMI-IP submitted biographical data,
is presented in Appendix IV.

200
For example, the 1878 marriage record for Luis Carrillo states that the marriage took place in Pala, and
that Luis Carrillo was originally from Alameda County, California, and his bride Refugio Llanes was originally
from Sonora, Mexico (SJC Marriages #1809, 10/28/1878). The 1870 Federal census of Luis Carrillo in the
household of his parents, as identified in the 1878 marriage record, shows that both of his parents were born in
“Sonora” (1870 Federal census, San Diego County, San Pasqual & Pala Districts, p. 8, dw./fam. 77). All 130 JBA
members claiming descent from Luis Carrillo do so through his daughter Maria Isabel (Carrillo) Gonzales (b.1878-
d.1920), yet nothing in the petitioner’s FTM database indicates that Luis Carrillo, his daughter, or his grandchildren
ever resided in San Juan Capistrano or descend from California Indians.

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Juaneño Band of Mission Indians (Petitioner #84A) Proposed Finding

JBA petitioner indirectly claimed the 10 individuals below as ancestors who were SJC Indians
(based on genealogical evidence in the record, and not on any specific statement in the petition)
and they were documented as SJC Mission Indians in mission records. They are:

• [—?—], Juana Bautista (b.abt.1835-d.1876) 197 descendants in JBA current

membership;
• [—?—], Leona (b.1813-d.?) 30 descendants in JBA current membership;
• [—?—], Primitiva (b.1821-d.1862) 11 descendants in JBA current membership;
• [—?—], Ynez (b.abt.1840-d.1873) spouse of Antonio Maria [Yorba], nine descendants in
JBA current membership;
• [Yorba], Antonio Maria (b.1835-d.abt.1915) spouse of Ynez, nine descendants in JBA
current membership;
• Allam, Maria Rufina (b.abt.1761-d.aft.1800) 20 descendants in JBA current membership;
• Ayoubenet, Peregrino (b.abt.1786-d.aft.1832) 28 descendants in JBA current
membership;
• Castengura, Magdalena (b.1808-d.1876) 158 descendants in JBA current membership;
• Chigila, Maria Bernarda (b.abt.1732-d.aft.1790) 218 descendants in JBA current
membership; and
• Tungo, Odorico Jose (b.abt.1747-d.1801) one descendant in JBA current membership.

Appendices V(a) and V(b) show the number of current members of each petitioner and JBMI-IP
who claim descent from these ancestors. Evidence in the record indicates that approximately 37
percent (613 of 1,640) of the members listed on the JBA petitioner’s 2005 membership list claim
descent from at least 1 of the 10 documented historical Mission San Juan Capistrano Indians
named above.

Only 2 percent (37 of 1,640 members, included in the 613 members described above) of the JBA
group’s current members have actually demonstrated complete generation-to-generation descent
from a SJC Mission Indian for this PF. This evaluation estimates that another 35 percent (576 of
1,640) of JBA members should be able to demonstrate their claimed descent from at least one of
the Indians of the historical SJC Indian tribe. However, at present, 98 percent (1,603 of 1,640) of
the JBA’s total members have not documented their descent from a historical SJC Mission
Indian.201

The JBA and JBB petitioners and the JBMI-IP interested party make genealogical claims for
several families who had one or perhaps several Indian ancestors and the additional claim that
the majority of their ancestors were children of mixed Indian-non-Indian unions. The analysis
above and in Appendix IV shows, however, that evidence from church registers of baptisms,
marriages, and burials at San Juan Capistrano, San Diego Presidio, San Gabriel Mission, or Los
Angeles does not support many of the petitioners’ and the JBMI-IP’s genealogical claims. OFA

201
This total includes 31 (2 percent of total JBA membership) JBA members who cannot be connected to
parents, and 11 members (under 1 percent) who have only parents’ names, or only have a parent's and grandparent’s
names, but no dates and no obvious connection to either someone else on the membership list or on the 1928
Applications. This total also includes 107 members (7 percent) who claim descent from, but cannot be verified
(based on evidence in the record) as descendants of, 3 additional SJC Indians (Geronima Abudguem, Jose de Gracia
Cruz, and Facunda Pabujaquim).

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Juaneño Band of Mission Indians (Petitioner #84A) Proposed Finding

staff created an extensive data set of census data from San Diego Presidio and of baptisms of
Indians and non-Indians from San Juan Capistrano, San Diego Presidio, and Los Angeles, which
OFA used to verify the validity of the petitioners’ and the JBMI-IP’s genealogical claims.

The JBA Petitioner’s 33 Personal Genealogical Sample Files

OFA’s analysis of these files concluded that the evidence demonstrated descent from a
documented SJC Indian ancestor for 29 of the individuals named on the sample folders and 8
additional members whose documentation was also contained in the genealogical sample files,
totaling 37 JBA members: 8 from Juana Bautista, 5 from Leona, 4 from Primitiva, 4 from
Peregrino Ayoubenet, 16 from Magdalena Castengura, and 6 from Maria Bernarda Chigila. Six
of these members demonstrated descent from more than one documented SJC Indian ancestor
(43 minus 6 equals 37). for the FD, the JBA petitioner will need to make available to the
Department the membership folders for all of its members or other evidence that documents the
current members’ descent from the historical Indian tribe of Mission SJC as it existed between
1776 and 1835.

Other Issues

The comment period provides the JBA petitioner and interested parties the opportunity to better
document their claims. The JBA petitioner may wish to provide an analysis of documents which
it claims contain the names of members or ancestors of members, including highlighting or
flagging the names of members or ancestors of members shown in each document (as provided
in the genealogical sample files), or creating a separate list of the specific names in the
document. If the identity of a person on the list is uncertain or incomplete, such as having only
initials, or the wrong initials, or naming a person identified on another document in a different
place at the same time, the JBA petitioner should include in its analysis supporting documents or
information to substantiate the identity of the claimed member or ancestor in question. The
evidence in the current record does not demonstrate that the majority of the petitioner’s members
have documented descent from the historical Indians at Mission San Juan Capistrano. Moreover,
the current record shows that most of the group claims descent from historical individuals who
were non-Indians or “other” California Indians (not from Mission SJC).

Contemporary, primary documentation or other reliable evidence identifying the individual

family ancestors submitted in the petition may enable the JBA petitioner to trace some of its
historical ancestors. The parish registers from San Juan Capistrano, or any other parish where
JBA ancestors lived, should be thoroughly searched for evidence of birth, death, marriage, and
parentage of the claimed ancestors, as well as the documentation of their descendants. The
petitioner should include full citations to the entries, or otherwise specifically identify the
individual and the substantiating document. Other church records at Los Angeles or San Diego
should also be consulted. California county court records, contemporary newspaper accounts,
and historical colonial California records are possible sources of evidence. Although deeds are
limited in the amount of individual identification they provide, they can be used to locate
ancestors and confirm some parent-child or marital relationships. These types of records are
readily available from a variety of sources. The petitioner should also submit the photocopies of

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Juaneño Band of Mission Indians (Petitioner #84A) Proposed Finding

the records it previously submitted as abstracts or cited in its genealogical database without
providing the actual documents.

The JBA petitioner’s own genealogical database showed that many of their claimed ancestors
who lived at San Juan Capistrano in the 19th century were from Mexico or elsewhere. The mere
fact of birth at San Juan Capistrano or of having a Spanish surname is not evidence of descent
from historical Indians from San Juan Capistrano Mission. Non-Indians from San Diego
Presidio and from Los Angeles settled at San Juan Capistrano or on nearby ranches in the 1830s
and 1840s, and new immigrants came to the area from Mexico (particularly Sonora) in the
second half of the 19th century. Some of these immigrants married SJC Indians or married into
SJC Indian descendant families; however, some of the petitioner’s claimed ancestors apparently
married into other immigrant families and they have no evidence of descent from Mission SJC
Indians.

To meet criterion 83.7(e), the JBA petitioner must demonstrate descent from a historical Indian
tribe, or from tribes which combined and functioned as a single, autonomous political entity. As
stated in the Historical Overview for this PF,

This PF treats the Indian population at the SJC Mission in 1834 as the “historical
Indian tribe.” . . . The evidence in the record establishes by a reasonable
likelihood that as a result of Spanish policy, the Indian population of the mission
became an entity consisting of Indian tribes or groups that had combined. . . .
Therefore, the petitioner may meet the acknowledgment criteria by demonstrating
that it is a continuation of the Indian tribes that historically combined at the
mission by 1834.

Therefore, when it is documenting descent, the JBA petitioner must show that its known or
claimed ancestors were a part of the historical Indian tribe at Mission SJC between 1776 and
1834, not merely living at SJC Mission in 1852 as the 1928 applications asked. The JBA
petitioner has the opportunity during the comment periodprovide the evidence that links the
current members to the preceding generations back in thime to the historical Indian tribe.

Conclusion

The November 28, 2005, JBA membership list names 1,640 living, adult members. The list does
not include minors under age 18.

The evidence in the record demonstrates that most of the JBA petitioner’s 1,640 members claim
descent only from individuals who were not part of the historical Indian tribe at SJC Mission as
it existed between 1776 and 1834. This PF finds that only 2 percent (37 of 1,640) of JBA
members have actually demonstrated descent from one of the Indians of the historical SJC Indian
tribe. This evaluation estimates that another 35 percent (576 of 1,640) of JBA members should
be able to demonstrate descent from at least one of the Indians of the historical SJC Indian tribe.

For these reasons, the JBA petitioner does not meet the requirements of criterion 83.7(e).

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Juaneño Band of Mission Indians (Petitioner #84A) Proposed Finding

Criterion 83.7(f) requires that

the membership of the petitioning group is composed

principally of persons who are not members of any
acknowledged North American Indian tribe.

With the assistance of the Bureau of Indian Affairs’ Southern California Agency in Riverside,
California, OFA compared the JBA membership list to the current membership rolls of the
following California Mission bands:

• Pala Band of Luiseño Mission Indians of the Pala Reservation

• Pauma Band of Luiseño Mission Indians of the Pauma & Yuima Reservation
• Rincon Bank of Luiseño Mission Indians of the Rincon Reservation
• San Pasqual Band of Diegueño Mission Indians.

No evidence has been found to indicate that any of the JBA petitioner’s members are enrolled in
any federally recognized tribe.

Conclusion

A review of the membership rolls of those Mission Tribes in California that would most likely
include the petitioner’s members revealed that the JBA membership is composed principally of
persons who are not members of any acknowledged North American Indian tribe. Therefore, the
JBA meets the requirements of criterion 83.7(f).

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Juaneño Band of Mission Indians (Petitioner #84A) Proposed Finding

Criterion 83.7(g) requires that

neither the petitioner nor its members are the subject of

congressional legislation that has expressly terminated or
forbidden the Federal relationship.

A review of the available documentation revealed no evidence that the JBA was the subject of
congressional legislation to terminate or prohibit a Federal relationship as an Indian tribe.

Conclusion

No evidence has been found to indicate that the JBA petitioner was the subject of congressional
legislation to terminate or prohibit a Federal relationship as an Indian tribe. Therefore, the JBA
meets the requirements of criterion 83.7(g).

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Juaneño Band of Mission Indians (Petitioner #84A) Proposed Finding

Appendices

204
Juaneño Band of Mission Indians (Petitioner #84A) Proposed Finding

Appendix I
Indians on the 1860 Federal Census Likely Identified from the San Juan Capistrano Mission
Registers as San Juan Capistrano Neophytes or Children of San Juan Capistrano Neophytes
Name on Dwelling No. Baptismal Baptismal Other Record, if Descendants in
Census, Age Name Number, Date no Baptism Petitioners
Gregorio Rios, 1523 Gregorio SJC #4186, JBA –Yes
35 Humiliano 7/20/1829 JBB – Yes
JBMI-IP - Yes
Yguacis, 40 1564 Ignacio Maria SJC #3444, No
[Tosaut] 2/26/1814
Leona, 38 1564 Leona [Giaubinit] SJC #3648, No
4/12/1818
Juan de Dios, 1565 Juan de Dios SJC #3067, No
60 3/3/1811
Delfina, 50 1565 Delfina SJC #3477, No
[Naquinat] 11/26/1814
Matilda Sol, 26 1571 Own Marriage, No
#1471 (1850),
Harrington Notes
Ambrosio Sol, 1571 Own Marriage No
32 #1471 (1850),
Harrington Notes
Eustaguio, 35 1588 Son’s baptism; JBA –Yes
daughter’s JBB – Yes
baptism JBMI-IP - Yes
Juana, 25 1588 Son’s baptism; JBA –Yes
son’s marriage JBB – Yes
(daughter’s JBMI-IP - Yes
baptism?)
Patricio, 7 1588 Patricio de Jesus SJC #4698, Own marriage JBA –Yes
2/3/1851 #1822 JBB – No
JBMI-IP - Yes
Inez, 9 months 1588 Ignez SJC #1360, JBA –Yes
1/25/1860 JBB – Yes
JBMI-IP - Yes
Diego, 40 1604 Diego [Yujunivit] SJC #977, JBA –Yes
6/11/1819 JBB – Yes
JBMI-IP - Yes
Clara, 45 1604 Clara SJC #3515, JBA –Yes
[Tobocbam] 8/26/1815 JBB – Yes
JBMI-IP - Yes s
Victor, 25 1604 Victor SJC #3746, No
6/15/1820
Sefarino 1638 Zefarino (son of SJC #3517, No
Tanequi, 50 Raymond and 8/16/1815
Segia)
Aquida Tanequi, 1638 Agueda [Nure] SJC #3592, No
43 2/9/1817
Jose A. 1638 Jose Agustin SJC #4542, No
Tanequi, 20 2/16/1841
Jose B. 1638 Jorge SJC #4674, No
Tanequi, 16 11/20/1849
Maria T. 1638 Maria SJC #4740, No
Tanequi, 5 Tranquilina de 1/13/1852

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Juaneño Band of Mission Indians (Petitioner #84A) Proposed Finding

Jesus
Fremativa 1640 Primativa SJC #3825, JBA –Yes
Serrano, 40 11/29/1821 JBB – No
JBMI-IP - Yes
Manuel 1640 Jose Manuel Los Angeles JBA –Yes
Serrano, 20 Apolonio Rios Parish Church JBB – No
#968, 2/17/1840 JBMI-IP - Yes s
Later records identified other neophytes, including Juan (widower of Magdalena) and Leona
(widow of Soilo) married in 1867 (SJC Marriages #1717, 11/12/1867).

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Juaneño Band of Mission Indians (Petitioner #84A) Proposed Finding

Appendix II
JBM Council Members, 1979–1994
V. Chair/ V. At-Large Sgt. At
Date Spokesman Spokesman Sec/Treas. Treasurer Historian Arms
1979 R. Belardes n/a n/a n/a XXX XXX XXX
“ “ D. “ “ “
Belardes,
6/21/1980 J. Frietze J. Frietze
1981 “ “ “ “ “ “ “
“ “ D. “ “ “
Belardes,
J. Romero
8/13/1982 F. Estrada
“ F. Lopez, “ “ “
D. S. Zucker S. Trujillo
1/21/1984 Bracamontes
“ “ “ “ “ G. Felix1 “
10/12/1984
12/16/1985 “ “ F. Estrada “ “ “
7/1985 “ “ S. Zucker “ “ “
“ “ “ “ A. Williams2 “
8/17/1985
11/16/1985 “ “ F. Estrada “ “ “
“ “ “ “ “ A.
1/18/1986 Lopez3
“ “ S. Trujillo, “ “ “
8/1986 acting
“ “ “ D. “ “
Belardes,
1986-87 F. Lopez
“ “ S. Zucker, “ “
G. Carillo

2/18/1989 D. Belardes
3/16/1989 “ “ “ “ “ “
“ “ “ R. “ “
Martinez,
M.
1/20/1990 Velardes
“ R. “ “
Martinez,
M.
Velardes,
A.
10/1/1992 J. Frietze M. Frances Ollivares
“ “ M. Lux “ “ “
12/18/1993 Acting
“ “ M. Frances “ “ “

1
It is not clear if this position was elected or appointed, or if anyone else ever served in this position.
2
This position was split off from that of the Secretary/Treasurer.
3
Meeting minutes dated 5/15/1993 indicate that Rudy Martinez was named Historian, but there is no
mention whether this position was elected or appointed (JBM Minutes 1993.05.15, 1).

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Juaneño Band of Mission Indians (Petitioner #84A) Proposed Finding

8/23/1993 suspended
“ “ “ R. “
Martinez,
M. A. Ollivares
2/25/1994 Velardes

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Juaneño Band of Mission Indians (Petitioner #84A) Proposed Finding

Appendix III
Membership Lists Submitted and Claimed by the JBA Petitioner
List Dated Received # # Also #Also Data Information & Comments
By OFA Members on JBB on JBMI-IP
11/28/2005 12/1/2005 1,640 28 14 Miinors not included; all entries have
(1 (2 deceased) unique “Roll” number; separately
deceased) certified
JBA Membership List 11/28/2005
4/12/2005 4/12/2005 2,866 n/a n/a Missing some birth dates, residential
addresses, and maiden names;
includes minors
JBA Membership List 4/12/2005
9/23/1999 n.d. 1,822 150 n/a Missing all birth dates and maiden
(1997) names, and some residential
addresses; includes minors
JBA Membership Legend 9/23/1999
1998 11/16/1998 2,495 n/a n/a Labeled “Support Letter List;” not an
actual membership list; does not
provide birth dates, maiden names, or
residential addresses; includes minors;
list 1,529 entries plus 966 separate
forms
No FAIR ref.
4/18/1997 11/30/2005 1,577 479 n/a Labeled “Master List;” missing all
residential addresses, numerous birth
dates and many maiden names;
includes minors
JBA Membership List 4/18/1997
9/23/1995 11/13/1998 364 59 345 Missing some birth dates, maiden
names, and residential addresses;
includes minors
JBA Membership List 9/23/1995
9/1/1995 11/30/2005 1,078 440 -- Labeled “Washington Rolls;” missing
(1,081 (443 some birth dates, maiden names and
combined combined residential addresses; includes minors
with Sep. with Sep. JBA Membership List 9/1/1995
1995 list) 1995 list)
12/30/1994 1/4/1995 689 n/a n/a Missing all residential addresses,
some birth dates and maiden names;
includes minors
JBM Membership List 12/24/1994
1987 5/28/2005 863 854 854 Missing some birth dates, residential
addresses and maiden names;
includes minors
JBM Membership List 1987
1979 2/24/1988 845 845 845 Missing many birth dates, many
maiden names, and all residential
addresses; includes minors
JBA Membership List 1979
1951 n.d. 7 n/a n/a Missing all full names, birth dates, and
maiden names; minors not identified;
contains 44 names but only 7 are
flagged as “members”
Membership List 1951 ca
Previous Membership Lists for JBA:

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Juaneño Band of Mission Indians (Petitioner #84A) Proposed Finding

The JBA petitioner submitted 10 previous membership lists (see Appendix IV). One claimed by the petitioner to be
dated 1951 contains the names of 44 individuals but only 7 are flagged as members. A membership list dated 1979
submitted by the JBA petitioner list identifies 845 members (JBA Membership List 1979). The 1987 JBM
membership list claimed by the JBA petitioner enumerates 854 members (JBM Membership List 1987). The fourth
membership list, dated December 30, 1994, identifies 689 members (JBM Membership List 12/24/1994). The JBA
petitioner submitted two 1995 membership lists: the first, dated September 1, 1995, enumerates 1,097 members
(JBA Membership List 9/23/1995) and the second, dated September 23, 1995, lists 364 members (JBA Membership
List 9/23/1995). The seventh membership list, dated April 18, 1997, enumerates 1,591 members (JBA Membership
List 4/18/1997). A “Support Letter List” submitted in 1998, which was evaluated like a previous membership list,
contains the names of 1,577 members; it is undated but the letters signed by the JBA members listed are all dated
1998 (JBA 1998 ca Support Letter List). A ninth JBA membership list dated September 23, 1999, lists 1,830
members (JBA Membership List 9/23/1999) and an early 2005 membership list, dated April 12, 2005, tabulates
2,866 members (JBA Membership List 4/12/2005).

The JBA petitioner’s earliest claimed membership list (Membership List 1951 ca) is an undated, handwritten list
with no heading, letterhead, or other indication of its origin. It contains 44 names on two pages and 7 individuals
are indicated with an asterisk as “members.” The JBA petitioner provided no information concerning the
provenance of this list and only two of the names appear on later membership lists (although these two names are
common and may not be the same persons identified on later lists). This list provided names and residential
addresses only.

The two 1995 membership lists are the first membership lists submitted by the JBA petitioner that differ
significantly from the 1987 membership list and the JBB membership lists (JBA Membership List 9/23/1995, JBA
Membership List 9/23/1999, JBB 2/19/1995 Membership List, JBB 2/19/1995 Supplement A). The earlier 1995 list,
labeled “Washington Rolls” on the cover page and “Contact1” in the heading on each page, contains nearly twice
the number of members as the previous (1994) JBA membership list and almost twice the number of members as the
1995 JBB membership list. Of the 1,078 individuals enumerated on the first 1995 JBA membership list (1,097
minus 19 deceased and duplicate), 27 members are also listed on the 1995 JBB membership list. Of the 364
members on the second 1995 JBA membership list, only 3 individuals are not listed on the September 1, 1995, JBA
membership list, and combining the 1,078 individuals on the first 1995 list with the 3 new individuals on the second
1995 list produces a total 1995 JBA membership of 1,081.

The 1997 JBA list is apparently a checklist for keeping track of documentation received from members (JBA
Membership List 4/18/1997). However, since it specifically included members, it was considered by OFA to
represent a membership list for that year. In addition, the 1998 “Support Letter List” was considered as a
membership list for the purpose of this PF because the letter included a statement that the signer is enrolled as a
member of the JBA petitioner (JBA 1998 ca Support Letter List).

The 1999 JBA membership list does not contain birth dates or maiden names. Some residential addresses are also
missing. The list contains 1,830 members.

The JBA petitioner submitted two membership lists in 2005, one about six months prior to the submission of its
current certified membership list (JBA Membership List 4/12/2005; 11/28/2005). The earlier list contains the names
of 2,866 individuals, including minors, whereas the current membership list enumerates only 1,640 members and
does not include minors. The JBA petitioner submitted no explanation for the inclusion of minors on the first list
and the omission of them on the second. The group’s current governing document does not specify an age
requirement for membership. All entries on the earlier list have a unique “SL” number except for two individuals
who share the same “SL” number. The identity or meaning of “SL” was not provided by the petitioner but it
appears to represent the individual’s membership number. The April 2005 list is in the format of a computer
spreadsheet totaling 31 pages, but is missing members’ residential addresses and the maiden names of more than 70
married female members.

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Appendix IV
Analysis of the Petitioner’s Genealogical Claims

OFA staff conducted research in the SJC Mission baptismal, marriage, and burial registers supplied by JBA as well
as the registers for San Diego Mission/Presidio, San Gabriel Mission, and Los Angeles parish to verify the JBA and
JBB petitioners’ genealogical claims. The JBA and JBB petitioners presented claims of descent from specific
individuals claimed as historical Indians of Mission San Juan Capistrano who lived during the mission era or in
1852.

This appendix summarizes in detail the findings of OFA staff analysis of the record regarding these claims.
Information and analysis is presented for ancestors in three categories: documented Indians of SJC Mission,
documented Indians not of SJC, and non-Indian ancestors. Each category is arranged in alphabetical order by the
surname of the ancestor. Lists of these individuals and the number of members in JBA, JBB, and JBMI-IP claiming
descent from each individual are provided in Appendices V(a) and V(b).

Documented SJC Indian Ancestors

Evidence in the record demonstrates that the 15 individuals listed below are historical Indians of Mission SJC or
descendants of the historical Indian population of Mission SJC. Most of these individuals are specifically claimed
by the JBA and/or JBB petitioner as SJC Indian ancestors of their current membership. Descendants of some of
these ancestors have intermarried with each other so that some members of the JBA and JBB petitioners descend
from more than one documented SJC Indian ancestor. The number of members claiming descent from each of these
SJC Indian ancestors is provided in Appendix V(a).

[—?—],4 Felis (b.1828-d.?) (documented SJC Indian)

[—?—], Juana Bautista (b.abt.1835-d.1876) (documented SJC Indian)
[—?—], Leona (b.1813-d.?) (documented SJC Indian)
[—?—], Primitiva (b.1821-d.1862) (documented SJC Indian)
[—?—], Ynez (b.abt.1840 d.1873) (documented SJC Indian)
[Abudguem], Geronima (b.abt.1803-d.?) (documented SJC Indian)
[Yorba], Antonio Maria (b.1835-d.abt.1915) (documented SJC Indian)
Allam, Maria Rufina (b.abt.1761-d.aft.1800) (documented SJC Indian)
Ayoubenet, Peregrino (b.abt.1786-d.aft.1832) (documented SJC Indian)
Castengura, Magdalena (b.1808-d.1876) (documented SJC Indian)
Chigila, Maria Bernarda (b.abt.1732-d.aft.1790) (documented SJC Indian)
Cruz, Jose de Gracia “Acu” (b.1845-d.aft.1910) (documented SJC Indian)
Erehaquela, Claudio (b.abt.1767-d.?) (documented SJC Indian
Pabujaquim, Facunda (b.abt.1753-d.1808) (documented SJC Indian)
Tungo, Odorico Jose (b.abt.1747-d.1801) (documented SJC Indian)

[—?—], Felis (b.1828-d.?) (documented SJC Indian)

The JBB petitioner claims to link its descent from “Felis,” an Indian born and baptized at SJC Mission in 1828, and
a brother of Primitiva (see Primitiva below). The JBB petitioner gives Felis’ name as “Josef Felix De la Cruz” and
assumes that “De la Cruz” was a surname instead of a simple compound name.5 The baptismal entry actually

4
The notation “[—?—]” indicates that the record did not present a surname used by this individual, or the
surname is questionable,
5
In giving names to the hundreds of Indians settled at SJC Mission, the Franciscans often assigned
compound names such as Josee de la Cruz, or Joseeph of the Cross. The “de la Cruz” segment of the compound
name was not a surname, but rather was a part of the given name. The JBB petitioner claims descent from an adult
Indian named “Guaumnryaut” given the compound name of Josee de la Cruz when he was baptized at Mission SJC
in 1799 by Josee de la Cruz Espi, O.F.M. (SJC Baptisms #1903, 11/22/1799). OFA staff reviewed the baptismal
records from Mission SJC for the period 1777 to 1800 and identified five other unrelated Indians given similar

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Juaneño Band of Mission Indians (Petitioner #84A) Proposed Finding

identified the child by the name “Felis” [no surname] and listed his parents as Josef de la Cruz Cusychi and his
“esposa” as Maria de Jesus Coromm [sic, Coronni] (SJC Baptisms # 4121, 2/22/1828). Felis’ godparents were
Silverio Rios and Maria Soledad Rios.6

The JBB petitioner traces Felis’ maternal ancestry to Joseph [or Jose] Ignacio Apaichi [or Paichi] (b.bef.1764-d.?)
and his wife Tecla Maria Huenauhuegen (b.1765-d.1832), through their son Manuel Romano [or Roman] Apaichi
(b.1783-d.1819), and to Regulo Yeguagua (1757-1820) and his wife Natalia Asil (b.1763-d.1811), through their
daughter Antonina Ayaneque (b.abt. 1787-d.1832). All of these people are documented Indians associated with
Mission SJC (SJC Baptisms #7, 1/15/1777; #176, 3/24/1779; #1342, 1793; SJC Marriages #47, 8/24/1779). Manuel
Romano Apaichi married Antonina Yeguagua in 1801 at Mission SJC (SJC Marriages #523, 6/20/1801). Her
baptism took place at SJC in 1793 when she was 6 years old (SJC Baptisms #1342, 1793). The couple is reported to
have had seven children between 1802 and 1820, the first six reputedly born in SJC and the last in El Toro,
California (JBA Genealogy CD 11/30/2005). Their second child, Maria de Jesus (b.1805-d.aft.1828), was the
mother of Felis (SJC Baptisms # 2609, 6/20/1805).

Maria de Jesus married Jose de la Cruz Guauniet (b.1802-d.1834) at Mission SJC in 1821 (SJC Marriages #1001,
1/21/1821); Jose’s 1802 baptismal and 1821 marriage records both identify his parents as Jose de la Cruz Guiuniet
(b.abt.1776-d.aft.1802) and Antonia Tiaram [or Tiram] (b.bef.1789-d.aft.1802) (SJC Baptisms #2144, 12/9/1802).
The baptismal and marriage records for SJC confirm the assertion in the 2005 FTM genealogical database submitted
by the JBB (JBB RootsMagic CD 12/1/2005) and the JBMI-IP (JBMI-IP Genealogy CD 11/29/2005) that Jose de la
Cruz and Maria de Jesus (or “Maria Jesus Serrano”) had three children: Primitiva [de la Cruz] (b.1821-d.1862),
Lazaro Cruz (b.abt.1824-d.abt.1870), and Felis (b.1828-d.?). This last child is the one JBB members claim as the
father of their ancestor named Thomas Cruz.

The JBB petitioner claims that Felis married Maria Micaela Lobo, an alleged Luiseño woman born or baptized at
Mission SJC on December 23, 1825 (JBB RootsMagic CD 12/1/2005; JBB 11/28/2005a [PetNarr], 12). OFA staff
reviewed the SJC baptismal register and did not find a record of the baptism of a Maria Micaela Lobo. The only
baptism on December 23, 1825, was of a girl named Nicolasa, who was the daughter of an Indian couple from
Mission San Luis Rey, but was recorded in Mission San Diego’s “Book II” (JBMI-IP Genealogy CD 11/29/2005 -
Notes). A descendant’s ancestry chart in the record listed a death date and place for “Micaela Lobo Cruz Oyos” as
August 31, 1893, in Pomona, Los Angeles County (Espinoza, Anita V. 4/12/1928 [PC]).7

OFA has not found a Felis or Felix Cruz or de la Cruz on the 1850 or 1860 censuses of San Juan Capistrano, which
would not be unusual if he was an Indian. The JBB petitioner claims one of its ancestors was a son of Felis de la
Cruz called Jose Tomas de la Cruz or Thomas Cruz, supposedly born about October 1859 in SJC and baptized in
1860 in Anaheim (JBB RootsMagic CD 12/1/2005). However the JBB petitioner did not submit documentation to
support this claim and OFA has not been able to verify the connection using the available record. The JBB
petitioner claims that Thomas Cruz married Leopolda (Ruiz) Vasquez, who was born in San Francisco and died in
Fullerton, but there is no information in the record regarding the marriage of the couple, or any other information
linking the couple to SJC or showing descent from SJC Mission Indians.

There is insufficient evidence in the record to demonstrate that the Indian Felis, born in 1828 at SJC, was the same
person as the Felix who married Maria Micaela Lobo and was the father of Jose Tomas de la Cruz. Thus, there is no
evidence that Jose Tomas de la Cruz (a.k.a Thomas Cruz) descended from Indians from Mission SJC. The JBB

compound names that incorporated “de la Cruz.” A common compound name that included “de la Cruz” does not
provide evidence of ancestry for individuals surnamed “Cruz” of a later generation, such as Thomas Victor Cruz,
whom the JBB petitioner claims was born around 1898.
6
The JBB petitioner cited the December 12, 1863, burial register entry for a “Felix” as pertaining to this
man. However, that burial entry described the decedent as five years old (b.abt.1858), and his parents’ names as
Felix and Mariia de Jesuus (SJC Burials #5209, 12/12/1863); therefore, the child who died in 1863 could not be the
Felis who was baptized in 1828.
7
The JBB petitioner needs to provide the evidence of this ancestor’s birth date and place.

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Juaneño Band of Mission Indians (Petitioner #84A) Proposed Finding

petitioner needs to start with the more recent generations and document back through time the origins of the
members who claim descent from Thomas Cruz and Leopolda (Ruiz) Vasquez.

[—?—], Juana Bautista (b.abt.1835-d.1876) (documented SJC Indian)

Juana Bautista [“Maria Teresa” per JBB] was an Indian born at SJC Mission in about 1835 and the mother of at least
two children born at SJC: Jose Patricio de Jesus Ricardes (b.1851-d.abt.1890) (SJC Baptisms #4698, 2/3/1851) and
Ernesta Ynes Ricardes (b.1860-d.1910) (SJC Baptisms #260, 1/28/1860). The baptismal records for both children
confirm that their parents were SJC Mission Indians who were both born during the mission period (SJC Baptisms
#4698, 2/3/1851, and #260, 1/28/1860). The baptismal record for Patricio identifies him as an Indian and confirms
that both of his parents, Eustaquio and Juana, were SJC Mission Indians (neofitos), both born during the mission
period. The record of Patricio Ricardes’ marriage in 1880 to Custodia Manriquez identified his parents as Eustaquio
Ricardes and Juana Bautista, both deceased (SJC Marriages #1822, 10/30/1880). The marriage record does not
identify Patricio Ricardes as being an Indian even though this was a period during which the priests stationed at SJC
still recorded the ethnic identifier “indio” in the records of baptisms, marriages, and burials. However, the JBA
petitioner cited the 1860 Federal census entry for the “Indian” family of “Eustaquio” (no surname) (35), “Juana”
(26), “Patricio” (7) [actually 9], and “Inez” (9/12) (1860 Census, Los Angeles Co., San Juan Twp., p.176-177[468-
469], dw. 1588, fam. 1557).8 Further, the burial record for Patricio and Inez Ricardes’ mother, “Juana Bautista,”
identifies her as an Indian from SJC and the widow of Eustaquio Ricardes (SJC Burials [no #, p.368], 9/12/1876).

The 1880 Federal census enumerated a single, 30-year-old Indian named “Patricio Ricardo” living at SJC, which is
the approximate age expected for Juana’s son Patricio. This census was taken two months before Patricio Ricardes
married Custodia Manriquez. The 1880 census enumerated Custodia as living with her parents (see discussion
below). Based on Patricio’s baptismal record which identified him as an Indian son of neofites (SJC Baptisms
#4698, 2/3/1851), on the record of his marriage naming his parents (SJC Marriages #1822, 10/30/1880), and on the
record of his mother’s burial identifying her as an Indian from SJC (SJC Burials [no #, p. 369], 9/12/1876), there is
sufficient evidence to show that Patricio Ricardes was the son of Juana Bautista, an Indian woman from SJC.

The record shows that Patricio Ricardes was in a long-term relationship with Custodia Manriquez before they
married in 1880. In 1876, Patricio fathered a child with Custodia, recorded in the baptismal entry as the hija
n[atural] or illegitimate child of Patricio Ricardes and Custodia Manriquez (SJC Baptisms #1518, 4/24/1876). The
child, named Maria Magdalena Cleofes Ricardes, is not listed on the 1880 census with her mother, Custodia. In
1880, Custodia was enumerated in the household of her own father Juan Manriquez and was described as being
single, 23 years old (born around 1857), and “White” (which was the same designation given for her parents and
siblings) (1880 Census, Los Angeles County, San Juan Township, page 2 [234], dw. 10, fam. 10).9 After the couple
married, they had at least six more children, all baptized at Mission SJC: Delfina Federica (Natividad?), Josepha
Ventura (Josephine), Viviana Victoria, Maria Terese Eulalia, Marie Anita, and Santos Eustaquio. Patricio Ricardes
died some time between 1886 and 1890.

In 1890, Custodia bore a child with a James Roy, from Pennsylvania. Custodia appears on the 1900 census under
the name “Costoria” as the wife of James Roy, and then she had 4 children with her new husband. The census also
listed James Roy’s seven step-children in the household by the surname “Ricardo”: Magdalena (b. 1875), Marcos (b.
1876), Natividad (b. 1880), Josephine (b. 1882), Biviana (b.1883), Theresa (b. 1886), and Ustacio (b.1889) (1900
Census, Orange County, San Juan Township, page 4A [131], dw. 68, fam. 68).

8
As Juana Bautista and Eustaquio Ricardes were both Indians, they likely were not enumerated in 1850.
They were not located on the 1870 census.
9
The 1860 Federal census lists Custodia as “Custodio” (female, age 4) in the household of her father Juan
Manriquez, along with a brother named Trinidad who was recorded as 5 years of age (1860 Census, Los Angeles
Co., San Juan Twp., p. 184[476], dw. 1654, fam. 1608). However, the census enumerated Custodia’s mother
Fernanda Cañedo in the house of Fernanda’s father Josee Mariia Cañedo, rather than next door in the household of
her husband and Custodia’s father Juan Manriquez (1860 Census, Los Angeles Co., San Juan Twp., p. 183[475], dw.
1653, fam. 1607). Juan Manriquez and Fernanda Cañedo were listed in the same household in 1880.

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Juaneño Band of Mission Indians (Petitioner #84A) Proposed Finding

A number of the petitioners’ and interested party’s members (20 in JBA, 6 in JBB, and 19 in JBMI-IP) claim
descent from Juana Bautista’s daughter Ernesta Ynes [Inez] Ricardes. The January 1860 baptism of Inez identifies
her parents as Eustaquio and “Maria Juana,” who are identified, without surnames, as neófitos (baptized Indians)
from Mission SJC (SJC Baptisms #260, 1/28/1860). Inez also appeared as a 7-month-old child in Eustaquio and
Juana’s 1860 census entry (1860 Census, Los Angeles Co., San Juan Twp., p.176-177 [468-469], dwelling #1558,
family #1557). Thus there is sufficient evidence in the record to show that Ernesta Ynes Ricardes was a daughter of
the SJC Indian woman Juana Bautista.

The JBA petitioner relied upon the 1928 California Indian Application of Reyes Manriquez (Application #9151) for
genealogical information about Ernesta Ynes Ricardes, but photocopies of those applications were not provided by
the JBA petitioner. Custodia Manriquez’ brother, Augustine Manriquez, stated on his 1928 Application (#9144) that
his wife, “Inez Ricardes,” was not of Indian descent. However, the evidence does show that she was a daughter of
SJC Indian Juana Bautista (shown on Ernesta’s baptismal record as “Maria Juana”) and Eustaquio Ricardes (SJC
Baptisms #260, 1/28/1860).

The 1900 Federal census lists Augustine Manriquez with “Ernersta” and four children: Levarta? (23); Juana (18);
Carolina (17); and Rayas (2) (1900 Census, Orange County, San Juan Township, page 3B [68], dwelling 361, family
#62). Augustine Manriquez was the older brother of Custodia Manriquez, and thus Ernesta Inez Ricardes married
her sister-in-law’s brother (1870 Census, Los Angeles Co., San Juan Twp., p.8 [627], dw. 62, fam. 63).

There is sufficient evidence in the record to show that Patricio Ricardes and his sister Ernesta Inez Ricardes were the
children of Juana Bautista, who was identified as an Indian from Mission SJC. There is no evidence in the record
that their spouses, Custodia Manriquez and her brother Augustine Manriquez, were SJC Indians;10 therefore, SJC
Indian descent for Ricardes descendants comes only through Patricio Ricardes or his sister Ernesta Inez Ricardes,
and not their spouses.

[—?—], Leona (b.1813-d.?) (documented SJC Indian)

Leona was an Indian woman born at SJC on June 25, 1813, to parents Pio Sereguinam (b.1782-d.aft.1813) and M.
Yasparguim (b.bef.1800-d.aft.1813), who were both said to be born at Rancheria Tobe (now Camp Pendleton) (SJC
Baptisms #3427, 6/27/1813). Leona had a daughter, Maria de los Angeles, born in July 1834 at SJC and designated
as an Indian child in the SJC Baptismal Register (SJC Baptisms #4395, 9/3/1834). Maria’s father was listed in her
baptismal record as Jose Joaquin, an Indian baptized at Mission SJC as an adult in 1821 (SJC Baptisms #3777,
1/16/1821). The JBA petitioner states that Maria de los Angeles Chavez married Andres Avelino Robles and had
three children: Jose Juan de Jesus Robles (b.1852-d.?), Juana Robles (b.1871-d.1876), and Maria Tomasa Robles
(b.1878-d.?). Members of the JBA petitioner claim descent only from Jose Juan de Jesus Robles (SJC Baptisms
#4737, 1/13/1852). Mission baptismal and marriage records, submitted by the JBA petitioner and located by OFA,
verified these relationships.

An ethnohistorical study of Luiseño and Juaneño in the Camp Pendleton area (Johnson et al. 12/2001, 93, 100)
discussed the descendants of Leona, the daughter of Pio Maria Ziruinit and Dominga Pangojobam (SJC Marriages
#699, 12/15/1809), and her husband Jose Joaquin Yayourem of “Pimix” (Pimixga). This study provides additional
evidence to support the JBA petitioner’s claims. They were married in 1831 in SJC (SJC Marriages #1142,
2/14/1831). This couple had a daughter, Maria de los Angeles, who married an Indian from San Diego Mission
named “Andres Avelina” (SJC Marriages #1464, 8/3/1850), and the study asserts that this couple was later known
by the name of Robles. It also claims that in 1873 at SJC Mission Juan Robles, the son of [Andres] Avelino and
Maria de los Angeles, married a Luiseño girl, Maria de la Luz from Pala (SJC Marriages #1775, 5/16/1873).

10
There is evidence in the record that Custodia Manriquez and her brother Augustin Manriquez were
Indians. However, they were descendants of Mariia Gorgonia (b.abt.1792-d.abt.1854) who was from San Carlos
Mission, not SJC.

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Juaneño Band of Mission Indians (Petitioner #84A) Proposed Finding

Jose Juan de Jesus Robles (b.1852-d.aft.1930), identified as the son of “Indio Avelino” and his wife Maria de los
Angeles of Mission SJC in his 1852 baptismal record (SJC Baptisms #4737, 1/13/1852), appears to be the same Jose
Juan de Jesus Robles born to Maria de los Angeles Chavez and Andres Avelino Robles. This Juan Robles married
Maria de la Luz at SJC in May 1873 (SJC Marriages #1775, 5/16/1873), although there was another Juan Robles
(b.abt.1837 in Mexico) residing and marrying at SJC at this same time. Mission and Federal census records record
the name of Juan Robles’ wife with various spellings. The SJC baptismal register identifies eight children born to
this couple, including Adelaida Esperanza “Hope” [Esperanzia Aldehaidum] Robles (b.1893-d.1940), an ancestor
claimed by members of the JBA petitioner (SJC Baptisms #2083, 4/1/1893). When Esperanza married Juan Lobo,
her parents were identified in the marriage register as Juan Robles and Lucia Lugo (SJC Marriages #1900,
7/27/1910). The 1900 and 1930 Federal censuses identify Esperanza’s mother as Lucy (1900 Census, Orange Co.,
San Juan Twp., page 1B, dw. 22, fam. 22); 1930 Census, Orange Co., San Juan Twp., page 10A [18], dw. 181, fam.
196), whereas the 1910 and 1920 Federal censuses identify her mother as Luz (1910 Census, Orange Co., San Juan
Twp., page 3A, dw. 46, fam. 48; 1920 Census, Orange County, San Juan Township, page 3A, dw. 51, fam. 54).
Together these censuses identify Esperanza, her parents, and her siblings (Andrew and Francisca) in the same
household with reasonable consistency. The ages for Juan Robles, Luz/Lucy Robles, and their children approximate
their expected ages from decade to decade, falling within one to five years of their estimated real age.

Several of the children born to Maria de la Luz (or Luz Lugo) died young, but several apparently did not or at least
do not appear in the SJC burial register. These include two children of the woman identified as “Luz Lugo:”
Antonio (born in 1887) and Reina Catalina (born in 1896). Neither of these children appeared in the 1900 Federal
census in the same household as Esperanza of Juan Robles and Luz/Lucy.

It is reasonable to conclude that Juan Robles, the father of Adelaida Esperanza (Hope) Robles, was Jose Juan de
Jesus Robles, an Indian baptized at SJC in 1852. There is also sufficient evidence to reasonably conclude that he
was the same Juan Robles who married Maria de la Luz in 1872. Therefore, individuals demonstrating descent from
this couple, Juan Robles and Maria de la Luz Lugo, are descendants both of Leona, a documented SJC Indian, and
of Maria de la Luz Lugo, a documented Indian from Pala.11

[—?—], Primitiva (b.abt.1821-d.1862) (documented SJC Indian)

Primitiva’s baptismal record lists her parents as Jose de la Cruz and Maria de Jesus, neofitos of Mission SJC (SJC
Baptisms #3825, 11/27/1821). The baptismal record for her brother, Lazaro, lists his parents as Josef de la Cruz and
Maria de Jesus, Indios of Mission SJC (SJC Baptisms #3921, 12/17/1823) and the baptismal record for her other
brother, Felis, named his parents as Josef de la Cruz Cusychi and Maria de Jesus Coromm [sic, Coronni] (SJC
Baptisms #4121, 2/22/1828). Other children of Jose de la Cruz and Maria de Jesus appear in the SJC baptismal
register, but none of these others are claimed as ancestors by the petitioner.

Primitiva married [Jose] Severiano Rios (b.1813-d.1853) (SJC Marriages #1165, 9/7/1834). The marriage entry
identified [Jose] Severiano Rios as born in San Diego Presidio in 1813, and the son of Feliciano Rios and Catalina
Romero, both deceased, and identified Primitiva as an Indian, daughter of Jose de la Cruz and Maria de Jesus.
Severiano’s baptismal entry noted that his father was already dead when he was baptized in 1813 (San Diego
Baptisms #4062, 8/29/1813). Jose Severiano Rios was the younger brother of Silverio Antonio Rios (see Magdalena
Castengura) and Jose Santiago Rios (see Maria Bernarda Chigila). Jose Severiano Rios died at SJC in 1853 (SJC
Burials #4949, 1/2/1853). Primitiva died nine years later in 1862 at about age 40 (SJC Burials #5073, 6/26/1862),
and her burial record identifies her as an Indian and names her parents, who were identified as Indios of Mission
SJC in the baptismal record of Lazaro, Primitiva’s brother (SJC Baptisms #3921, 12/17/1823).

The available record shows that Primitiva and Jose Severiano Rios had at least three children: Nicolas born in 1835
and Margarita de Jesus born in 1837, who were baptized in SJC, and Jose Manuel Apolonio, who was baptized in
Los Angeles in 1840 (Los Angeles Baptisms #968, 2/17/1840). However, Jose Manuel Apolonio Rios was
confirmed at SJC in 1850 (SJC Confirmations, 9/2/1850). He was identified as the son of Severiano Rios and
Primitiva in his 1861 marriage at Pala to a woman named Maria del Refugio (SJC Marriages #1571, 8/11/1861).

11
On her 1928 California Indians Application (#9189), “Hope” (Robles) Lobo claimed Indian ancestry
only through her mother, “Louise Lugo” [Mariia de la Luz Lugo], a documented Indian from Pala.

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Juaneño Band of Mission Indians (Petitioner #84A) Proposed Finding

In their 2005 FTM files the JBA and JBMI-IP claimed that Jose Manuel Apolonio Rios’ wife, Maria del Refugio
[Calixta/Keinge – see below], was baptized in 1850 at SJC. A review of the SJC baptismal register shows that there
was a baptism registered in November 1850 of an adult Indian named Maria Magdalena del Refugio (SJC Baptisms
#4687, 1/24/1850). However, there is insufficient evidence to show that this was the same woman that Jose Manuel
Apolonio Rios married in 1861. Another Indian woman named Maria Dolores del Refugio was baptized as an adult
(age 20) at SJC in 1853, but again there is insufficient evidence that this was the woman that Jose Manuel Apolonio
Rios married (SJC Baptisms #4820, 10/25/1853).

The entry that recorded the marriage of Jose Manuel Apolonio Rios identifies his bride as Maria del Refugio, the
daughter of Jeronimo and Maria Calixta (SJC Marriages #1571, 8/11/1861) (see also Maria del Refugio [Keinge]).
There is no indication in the entry that Maria del Refugio’s surname or Indian name was Ardillo, as the JBA
petitioner claims. In fact, at least one of her children’s baptismal records included the name “Keinge” after Maria de
Refugio, not “Ardillo.” The fact that the marriage took place at Pala and not at SJC suggests that Maria del Refugio
was born at Pala or in a neighboring Luiseño community, and was not an Indian from SJC. The couple later moved
to SJC, and had at least six children baptized there between 1865 and 1877 (see IV-13 in this appendix under Maria
del Refugio [Keinge] for additional information on these children). However, any descent from SJC Mission
Indians comes through Jose Manuel Apolonio Rios’ mother, Primitiva, who was identified as an “india” of SJC
Mission in her SJC baptismal, marriage, and burial records (SJC Baptisms #3825, 11/27/1821; SJC Marriages
#1165, 9/7/1834; SJC Burials #5073, 6/26/1862). Therefore, there is sufficient documentation in the record to show
that Jose Manuel Apolonio Rios was an Indian from SJC through his mother, Primitiva.12

[—?—], Ynez (b.abt.1840-d.1873) (documented SJC Indian)

See spouse Antonio Maria [Yorba] for information on this individual.

[Abudguem], Geronima (b.abt.1803-d.?) (documented SJC Indian)

Geronima was an Indian woman (“gentile” name Abudguem) who was baptized at age 23 and married to
“Leonardo” at San Juan Capistrano (SJC Baptisms #3516, 8/26/1815; #2115, 5/25/1802; SJC Marriages #990,
2/3/1820). The JBA petitioner claims descent through a woman named “Saturnina Feliz,” born at SJC Mission in
1820, and later the wife of “Juan Jose Lobo” (identified as Juan Jose Villalobo in baptismal and marriage records).
The JBA petitioner asserts that this “Saturnina Feliz” is the daughter of Geronima Agudguem. There was an Indian
girl named Saturnina born and baptized at SJC Mission in November 1820. Her parents were Leonardo and
Geronima Abudguem (SJC Baptisms #3769, 11/20/1820). However, this child died in 1834 at age 14 (SJC Burials
#3198, 1834), and therefore she could not be the Maria Saturnina Feliz who married Juan Jose Lobo/Villalobo in
1836 at San Gabriel. Juan Jose Villalobo was born at San Diego Presidio in 1816 (San Diego Baptisms #4252,
1/14/1816). His parents were Jose Cecilio Villalobo, a non-Indian soldier at San Diego Presidio, and Casilda Soto,
also a non-Indian. The Saturnina Feliz who married Juan Jose Cecilio Villalobo in April 1836 was Maria Saturnina
Feliz, baptized in 1820 at Mission San Gabriel, the daughter of Joseph Francisco Feliz and Maria Josefa de Cota
(San Gabriel Marriages [no #], 6/4/1836). Maria Saturnina Feliz’ baptismal record identifying these same parents is
also recorded at San Gabriel Mission. There is no evidence at this time that Juan Jose Cecilio Villalobo or his wife,
Maria Josefa de Cota, were SJC Indians (San Gabriel Baptisms #7372, 9/30/1820).

There is no evidence that members of the Villalobo/Lobo family lived at SJC before the late 19th century. In 1878,
Felipe Lobo married Marcelina Gutierrez at SJC (SJC Marriages #1813, 12/31/1878). The marriage record noted
that Lobo was baptized at San Gabriel Mission, and was the son of Jose Lobo and Saturnina Feliz.

The name Feliz appears a few times in the Mission SJC records as early as 1832, and there are records of a Saturnina
but she is not the Maria Saturnina Feliz who married Juan Jose Lobo at San Gabriel and these Felizes are not
identified as Indians from SJC.

Another member of the Feliz family, Geronima, appeared in the San Diego Presidio record. She was married to
Joaquin Verdugo and had at least 3 children with him in 1805, 1807, and 1810. She could not be the SJC Indian
Geronima, who was born in 1803 and who married Leonardo in SJC in 1820. Although Geronima was a SJC Indian

12
The members of the JBA and the JBMI-IP, who currently claim descent from Primitiva, claim descent
only through her son Josee Manuel Apolonio Rios.

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Juaneño Band of Mission Indians (Petitioner #84A) Proposed Finding

and she had a daughter Maria Saturnina, the JBA petitioner’s and JBMI-IP’s members who descend from Juan Jose
Cecilio Villalobo and Maria Saturnina Feliz are not descendants of SJC Indians.

[Yorba], Antonio Maria (b.1835-d.abt.1915) (documented SJC Indian)

Antonio Maria (b.1835-d.abt.1915), son of Marcelina, and his spouse Ynez (b.abt.1840-d.1873), daughter of
Florentino and Felipe, were described as “natural de esta mission” when they were married at Mission SJC in
November 1863 (SJC Marriages #1597, 11/7/1863). Two years later, the baptismal record of their daughter, Maria
de los Nieves (“Maria Nieves” in margin), identifies her as “India,” born on August 19 of that year, and names both
of her parents (SJC Baptisms #891, 9/7/1865). There are no surnames entered for Antonio Maria, Ynez, or Maria
Nieves in this baptismal record, which is typical of mission records for Indians.

The JBA petitioner claims descent from a couple identified as 1852 California Indians in two 1928 Applications as
“Antonio Maria Yorba” and “Inez Manriquez Flores,” through their daughter Nieves (Yorba) Gomez (JBA
Genealogy CD 11/30/2005; 1928 Applications #9131 and #11154). On the 1880 Federal Census, a Maria N. (aged
14) and her brother, Tomas (aged 11), are enumerated in the household of Leo Yorba, aged 38; Maria N. and Tomas
are identified as the daughter and son of Leo Yorba so the “Maria N. Yorba” on this census may not be the same
person as Maria Nieves baptized in 1865, although her age is about the same (1880 Census, Los Angeles Co.,
Wilmington Twp, p.27C [370], dw. 274, fam. 319, all “White,” all born in California). In her 1928 Application
(#9131), Maria Nieves (Yorba) Gomez claimed her parents, Antonio Maria Yorba and Ynez, as her 1852 California
Indian ancestors. She gave her birth date as August 29, 1865, so she is claiming the same parents listed in the 1865
baptismal record for Maria de los Nieves. Her brother, Thomas Yorba, also named their parents on his 1928
Application (#11154) but identified his mother’s name differently (Enez [Manriquez crossed out] Flores) and gave
different dates for both parents’ deaths. Thomas Yorba’s 1928 Application also identifies the parents of Antonio
Maria Yorba as Domingo Yorba and Maria de Jesus Yorba. However, the contemporary SJC Mission registers
provide different evidence.

There is sufficient evidence in the record to demonstrate that Antonio Maria [Yorba] and his spouse, Ynez, were
identified as Indians from Mission SJC.

Allam, Rufina Maria (b.abt.1761-d.aft.1800) (documented SJC Indian)

The JBA petitioner claims descent from an Indian woman named Rufina Maria Allam, who was baptized at age 18
in April 1779 at SJC Mission (SJC Baptisms #177, 4/13/1779)13 and who married Pio Quinto Zuñiga, a soldier in the
San Diego Presidio garrison stationed at SJC Mission as a member of the escolta (SJC Marriages #54, 10/30/1779).
Their marriage record identified “Rufina Allam” as an India of Mission SJC. The couple baptized their first child
Pedro Buenaventura at SJC Mission in 1780 (SJC Baptisms #272, 8/2/1780). In this baptismal record, “Maria
Allam” was again identified as an India of Mission SJC. The family then moved to San Diego Presidio and
subsequently to Los Angeles. Altogether, the couple had ten children, nine of whom survived early childhood,
including Guillermo Polonio Zuñiga (see Table IV-1). Pio Quinto Zuñiga died at Los Angeles in 1805 (San Gabriel
Burials #2406, 6/17/1805).

13
The baptismal entry noted that Rufina Mariia, whose Indian name was Allam, was about 18 years of age,
and originally came from the Rancheria named Huchinipa. Her father was a non-Christian Indian named Axalap.
Brigida, an Indian woman from Baja California, served as the godmother.

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Juaneño Band of Mission Indians (Petitioner #84A) Proposed Finding

Table IV-1. Children of Rufina Maria Allam and Pio Quinto Zuñiga
Baptismal Record Date of Baptism Name of Child Burial Record Date of Burial
SJC #272 8/2/1780 Pedro Buenaventura
San Diego #966 4/29/1783 Maria Anasthasia
San Diego #1064 12/8/1784 Serapio SJC #2506 6/26/1822
San Diego #1181 2/18/1786 Joseph Balentin San Diego #324 9/11/1786
San Gabriel #1527 1/2/1788 Jose Manuel San Gabriel #3692 12/11/1815
San Gabriel #2008 2/15/1791 Jose Valentin
San Gabriel #2266 9/12/1792 Maria de los Angeles San Gabriel #3411 12/21/1813
San Gabriel #2421 2/10/1794 Guillermo Polonio
San Gabriel #2978 10/30/1798 Simon Tadeo Santa Barbara Presidio #128 4/21/1809
San Gabriel #3152 9/8/1800 Aniceto Rufino

Guillermo Polonio Zuñiga14 married Maria Agustina Elizalde at Los Angeles in 1825 (San Gabriel Marriage
Investigations, 1/30/1825; San Gabriel Marriages #1733, 2/15/1825). The couple had a daughter born at Los
Angeles in 1825 named Maria Felipa (San Gabriel Baptisms #7324, 5/27/1825). Maria Felipa married Pedro
Domingues y Sotelo at Los Angeles in 1847 (San Gabriel Marriages #2021, 4/11/1847). Maria Felipa gave birth to
at least seven children between 1844 and 1867 based on Federal census records.

The JBA petitioner claims descent through Teofilo Dominguez, born about 1856, who the JBA petitioner claims was
one of the children of Pedro Domingues y Sotelo and Maria Felipa Zuñiga (daughter of Guillermo Polonio Zuñiga,
see Table IV-1). This claim is implied, based on the appearance of Teofilo’s name on printed ancestry charts and in
the JBA petitioner’s genealogical database; however, the record for the PF does not have a specific or direct claim
by the JBA petitioner regarding this line. OFA review of the 1850, 1860, and 1870 Federal censuses did not provide
evidence to substantiate the claim that Teofilo Dominguez was the son of Pedro Dominguez and Maria Felipa
Zuñiga; that is, a minor or son named “Teofilo” does not appear in their household on any of these censuses. The
1850 census listed three children in the household of Pedro Domingo Zotelo [sic] and Felipe: Maria (6); Frederico
(4); and Francisca (3) (1850 Census, Los Angeles County, City of Los Angeles, p. 18 [35], dw/fam #247). The 1860
Federal census listed six children in the household of Pedro S. Dominguez and Felipa: Maria J. (15); Francisca (13);
Frederico (12); Josefina (8); Maria G. (6); and Juan P. (2) (1860 Census, Los Angeles County, City of Los Angeles,
p. 92 [384], dwelling #882, family #915). The 1870 Federal census listed four children in the household of Pedro S.
Dominguez and Felipa: Maria (15); John (12); Guadalupe (10); and Andres (3) (1870 Census, Los Angeles County,
Los Angeles Twp., p. 487 [47], dwelling #384, family #389). None of these names could be reasonably interpreted
as “Teofilo.”

No Teofilo Dominguez appears as the head of a household on the 1880 nor the 1900 Federal censuses when he
would have been an adult with children. The 1940-1997 California Death Index (Ancestry.com) records the death of
Manuel Michael Dominguez who the petitioner claims to have been the son of Teofilo Dominguez. The death
record does show the father and mother’s surnames to have been Dominguez and Higaera [sic], but provides only
their surnames. There is insufficient evidence to link Manuel Michael Dominguez to Pedro Dominguez and Maria
Felipa Zuñiga, or to demonstrate descent from thie SJC Indian woman Rufina Maria Allam.

The members of JBA and JBB who claim descent from Maria Rufina Allam all claim descent through Teofilo
Dominguez. Additional documentation is required to demonstrate SJC Indian descent from this line for the JBA and
JBB petitioners’ members. The evidence concerning Teofilo Dominguez was not in any of the sample files
submitted for the PF. If this evidence is in some other file or record in the petitioner’s files, it should be submitted
for review for the FD. In order to document the claimed lineage to Maria Rufina Allam, the JBA and JBB
petitioners should start with the evidence concerning Mercedez G. Dominguez, claimed granddaughter of Teofilo
Dominguez, and, using baptismal, birth, marriage, and burial or burial records, confirm the names of her parents and

14
The 1850 Federal census listed a Guillermo Quinto living alone in Los Angeles (1850 Census, Los
Angeles Co., p. 39-40, dw./fam. #485). Quinto appears in some sacramental register entries as an alternative
surname to Zuñiga.

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Juaneño Band of Mission Indians (Petitioner #84A) Proposed Finding

grandparents. If “Teofilo” was a nickname or if he was also known by another name, the petitioner must provide
evidence documenting the correct name.

Ayoubenet, Peregrino (b.abt.1786-d.aft.1832) (documented SJC Indian)

An ethnohistorical study of Luiseño and Juaneño in the Camp Pendleton area (Johnson et al. 12/2001, 93, 100)
discussed the descendants of Sergia Xiguiguividam, paternal grandmother of Peregrino Ayoubenet (a.k.a. Peregrino
Giaubenet). That study does not discuss in detail the documentation which resulted in the conclusion that Sergia
Xiguiguividam and Peregrino Ayoubenet were SJC Indians. However, OFA’a analysis of SJC Mission registers
verified that Peregrino and his parents were from Rancheria Tobe. Peregrino’s baptismal record stated that he and
his parents were from the same Rancheria as the boys previously baptized, whose baptismal records noted they were
from Rancheria Tobe (SJC Baptisms #1948 4/29/1800; #1946 and #1947, 4/29/1800). Therefore, it is reasonable to
assume Peregrino was from Tobe.

Peregrino Ayoubenet (SJC Baptisms #1948, 4/29/1800) and his wife, Materna Teminavan (or Timabamde)
(b.abt.1797-d.1842) (SJC Baptisms #2260, 2/24/1804), were both SJC Indians and were the parents of Maria
Materna (b.1828-d.1868), an Indian baptized at SJC Mission in 1828 (SJC Marriages #596, 7/10/1804; SJC
Baptisms #4156, 11/22/1828). In 1864, Maria Materna gave birth to Jose Candelario Doram (or Dorame) at SJC
(SJC Baptisms #703, 2/7/1864). The father was Jose Jesus Doram, born in Mexico. Therefore, the SJC Indian
descent comes only through Maria Materna.

In 1911, Jose Candelario Doram (b.1864-d.1940) married Maria Victoria Romero (b.1890-d.1962) (SJC Marriages
#1903, 4/8/1911). Maria Victoria Romero, born at SJC in 1890 (SJC Baptisms #1987, 12/22/1890), was the
daughter of Mateo Romero and his wife Bernarda Romero. The godparents were Jose de Gracia Cruz (“Acu”), a
SJC Indian, and his spouse, Maria de la Cruz, a Luiseño Indian, with whom Maria Victoria later lived when her
parents died. The petitioner claims Maria Victoria Romero was Volcan (Diegueño); she claimed it on her 1928
Application and was accepted as such. This provides some evidence that she was of Indian descent, but not that she
was a SJC Mission Indian.

Jose Doram (b.1864-d.1940) and Maria Victoria Romero (b.1890-d.1962) had several children born and/or baptized
at SJC. The first was Maria Bernice Bernarda baptized in 1911 (SJC Baptisms #9, 6/22/1911). Two years later
Maria Victoria gave birth to Petra Veronica (SJC Baptisms #46, 4/29/1913). A third child Domingo Flavio Jose was
born in May 1917 (SJC Baptisms #1304, 5/12/1917). Maria Tomasa Adelfida was born in 1920, and Dionisio two
years later in 1922 (SJC Baptisms #1375, 9/18/1920; #1432, 10/9/1922). Both Bernice and Petra Doram attended
Sherman Indian School in 1930 and were enumerated on the Federal census in residence at the school that year.

The evidence in the record documents descent from an Indian from SJC for the descendants of Peregrino Ayoubenet
and his wife, Materna Teminavan, through his daughter Maria Materna Doram, and his grandson Jose Candelario
Doram.

Castengura, Magdalena (b.1808-d.1876) (documented SJC Indian)

In 1808, a recently born Indian girl named Magdalena, legitimate daughter of neophytes Nicosanto and Crispiniana,
was baptized at SJC Mission (SJC Baptisms #2863, 4/13/1808). Her parents were also identified on their marriage
record and children’s baptismal records as Nicostrato Agude or Singromvit from the village Gevet and Crispiniana
Iriguibam or Sancaibedam from Trabuco Rancheria (SJC Marriages #553, 1/4/1802; Baptisms #2644, abt.Oct.1805;
#2225, 7/31/1803; #2863, 4/13/1808; #1327, 3/15/1793; #934, 2/28/1789). On August 19, 1823, Magdalena, now
identified as “Magdalena Castenseguininam,” but with the same baptismal number #2863, married an Indian
neophyte named Urbano (SJC Marriages #1034, 8/19/1823). There is a record of one child born to the couple in
1824, a girl named Jacoba (SJC Baptisms #3972, 11/22/1824).15 Urbano died in April 1827 (SJC Burials #2742,
4/6/1827). Throughout her lifetime, this same Magdalena was referred to by various surnames: Castenseguininam,
Agude, Fanador, and more commonly, Castengura. Her name at the time of her death in 1876 in SJC was
“Magdalena Fanador” (SJC Burials [no #, p. 366], 5/8/1876). The continued use of the baptismal number and

15
Jacoba married Josee Ramon Silvas in 1841 and had at least one child; however, neither petitioner claims
descent from Jacoba Chenene Silvas (SJC Marriages #1206; SJC Baptisms #4561, 3/19/1842).

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Juaneño Band of Mission Indians (Petitioner #84A) Proposed Finding

descriptive phrases, such as “Indian of this mission,” and “widow of Urbano,” in various historical documents help
to document the life of Magdalena. This report will use Magdalena Castengura as the preferred name except when
quoting historical documents.

Over the next several years after Urbano’s death, the widow Magdalena Castengura gave birth to several children
(see Table IV-2). At least three of the children were identified by the term “indio,” or Indian. This notation
suggests that either the priest knew or believed that the children were fathered by another Indian, or that he followed
the ethnic identifier of the mother if the father was unknown. In most instances each child was identified as the
“hijo natural” of Magdalena Castengura and a “padre no conocido” or unknown father on the baptismal records.
However, it appears that at some later date, and in some instances, but not all, “Silverio Rios” was added as the
father’s name.

Table IV-2. Baptisms at SJC of the Children of Magdalena Castengura,

all Documented SJC Mission Indians
“Silverio Rios”
Date Entry # Father inserted later as Mother Child Baptized
fatherr
11/29/1824 3972 Urbano Magdalena Jacoba
7/20/1829 4186 Unknown Yes Magdalena Castengura Gregorio Humiliano
10/20/1832 4330 Unknown No Magdalena Jose Dolores
3/31/1835 4412 Unknown Yes Magdalena Caniemguin Mariano de Jesus
2/9/1840 4526 Unknown No Magdalena Juan Bautista
9/12/1842 4580 Unknown Yes Magdalena Agude Jose Macedonio
6/6/1845 4609 Silverio Magdalena Matilde Valeriana
1/27/1848 4640 Silverio Rios Magdalena Jose Maria
unknown N/A Silverio Magdalena Guadalupe
unknown N/A Silverio Magdalena Jose Avelino/Evelino
Source: SJC Baptismal Register, Orange Diocese Archive, SJC, California.

Silverio Antonio Rios (1794-1872) was a non-Indian soldier in the San Diego Presidio garrison, who also spent time
at SJC as a member of the mission guard. He was baptized at San Diego in 1794, the son of Feliciano Rios from
Tepic, Mexico, and Catalina Garcia from San Diego Presidio (San Diego Baptisms #1655, 6/22/1794). In 1815
Silverio Rios married Juana Barreras, also a non-Indian from San Diego, and had at least nine children (San Diego
Marriages #1132, 1/22/1815) (see Table IV-3 below). Their children do not have SJC Indian ancestry.

Table IV-3. Baptisms at San Diego Presidio and San Juan Capistrano
of the Children of Silverio Rios and Juana Barreras
Date Entry # Father Mother Child Baptized
12/17/1814 SD 4161 Silverio Rios Juana Barreras Juan Bautista
4/7/1816 SD 4263 Silverio Rios Juana Barreras Jose Irenio
2/11/1819 SD 4756 Silverio Rios Juana Barreras Juan
9/3/1820 SJC 3770 Silverio Rios Juana Barreras Jose Antonio
12/15/1823 SD 5644 Silverio Rios Juana Barreras Francisco Xavier
4/23/1826 SD 6014 Silverio Rios Juana Barreras Maria Petra Fulgencia
7/24/1828 SD 6236 Silverio Rios Juana Barreras Cipriano Lugardo
1/25/1831 SJC 4248 Silverio Rios Juana Barreras Maria Isabel
4/1/1837 SJC 4463 Silverio Rios Juana Barreras Maria Ygnacia Xista
Source: San Diego Mission Baptismal Register, San Diego Diocesan Archive, San Diego, California; San Juan
Capistrano Baptismal Register, Orange Diocese Archive, San Juan Capistrano, California.

There are at least four documented references to the Silverio Rios - Juana Barreras family in SJC before 1828: the
burial of their child Jose Irenio in 1818, the birth of Jose Antonio in 1820, and Silverio and Juana serving as
godparents in 1827 and 1829 (SJC Burials #2247, 1/14/1818; SJC Baptisms #3770, 11/30/1820; # 4108, 10/24/1827;
and #4121, 8/15/1829). Their last two children, Maria Isabel and Maria Ignacia Xista, were baptized at SJC in 1831
and 1837 respectively. It appears that Silverio Rios remained in SJC after that date. When Silverio Rios died at SJC

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Juaneño Band of Mission Indians (Petitioner #84A) Proposed Finding

in 1872, the burial entry identified his wife as Juana Barreras, not Magdalena Castengura/Fanador (SJC Burials
[no #, p. 352], 7/20/1872). OFA staff reviewed the SJC marriage registers between 1820 and 1870 and did not find
a record of a marriage between Silverio Rios and Magdalena Castengura.

It is from Magdalena Castengura, through at least some of her children who were also the children of Silverio Rios
or who were known by the Rios surname, that the petitioners can document descent from historical Indians at SJC.
The following summary describes the evidence used to determine the children of Magdalena Castengura.

a) Gregorio Rios (a.k.a. Gregorio Humiliano) (1829-1900), son of Magdalena Castengura

The first child of Magdalena Castengura born after Urbano’s death was Gregorio Humiliano, baptized at SJC
Mission on July 20, 1829 (SJC Baptisms #4186, 7/20/1829). The entry identified the child as the “hijo natural” of
Magdalena Castengura,, the widow of Urbano, and an unknown father (“padre no conocido”). At a later unknown
date and in what appears to be a different handwriting, the name “Silverio Rios” was inserted above “padre no
conocido.” The surname “Rios” was also added later in the margin summary. 16 Gregorio Humiliano was identified
as an “indio.” The second element of his compound name was “Humiliano” or “small humble one.” Gregorio
Humiliano’s godparents were Mariano Arce17 and Soledad Rios, the sister of Silverio Rios. The petitioners claim
that “Gregorio Humiliano” is the same person as “Gregorio Rios” in later records, and that Magdalena Castengura
and Silverio Rios were his parents.

The current record provides evidence that the man known as Gregorio Rios throughout his adult life was the Indian
child whose baptismal name was “Gregorio Humiliano,” son of the SJC Indian woman, Magdalena Castengura.
This evidence includes the SJC church burial record in 1900 for Gregorio Rios, in which the priest calculated his age
based on the baptismal record of Gregorio Humiliano (SJC Burials [no #, p. 408], 11/6/1900). The name “Silverio
Rios” was written on the page with the calculations for Gregorio’s age at, which may imply the parental relationship
was known (or assumed) in 1900. OFA has not found a separate burial record for a “Gregorio Humiliano” and it
seems reasonable to assume that he was the Gregorio who was later known as Gregorio Rios.

Other evidence is that Gregorio, age 19, a male laborer, was enumerated in the household of Silverio Rios, age 57, in
1850 (1850 Census, Los Angeles Co., page [40], dw. 488, fam. 488). Silverio’s legal wife, Juana Barreras, and
several children, almost all of whom were apparently born to Magdalena Castengura, were also in Silverio’s

16
Although it is hard to make a meaningful comparison of handwriting based on just the two
words “Silverio Rios,” there are some very strong similarities between the handwriting of Father Blas
Ordaz, who baptized Magdalena’s last known child, Josee Mariia Rios, in 1848 and listed him as the son of
Silverio Rios, married to Juana Barreras, and Magdalena, widow of Urbano, and the handwriting of the
individual who added “Silverio Rios” as the father of Gregorio, Mariano, and Macedonio Rios.

In a letter dated November 17, 2005, Rev. William Krekelberg, the archivist of the Roman Catholic Diocese of
Orange, noted that:

The addition of ‘Silverio Rios’ is a later substitution and in what appears to be a different hand. It
is possible that this was added later by a different priest at the request of some family member.
However, if this is so, he should have made some notation regarding it.

Rev. Krekelberg went on to state:

For many years these registers were made available to various people working on genealogies. In
some cases it is known that they worked for long periods of time alone and unsupervised. For
whatever reason, it is entirely possible that this addition could have been made by one of them.
(Krekelberg 1998)
17
Mariano Arce was the corporal assigned to the escolta at SJC Mission in 1829. He replaced Silverio
Rios in that position.

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Juaneño Band of Mission Indians (Petitioner #84A) Proposed Finding

household. His children with Juana Barreras, with the possible exception of one daughter called Maria Ignacia
Xista, were adults not living at home in 1850.

The available transcript of the 1852 California census provides some information that both clarifies and conflicts
with the 1850 census. The transcript of the 1852 census does not have original page numbers or dwelling numbers
and includes several editorial comments that names could not be read.18 However, comparing it with the 1850
census for neighboring dwellings and similar names and ages of individuals can help to identify which households
on the 1852 census appear to be the same as those households in dwellings numbered on the 1850 census. Table IV-
4 below shows what appears to be the households of Silverio Rios in 1850 and 1852, and another 1852 household
that appears to consist primarily of the children of Magdalena Castengura who were enumerated in Silverio’s
household in 1850. All residents in both censuses were listed as “white” [or color/race field left blank] and born in
California. Spelling in the original [or typescript] is retained. Names marked with an asterisk appear to be the
children identified in the SJC baptismal records as children of Magdalena Castengura.

Silverio Rios was not found listed on the 1860 Federal census, suggesting he may have moved away from SJC
before 1860. However, he was enumerated there in the 1870 census, and according the SJC Church records he died
in SJC in 1872 (SJC Burials [no #, p. 352], 7/20/1872).

Table IV-4. Silverio Rios Households in SJC: 1850 and 1852 Federal Censuses
1850: page 95, Dwelling 488 1852: [typescript page 122]
Silverio Rios, 57, male, farmer Silverio Rios, 48, male, [occupation blank]
Juana, 56, female *Gregorio Rios, 21, male, [occupation blank]
*Gregorio, 19, male laborer Simon Rios, 10 male, [occupation blank]
*Jose Dolores, 17, male, laborer
*Mariano, 15, male, laborer [typescript page 119]
Maria, 12, female Madaline Rios, 45, male, [sic], laborer
*Juan B., 10, male *Gregorio Rios, 23, male, laborer
*Macedonio, 8, male *Jose Dolores Rios, 18, male, laborer
*Baleriana, 5, female *Mariano Rios, 16, male, laborer
*Juan Rios, 12, male, laborer
*Jose M. Rios, 10, male, laborer
Aniceto Rios, 9, male, laborer19
Antonio Rios, 8, male, laborer
Maria B. Rios, 15, female, laborer
*Valenena Rios, 7, female

The assumption that at least some of Magdalena Castengura’s children were also the children of Silverio Rios is
supported by a court case that was summarized in Engelhardt’s history. The case, reportedly begun in 1840,
involved a complaint from Dionisio, on behalf of his sister Magdalena;20 Dionisio and Magdalena were identified as
emancipated Indians of SJC. She was identified as a widow who had had six children since she was widowed (“her
youngest child but two months old”) and whom the priest had tried in vain to “reform.” According to this summary
of the case, “the prefect gave orders that Silverio (apparently the fellow with whom Magdalena had consorted)
appear before the justice of the peace. The latter reproved him for living with another woman and neglecting his

18
A microfilm copy of the transcript of the 1852 census was the only complete version of the census that
was readily available at the time of the PF. OFA copied the pages that appear to coincide with the SJC area of Los
Angeles County. OFA has a photocopy of both the NARA copy of the 1850 census and a typed transcript.
19
According the SJC church records, Silverio Rios and Magdalena Castengura had a son Josee
Avelino/Evelino who was confirmed in 1850. It is possible that either Antonio or Aniceto in this transcript is
actually the Avelino in the confirmation records.
20
The SJC baptismal register identified at least four children belonging to the Indians Nicostrato
Singromovit and Crispiniana Iriguibam: Dionisia (SJC Baptisms #2644), Ignacio (SJC Baptisms #2225, 7/31/1803),
Magdalena (SJC Baptism #2863, 4/13/1808), and Dionisio (SJC Baptisms #3168, 1/12/1812).

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Juaneño Band of Mission Indians (Petitioner #84A) Proposed Finding

lawful wife and then commanded that he either return to his lawful wife or take a punishment” [citing to Santiago
Argüello, on July 25, 1840, in Cal. Arch., Dep. St. Pap., Angeles, Decrees, Dispatches, etc. Vol IV, pp. 524-528]
(Engelhardt 1922, 125). The petitioner is encouraged to obtain additional information about this case in order to
provide evidence concerning the identities of Magdalena’s children.

Gregorio Rios married Maria Ignacia Gutierrez in about 1857 and had a large family; however, a review of the SJC
marriage register did not produce a marriage record for the couple. The petitioner is encouraged to locate this
marriage record if possible, since the marriage records typically included the names of the parents of both the bride
and groom. The name “Gregorio Rios” appeared in the record of the SJC sacramental registers in the late 1850’s.
Maria Ignacia Gutierrez was not an Indian and probably not from SJC since there is no baptismal record for her in
the register. See Table IV-5 for baptisms of the known children of Gregorio Rios and Maria Ignacia Gutierrez.

Table IV-5. Baptisms at SJC of the Children of Gregorio Rios and Maria Ignacia Gutierrez
Date Entry # Father Mother Child Baptized
4/23/1858 177 Gregorio Rios Maria Gutierrez Maria Manuela
11/30/1859 352 Gregorio Rios Ign Gutierrez Maria Tomaida Andrea
10/10/1861 551 Gregorio Rios Maria Ign Gutierrez Jose Gregorio Cosme Damian
3/10/1864 706 Gregorio Rios Maria Ign Gutierrez Jose Antonio
3/15/1866 1044 Gregorio Rios Maria Ign Gutierrez Maria Juliana Brigida
6/19/1871 1393 Gregorio Rios Maria Ign Gutierrez Jose Ramon y Pedro
Source: SJC Baptismal Register, Orange Diocese Archive, SJC, California.

Between 1858 and 1871, the couple is documented as having at least six children, including Jose Gregorio Cosme
Damian Rios born in 1861 (SJC Baptisms #551, 10/10/1861). Harrington’s notes in 1917 identified “Magdalena,
grandmother of Alamian Rios” [sic: Damian], as one of the “few Indian families who remained on the Trabuco side
because they had roots there” after families came from San Diego to settle at SJC (Harrington 1836-1927, p. 1-3).
There is sufficient evidence in the record that Jose Gregorio Cosme Damian Rios (a.k.a. Damian Rios), one of the
petitioners’ ancestors, descended from Indians from SJC Mission.

The godparents or “padrinos” for the children of Gregorio Rios and Maria Ignacia Gutierrez also provide supporting
evidence for a close family relationship between Gregorio Rios, Magdalena Castengura, and Silverio Rios.
Godparents for Maria Manuel Rios (SJC Baptisms #177, 4/23/1858), and Jose Gregorio Cosme Damian (SJC
Baptisms #551, 10/10/1861), were Salvador Cañedo, son of Silverio Rios’ sister, Rosaria Rios, and Rosa Avila, a
cousin of Maria Ignacia Gutierrez. The godparents for Antonio Jesus Rios (SJC Baptisms #706, 3/10/1864) were
Pablo Pryor and Rosa Ruiz (Maria Rosaria Ruiz), the wife of Jose Antonio Rios, who was the son of Silverio Rios
and Juana Barreras and thus likely the half-brother of Gregorio. The padrinos for Maria Eulalia Brigida Rios (SJC
Baptisms #1044, 3/15/1866) were Josefa Serrano (wife of Jose Macedonia Rios, the son of Magdalena Castengura,
and Gregorio’s brother or half-brother) and her brother, Reyes Serrano. The padrinos for Jose Ramon y Pedro Rios
(SJC Baptisms #1393, 6/19/1871) were Joaquin [Jose Joaquin Marcos] Sepulveda, who was another first cousin of
Josefa Serrano, wife of Jose Macedonia Rios, and his wife Eloiza Martinez. The copy of baptismal record for Maria
Tomaida (SJC Baptisms #352, 11/30/1859) was not clear enough to read the godparents’ names.

The 1860 Federal census of SJC included two households headed by men named Gregorio Rios (1860 Census, Los
Angeles, Co., San Juan Twp., p. 169, dw. 1523, fam. 1510 and p.180, dw. 1625, fam. 1682). The enumerations
were taken by the same enumerator only two days apart, on July 21 and July 23, 1860, but it is not clear that there
were actually two men with the same name and similar household compositions. It is likely that the same man was
enumerated twice since the SJC baptismal records do not indicate that there were two separate families. Only one
Gregorio Rios was found on the 1850 and 1870 censuses. Table IV-6 below shows the composition of the two
Gregorio Rios households in 1860. All residents in both households were born in California.

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Juaneño Band of Mission Indians (Petitioner #84A) Proposed Finding

Table IV-6. Gregorio Rios Households in SJC: 1860 Federal Census

Los Angeles County, SJC, page 169, dw. 1523 Los Angeles County, SJC, page 180, dw./fam. 1625/1682
Gregorio Rios, 35, male farm laborer, $500 personal Gregorio Rios, 32, male vaquero, $150 personal estate
estate
Maria Y. Rios, female, 28 Maria Y. B. Rios, female, 29
Madelena Rios, 3 female Marieta Rios, 9 months, female
Tomaida, 8 months, female
Desiderio Galindo, 26, male farm laborer dw. 1625/fam. 1683: same house/separate family.
Salvadore Bermudez, 29, male vaquero
Petra B. Bermudez, 23, female
[i.e., Petra Gutierrez, sister of Maria Ignacia]
Maria del los Z., 11 months, female
Maria A. C. Buteros, 66 female
Francisco Buteros, 22, male, vaquero
Ramon Buteros, 16, male, vaquero

The 1870 Federal census listed only one Gregorio Rios, age 43, or born about 1827, with a wife Maria E. Gutierrez,
age 38, in the same dwelling. Five children are also listed in this household, which confirms the evidence from the
SJC baptismal registers: Manuela Rios (12), Tomaida (10), Damian (8), Jose A. (6), and Maria (4) (1870 Census,
Los Angeles Co., San Juan Twp., page 6, dw. 47, fam. 48). The names and ages of the two oldest children in 1870
correspond with the names and ages of the two little girls (Madalena, age 3, and the more unusual, “Tomaida,” age 8
months) in dwelling 1523 in 1860 (See Table 12). Even if there were two separate Gregorio Rioses in 1860, the
Gregorio Rios household in the 1870 Federal census, which includes the petitioners’ ancestor, Damian Rios, can be
linked to a Gregorio Rios household in 1860.

On the same day that the Gregorio Rios household was enumerated (July 14, 1870) and in the same neighborhood
(about 8 dwellings from Gregorio) the census enumerated dwelling 39, occupied and headed by Madelena Afornado
(or Afomado?), 63, female, “White,” $100 in real estate and $100 personal estate, who was born in California. Zoila
Rios, 13, female; Ysidor Rios, 17, male; and Ramon Rios, 11, male, were also in this household. Although the name
and age are similar, and this may be the Indian woman, Magdalena Castengura who was also called Fanador in some
of the historical records, this census identified “Madelena Afonado” as “White” and OFA has not been able to
identify the Rios children in the household as either children or grandchildren of Magdalena Castengura.

The 1870 census also includes in the household of Silverio Rios a 9-year-old child named Jose Ignacio, whose
relationship to Silverio Rios is unclear (1870 Census, Los Angeles Co., San Juan Twp., page 11, dw. 98, fam. 101).
His wife, Juana Barreras, apparently died at some point between 1850 and 1870, since she is not listed on the 1870
census with her husband.

b) Mariano de Jesus Rios (1835-1906), son of Magdalena Castengura

In 1835, Mariano de Jesus, the son of “Magdalena Caniemguim” and “padre no conocido” (unknown father), was
baptized at SJC. Again, the name Silverio Rios was inserted in the entry in a different handwriting and “Rios” was
added as the surname in the left margin of the page (SJC Baptisms #4412, 3/31/1835). This handwriting appears to
be the same found in the addition to Gregorio Rios’ baptismal record. The entry also identified the child Mariano de
Jesus by the ethnic identifier “indio.” Mariano, age 15, and a laborer was listed in Silverio Rios’ household on the
1850 census and Mariano Rios, age 16, was a laborer in the “Madaline Rios” household in 1852. According to the
JBA petitioner’s genealogical database, Mariano de Jesus Rios married Maria Andrea Ramona Sepulveda in 1863 in
SJC; however, this marriage record has not been found. They had at least two children born at SJC. The baptismal
records for two children provide supporting evidence of the family relationship between Mariano de Jesus and
Gregorio Rios. Gregorio’s wife, Maria Ignacia Guitierrez, was the godmother to Maria de la Concepcion y Martina
Rios, baptized in 1876 (SJC Baptisms #1570, 11/11/1876). Manuela Rios, who may have been Gregorio’s daughter
Maria Manuela (born in 1858), was godmother to Maria Eularia Albertina (born in 1879) (SJC Baptisms #1717,
3/17/1879). Santiago Rios, brother of Silverio, and thus probably the uncle of Mariano de Jesus, also had a daughter
named Maria Manuela Rios (born in 1842), who may have been the godmother in the 1879 record.

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Juaneño Band of Mission Indians (Petitioner #84A) Proposed Finding

c) Maria Matilda (a.k.a. Clotilda) Valeriana Rios (1846-1912): daughter of Magdalena Castengura

There is an 1845 baptismal record of a girl named Matilda Valeriana, who was identified as the [illegible word, but
possibly “espurria” or illegitimate] daughter of “Magdalena and Silverio” [no surnames] (SJC Baptisms #4609,
6/5/1846). However, the surname “Rios” apparently was added at a later date and in what appears to be a different
handwriting above the word “la” in the entry. The 1850 census listed a 5-year-old girl named Baleriana living in the
household of Silverio Rios and his wife Juana (1850 Federal census, Los Angeles County, page 79, dwelling 488).
In 1852, “Valenena,” age 7, was in the household of Madaline Rios.

Matilda Valeriana apparently married Jose Serri (or Serrey/Sereira); however, no copy of the marriage record was
found for the PF, which might include the names of the bride’s parents. Baptismal records for three of her children
provide significant evidence to confirm that Magdalena Castengura and Magdalena Fanador were the same woman
and the mother of Matilda Valeriana Rios. When Matilda Valeriana’s son, Delfin Guimesindo Serey, was baptized
in 1871, Juan Bautista Rios (Matilda Valeriana’s brother or half-brother and the baby’s uncle) and “Magdalena
Fanador” (Matilda Valeriana’s mother and the baby’s grandmother) were the godparents (SJC Baptisms #1381,
2/27/1871). In 1872, when Maria Petra de la Luz Sereira [sic] was born, Magdalena Fanadoro [the grandmother] is
the “madrina,” but no other godparent was named (SJC Baptisms #1416, 6/16/1872). In 1877 Venancia y Fidel
Sereira was baptized and Matilda Valeriana’s brother (or half-brother) Gregorio Rios, and his wife Maria Ignacia
Gutierrez, were the godparents (SJC Baptisms #1580, 4/2/1877).

d) Jose Dolores Rios (1832-aft.1856), son of Magdalena Castengura

Jose Dolores, “Indio,” was baptized October 20, 1832, as the young child or infant, but not specifically “recently
born,” son of Magdalena, widow of Urbano, and “padre no conocido” (SJC Baptisms #4330, 10/20/1832). A
father’s name was not added later as in some of the other records. The godparents were Francisco Ruiz and his wife
Manuela Lopez. Jose Dolores, 17, male, laborer, was in Silverio Rios’ household in 1850, and Jose Dolores Rios,
18, male, laborer, was in the Madaline Rios household in 1852.

OFA obtained the September 24, 1856, marriage record for Jose Dolores Rios and Juana Francisca Marquez at Los
Angeles Plaza (Los Angeles Plaza Marriages #382, 9/24/1856) which provided some conflicting information. It
stated that Jose Dolores Rios was the “H.L.” [a frequently used abbreviation for “legitimate son”] of Silverio Rios
and “Manuela Maria Rivas” [sic] of SJC. The photocopy of the marriage record was very dark and the Christian
name[s] of the mother were difficult to read. However, “Rivas” was fairly distinct.

e) Juan Bautista Rios (1840- aft.1876), son of Magdalena Castengura

“Juan Bautista” [no surname] was baptized February 9, 1840, as “Indio,” son of the “neófita” Magdalena, widow of
Urbano, and a “padre no conocido.” No correction or addition was made to this record to add a father’s name. The
godparents were Miguel Yorba and Maria Rios (Silverio Rios’ sister), who lived with “Jose Ra Cañedo.” There is
also an entry in the confirmation register for Juan, the son of Silverio Rios and Magdalena (SJC Confirmations,
n.d.). The child, Juan B., age 10, was enumerated in Silverio Rios’ household in the 1850 census, and Juan Rios,
age 12, laborer, was in Madaline Rios’ household in 1852.

A marriage record from 1876 identified the groom as Juan Bautista Rios, the son of Silverio Rios and Magdalena
Fanador, “finados” (deceased), and the bride as Eloiza Vega, the single daughter of Miguel Vega and his wife
Concepcion Ocampo (SJC Marriages #1798, 8/21/1876). The marriage record used the language “soltera natural y
vecino de este Pueblo…” to identify Juan Bautista. This passage can be interpreted in two ways. One interpretation
is that it identified Juan Bautista Rios as having been an illegitimate child. The other interpretation is that it
identified Juan Bautista Rios as having been born at SJC (“natural”) and having been a resident (“vecino”) of the
town (SJC Marriages #1798, 8/21/1876).

f) Jose Macedonio Rios (1842-aft.1889), son of Magdelena Castengura

Jose Macedonio, son of “Magdalena Agude, widow of Urbano,” and “neófita de esta mission” was born in 1842
(SJC Baptisms #4580, 9/12/1842). The entry also recorded the father as “padre no conocido,” although the name

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“Silverio Rios” was added in what appears to be a different handwriting and at a later date, over the original words
“no conocido.” Jose Macedonio was also identified by the ethnic identifier “indio.” The style of the handwriting
appears to be the same in the other instances when “Silverio Rios” was added as the father’s name.

Macedonio, age 8, was in the Silverio Rios household in 1850 and Jose M. Rios, age 10, laborer, was in the
Madaline Rios household in 1852. The 1889 marriage record for Macedonio Rios and Josefa Serrano identified him
as “natural de este lugar hijo legitimo de Silverio Rios y Madalena Fanador” [or the native of this place and
legitimate son of Silverio Rios and Madalena Fanador] (SJC Marriages #1850, 1/14/1889). There is no evidence in
the current record that Silverio Rios married Magdalena Castengura/Fanador, nor has OFA found evidence that
Silverio legitimized his children by Magdalena. However, whether or not Macedonia was legitimate, this record
along with Macedonio’s baptismal record shows that his mother was Magdalena Agude, widow of Urbano, who was
later known as Magdalena Fanador.

g) Jose Maria Rios (1848-probably bef.1852): son of Magdalena Castengura

Jose Maria Rios was baptized on January 27, 1848, as “hijo of Silverio Rios casada con Juana Barreras y de
Magdalena, vuida de Urbano” [son of Silverio Rios who lives with Juana Barreras and of Magdelena, widow of
Urbano] (SJC Baptisms #4640, 1/27/1848), leaving no doubt concerning the names of the child’s parents. The
handwriting for this entry, that of the priest Blas Ordas, appears to be the same writing as that for the
additions/corrections made to the Gregorio, Mariano, and Macedonia’s records. Although the priests still used the
ethnic identifier “indio” for the children of Indian parents, this entry did not identify Jose Maria Rios as an Indian,
unlike the other children of Magdalena Castengura. OFA’s review of the SJC burial register for the years 1847 to
1851 did not find a death or burial record for Jose Maria Rios; however he was not in the Silverio Rios household in
1850 or the Madaline Rios household in 1852. It is likely that he was deceased before 1852.

Summary for Magdalena Castengura

The last four children of Magdalena Castengura (and probably Silverio Rios) listed above, that is, Jose Dolores, Juan
Bautista, Jose Macedonio, and Jose Maria, do not have descendants in either of the petitioning groups. However,
the records concerning them help form a body of evidence that confirms family relationships and the various names
used by Magdalena Castengura. Two other children of Magdalena Castengura and Silverio Rios identified in the
SJC confirmation records, Guadalupe Rios and Jose Avelino/Evilino Rios, were confirmed in 1850 and OFA
estimated they were born before 1845, or at least 5 years old when confirmed (SJC Confirmations, 1850).

Chigila, Maria Bernarda (b.abt.1732-d.aft.1790) (documented SJC Indian)

Maria Bernarda Chigila was identified as an Indian by the use of the word gentile in the Mission register when she
was baptized as an adult at about age 40 at SJC Mission on August 16, 1778 (SJC Baptisms #104, 8/16/1778). Two
weeks later on August 30, 1778, she married Antonio de Cota, a non-Indian soldier originally from El Fuerte,
Sinaloa, Mexico, who was stationed at San Diego Presidio and was also a member of the mission guard (escolta) at
Mission SJC (SJC Marriages #26, 8/30/1778). In the record of her marriage, Maria Bernarda was again identified as
an Indian by the use of the word “India,” and “native to the village of Puitiude or Acaptivit . . .” (SJC Marriages
#26, 8/30/1778).

Maria Bernarda Chigila and Antonio de Cota had three children: 1) a daughter named Maria Antonia Marcela Cota
(b.1780-d.1848) who was born at SJC; 2) a second daughter named Maria Gregoria Matilde Cota (b. 1785-d.1863)
baptized at San Gabriel Mission; and 3) and a son Nabor Antonio Cota (b.1787-d.1788) who was born and later died
as an infant at San Diego (San Diego Baptisms #1278, 7/17/1787). Antonio de Cota and Maria Bernarda Chigila
and their family left SJC in the early 1780’s as indicated by their children’s baptismal records and because and a
1790 Mission SJC baptismal record shows Maria Bernarda as a godparent and names her husband, Antonio Cota
(SJC Baptisms #1019, 3/5/1790).

The members of the JBA and JBB petitioners and the JBMI-IP claim descent from Maria Bernarda Chigila only
through her daughter, Maria Antonia Marcela Cota, and five of Maria Antonia Marcela Cota’s children.

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Juaneño Band of Mission Indians (Petitioner #84A) Proposed Finding

Maria Antonia Marcela Cota (b. 1780-d. 1848), daughter of Maria Bernarda Chigila

Maria Antonia Marcela Cota was the eldest surviving child of Antonio de Cota and Maria Bernarda Chigila. She
was born at SJC Mission on June 1, 1780, and was baptized on the following day (SJC Baptisms #264, 6/2/1780).
Her family left SJC in the early 1780’s. Mission records do not reflect that Maria Marcela ever returned to SJC. In
1794, Maria Antonia Marcela Cota lived in Los Angeles with her parents, where she married Tomas Casimiro
Uribes (or Oribes) (see Table IV-7 below) (San Gabriel Marriages #512, 6/29/1794). The JBB petitioner claims that
Uribes was an Indian, but he was a soldier in the garrison of Santa Barbara Presidio. His parents were Marcelo
Uribes and Antonia Lopez, both born in Tepic, Nayarit, Mexico (San Gabriel Marriage Investigations, 5/14/1794).
There is no evidence that he or either of his parents were SJC Indians or other California Indians.

The JBB petitioner’s 2005 FTM genealogical file indicates that Maria Antonia Marcela Cota and Tomas Casimiro
Uribes had eight children (see Table 13) (JBB RootsMagic CD 12/1/2005). JBA, JBB, and JBMI-IP members claim
descent from five of these offspring: Maria Guadalupe Uribes (b.1795-d.1858) (Santa Barbara Baptisms #136,
12/15/1795), Juana Maria Antonia Uribes (b.1799-d.1858), Jose Maria Uribes (b.1804-d.?); Ricardo Uribes (b.1807-
d.?) (San Gabriel Baptisms #4120, 4/4/1807), and Maria Isabel Uribes (b.1810-d.1859). Maria Antonia Marcela
(Cota) Uribes died May 1, 1848, in Los Angeles (Los Angeles Plaza Church Burials #357, 5/1/1848).

Table IV-7. Children of Tomas Casimiro Uribes and Maria Antonia Marcela Cota.
Date of Baptism Place of Baptism Entry Number Child
12/15/1795 Santa Barbara Presidio 136 Maria Guadalupe
11/29/1799 San Gabriel Mission 3009 Juana Maria
7/29/1804 San Gabriel Mission 3788 Jose Maria
4/4/1807 San Gabriel Mission 4120 Ricardo
5/11/1810 San Gabriel Mission 4538 Maria Ysabel
1/30/1813 San Gabriel Mission 5239 Francisca Petra*
10/5/1815 San Gabriel Mission 5767 Maria Francisca
7/12/1823 San Gabriel Mission 7051 Maria Carlota
* Buried at San Gabriel Mission on 11/6/1816 (San Gabriel Burials #3784).

a) Maria Guadalupe Uribes (b.1795-d.1858), daughter of Maria Antonia Marcela Cota

Maria Guadalupe Uribes was born at Santa Barbara Presidio in 1795 (Santa Barbara Baptisms #136, 12/15/1795)
and she married Jose Antonio Estevan Garcia, a non-Indian born at San Diego Presidio (San Gabriel Marriages
#1260, 2/9/1813). One child of the couple was Jose Dolores Garcia, who married the non-Indian Maria del Refugio
Yorba at SJC in January 1862 (SJC Marriages #1586, 1/4/1862). In 1864, Jose Dolores Garcia and Maria del
Refugio Yorba had a child named Jose Felipe Garcia (SJC Baptisms #705, 3/4/1864). In 1890, Jose Felipe Garcia
married the non-Indian Florencia Sanchez (SJC Marriages #1854, 9/16/1890).

There is sufficient evidence in the record to document that Maria Guadalupe Uribes, her son Jose Dolores Garcia,
and grandson Jose Felipe Garcia all descend from the SJC Indian Maria Bernarda Chigila.

b) Juana Maria Antonia Uribes (b.1799-d-1858), daughter of Maria Antonia Marcela Cota

The JBA petitioner’s genealogical database identified a daughter, Juana Maria Antonia Uribes, baptized at San
Gabriel Mission (San Gabriel Baptisms #3009, 1799), who married Francisco Pantoja, a non-Indian. The JBA
petitioner submitted no other records to document her birth, marriage, or descendants.

OFA staff did identify the baptismal records of four of her children. In 1819, Juana Uribes gave birth to Juana
Cesarea. The baptismal entry identified Juana Uribes’ parents as Tomas Uribes and Maria Marcela Cota, but did not
record the name of the child’s father (the entry noted “padre no conocido”). In 1831, Juana Uribes gave birth to a
son named Domingo, and in 1837 to another son named Jose Antonio. Neither baptismal record recorded the
father’s name (Los Angeles Baptisms #290, 8/6/1831; #693, 11/21/1837). However, an 1829 baptism did identify
the father of one of her children. The entry recorded the baptism of a son named Pedro and used the notation “padre

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Juaneño Band of Mission Indians (Petitioner #84A) Proposed Finding

no conocido,” but the presiding priest added “alias Miguel Cota” following the “padre no conocido” (San Gabriel
Baptisms #7579, 4/29/1829).

The JBA petitioner claims that Juana Maria Antonia Uribes married Emanuel Carpenter and had a son named Jose
Antonio Carpenter. Eight JBA members claim descent from this union. However, there is no evidence in the record
to support this claim. The JBA petitioner is encouraged to submit documentation to support its claim.

There is sufficient evidence in the record to document SJC Indian descent from Maria Bernarda Chigila for Juana
Maria Antonia Uribes, but not for descent from Juana Maria Antonia Uribes and “Emanuel Carpenter.”

c) Jose Maria Uribes (b.1804-d.?), son of Maria Antonia Marcela Cota

The JBA petitioner and the JBMI-IP identified Jose Maria Uribes, son of Maria Antonia Marcela Cota, as the Jose
Maria Uribes who married Marie Clara India (b.abt.1810-d.abt.1914)21 at Mission SJC in 1851 (SJC Marriages
#1475, 2/24/1851). The JBA and JBB petitioners assert that Joaquina Uribes, born about 1848 at SJC, was the
daughter of Jose Maria Uribes and the SJC Mission Indian Maria Clara. This Maria Clara was the Clara Junjunavit
identified as a San Juan Capistrano Indian who descends from Odorico Jose Tungo.22

OFA staff located the Los Angeles baptismal record of Maria Joaquina, the daughter of Jose Maria Uribes and Maria
Clara, identified as an Indian from SJC Mission (Los Angeles Baptisms #1621, 12/18/1846). The JBMI-IP
submitted the 1865 marriage record for Jose Maria Garcia and Maria Joaquina Uribes (Los Angeles Plaza Church
Marriage Register #728, 9/1/1865). The marriage record gave her age as 17, indicating that she was born around
1848. The marriage record also noted that her father was the deceased Jose Maria and her mother was Maria Clara,
which confirms the information in the baptismal record. The evidence in the record demonstrates that Maria
Joaquina Uribes (b.1846-d.1888) descended from Maria Bernarda Chigila through Chigila’s grandson Jose Maria
Uribes.

The 1850 Federal census lists a Jose Maria Uribes (age 47) and Maria Clara (age 24), with a 10-year-old child Jose
Antonio Uribes in Los Angeles County living in the household of Santiago Rios and Maria Ysabel Uribes, who was
Jose Maria Uribes’ sister. However, a Joaquina Uribes was not listed with them (1850 Census, Los Angeles Co.,
San Juan Twp., pages 40A-40B, dw 49, fam. 49). The 1852 California State census did list a Joaquina living in the
household of Jose Maria Uribes (1852 California State census). (See the discussion under Odorico Jose Tungo for
the evidence that documents Joaquina Uribes as the child of Jose Maria Uribes and Maria Clara Junjunivit.)

The 1852 and 1860 censuses and baptismal records at San Juan Capistrano identified children born to Jose Maria
Uribes and Clara (Cacilda) Junjunivit. There is a record of one child born to the couple in 1854, a girl named Maria
Encarnacion (SJC Baptisms #11, 3/6/1854). The 1852 baptismal record of Jose Cresencio identified Jose Maria
Uribes’ wife by the name “Cacilda,” and not “Maria Clara” or “Clara” as shown in their marriage record (SJC
Baptisms #4139, 1/12/1852; SJC Marriages #1475, 2/24/1851). There was also a Cresencio listed as living with
Jose Maria Uribes on the 1860 Federal census. There is also an 1853 baptismal record of a girl named Maria del
Refugio, who was the daughter of Jesus Chaves and a “Maria Cacilda” (SJC Baptisms #4822, November 1853), but
it is not known if she is the same woman as Maria Clara (Cacilda) Jujunivit.

d) Ricardo Uribes (b.1807-d.?), son of Maria Marcela Cota

Ricardo Uribes was born at Los Angeles in 1807 (San Gabriel Baptisms #4120, 4/4/1807). Two marriage records
submitted by the JBA petitioner document that Maria Dolores Uribes was the daughter (“hija natural”) of Ricardo

21
Marie Clara India (b.1829-d.abt.1914), a.k.a. Mariia Clara [Yujunivit] Tacupa, a.k.a. Clara Sitales, was
the daughter of Diego Yujunivit (b.abt.1820-d.?), documented SJC Indian who was the grandson of Odorico Josee
Tungo (b.1747-d.1801) (see also discussion in this section under Odorico Josee Tungo).
22
The JBA FTM genealogical database cites the 1928 California Indian Application for Margarita (Garcia)
Quiros (Application #9282) as the only evidence for this claim (JBA Genealogy CD 11/30/2005). (See discussion
of the 1933 California Indian Census Roll and 1928 Applications under criterion 83.7(e).)

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Juaneño Band of Mission Indians (Petitioner #84A) Proposed Finding

Uribes and the non-Indian woman Maria Luisa Perez (Los Angeles Marriages #165, 10/7/1848; #419, 3/13/1857).
Maria Dolores Uribes married Jose Maria Morales, a native of Sonora, Mexico, in 1848.23 Maria Dolores Uribes
had at least three children by Jose Maria Morales, including the Jose Martin baptized in 1854 (Los Angeles
Baptisms #1084, 9/27/1854).

Ricardo Uribes fathered at least one other child with a woman named Maria Andrea Marques. Their child, named
Maria de Jesus, was baptized in January 1848 (Los Angeles Baptisms #1792, 1/11/1848). However, there are no
documented descendants of this child.

There is sufficient evidence demonstrating that Ricardo Uribes and his daughter Maria Dolores Uribes are
descendants of SJC Indian Maria Bernarda Chigila.

e) Maria Ysabel Uribes (b.1810-d.1859), daughter of Maria Marcela Cota

Maria Ysabel [Isabel] Uribes married a non-Indian, Jose Santiago Rios (b.1802-d.1876), in 1822 (San Gabriel
Marriages #1608, 1/11/1822; San Gabriel Marriage Investigations, 1/26/1822). Jose Santiago Rios (b.1802-d.1876)
was born at San Diego Presidio, the son of Juan Feliciano Rios and Maria Catalina Garcia Romero. Fr. Jose
Sanchez, O.F.M., presided over the marriage, and in the marriage entry spelled the surname of the bride as “Oribes.”
In the marriage investigation, which consisted of a statement written by the bride’s father Tomas Uribes, the spelling
of the name was also “Oribes.” The marriage investigation statement identified Santiago Rios as a permanent
resident (vecino) of Los Angeles. The children of this union descend from Indians from SJC Mission through their
mother Maria Isabel Uribes/Oribes.

Table IV-8 lists information from baptismal and marriage records of Maria Isabel Uribes and the baptismal,
marriage, or burial records of the known children of Maria Isabel Uribes (whose name was spelled in various ways
throughout the years) and Jose Santiago Rios. The various spellings of Uribes and the family relationships shown in
the records are highlighted.

Table IV-8. Sacramental Register Information Regarding the Children of Santiago Rios and Maria Isabel Uribes

Name [as Source: Parents’ Names, Priest/ Padrinos/ Relationship

spelled on Date and Place Family Relationships, Officiant Madrinos of Padrino
each Comment in Document
document]
Santiago Rios San Diego Juan Feliciano Rios and Josef Barona Juan German
[Josef Bapt. #3078 Maria Catalina Garcia & his wife,
Savino 12/31/1802 Rafaela
Santiago on Serrano
baptismal
record]
Maria SG [Los Angeles] Tomas Uribe & [illegible Pedro Unknown
Ysabela Bapt. #4538 abbreviation] Maria Valenzuela
Uribe [Maria 5/11/1810 Marcela Cota and his
Isabel daughter Ma.
Uribes] Antonia
Maria Ysabel SG Marriage Tomas Oribes in the text
Oribes Consent 1/261822 of the consent for his
daughter Maria Ysabel to
marry, but the signature is
Tomas Oribe [no “s”]

23
The baptismal record for Josee Martin Morales did not provide any information regarding the ancestry of
Josee Mariia Morales, nor does the record of his marriage to Mariia Dolores Uribes. Thus, there is insufficient
evidence that Josee Mariia Morales descended from the historical Indian population of SJC Mission Indians at
Mission SJC.

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Juaneño Band of Mission Indians (Petitioner #84A) Proposed Finding

Table IV-8 (Cont.). Sacramental Register Information Regarding the Children of

Santiago Rios and Maria Isabel Uribes

Name Source: Parents’ Names/Family Priest/ Padrinos/ Relationship

[as spelled Date and Place Relationships/Comment Officiant Madrinos of Padrino
on each in Document
document]
Santiago San Gabriel Tomas Oribes “y de su
Rios & Marr. #1608 esposa” Maria Marcela
Ysavel 1/11/1822 Cota
Oribes
Maria de San Gabriel Daughter of Santiago Rios Jose Sanchez Ireno Perez Maria Vicenta
Jesus Rios Bapt. #4538 originally of San Diego “y and his wife is a 1st cousin
1/1/1823 su mu[jer]” Isavel Olivas Maria Vicenta once removed
[not Ma., for “Maria” as it Lugo of Santiago
was abbreviated in the
same entry]
Maria de San Gabriel Burial record names father Jose Sanchez
Jesus Rios Burials #4661 as Santiago Savino Rios
3/2/1823 & mother as Maria Isavel
Orive, note spelling differs
from baptismal record only
2 months earlier
Josef Bapt. 4/1/1824 A young boy, born Antonio Madrina: Unknown:
Francisco SD#6703 [illegible] days, legitimate Menendes Apolinia [Isabel Uribe’s
Rios son of Santiago Rios Lorenzana cousin
soldier and Isabel Uribe married a
Lorenzana]
Venancio San Gabriel Recently born son of Juan Ma. None: [Maria
Rios Bapt. #7469 Santiago Rios originally of Marron caso de la Luz Ruiz
5/21/1827 San Diego and “su mujer “y su mujer is a great aunt
Maria Isabel Olivas” of Ma. De la of Venancio’s
the pueblo of Los Angeles Luz Ruiz” future wife]
Dn Venancio SJC Marr. #1498 In the margin: “Dn J. Je Ma.
Rios married 4/11/1853 Venancio Rios de casa Rosales
1st con Presentacion Peralta y
Presentacion Manriques? Solteras” [not
Yorba Yorba] the text stated
several times there were
no impediments, but does
not name parents of the
bride or groom
[Presentacion SJC Burial #5231 Presentacion Yorba Miguel Duran
Yorba] 9/14/1865 casada con Venancio
Rios, hia de Teodosio
Yorba y Catalina
Manriques burial
Venancio SJC Marr. #1721 Venancio Rios, widow of Jose Mut
Rios married 1/14/1868 his wife Presentacion
2nd, Carmen Yorba a “y hijo de
Morillo Santiago Rios y Isabel
Uribes”

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Juaneño Band of Mission Indians (Petitioner #84A) Proposed Finding

Table IV-8 (Cont.). Sacramental Register Information Regarding the Children of

Santiago Rios and Maria Isabel Uribes

Name Source: Parents’ Names/Family Priest/ Padrinos/ Relationship

[as spelled Date and Place Relationships/Comment Officiant Madrinos of Padrino
on each in Document
document]
Juana Ursula San Gabriel Young girl recently born Josef Barona “Manuel None: [later,
Rios Bapt. #7621 daughter legitimate of Anto.” and Florentina
12/21/1829 Santiago Rios, soldier of his mujer, Albitre’s
the escolata & native of “Florentina grandniece,
San Diego, and “su mujer Arbitre” Maria Ignacia
Juana Oliva” native of Gutierrez,
Nt? Sra. de Los Angeles 24 married
Gregorio
Rios]
Maria del [No baptismal Daughter of Santiago Rios Miguel Duran
Refugio Rios record found or and Isabel Uribes
copied at this
time]
SJC Burials
#5225 3/5/1865
Maria Micaela SJC Bapt. #4581 Baptized a young girl 8 Jose Ma. de la Tomas Maria
del Refugio 10/6/1842 days old recently born Zalvedia Gutierrez Aremeia is
Rios daughter legitimate of casido de 2nd cousin of
Santiago Rios and Maria Cota Maria Isabel
Ysabel Urebes who lives and his Uribes
in this mission daughter
Maria
Aremia,
single
Isabel Uribes SJC Burials About 60 years old, no
#5092, 1862 family relationships
Santiago Rios SJC Burials no # Parents not on burial Jose Mut
4/4/1877 record, but spouse: Isabel
Uribes

The children of Santiago Rios and Maria Isabel Uribes were identified either as his legitimate children or as the
children of Santiago Rios and his “mujer” or wife. Although her name may have been spelled in a variety of ways,
the whole body of evidence demonstrates that Santiago Rios had only one wife and mother of his children, Maria
Isabel Uribes/Oribes, who was the granddaughter of the SJC Indian woman Maria Bernarda Chigila.

The selection from the 1850 and 1852 censuses discussed below under Odorico Jose Tungo included the households
of Santiago Rios and his wife Maria Isabel Uribes (see Table IV-9).

24
This is the only instance when the wife’s first name was listed as “Juana.” Although the spelling of
Uribes varied, Santiago’s wife was otherwise consistently identified as “Mariia Isabel” or “Isabel” (also spelled
variously).

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Juaneño Band of Mission Indians (Petitioner #84A) Proposed Finding

Table IV-9. Household of Santiago Rios on the 1850 Federal Census and the 1852 California State Census
1850: SJC, page 120, Dwelling 491 [compare to 1852 p. 1852: [No dwelling numbers but see p. 96 of
96] [spelling: sic] transcript & see 1850 census p. 120 #491]
[spelling: sic]

Santiago Rios, age 50 Santinga Rios, 52

Isabel age 51 Isabel Rios, 51
Maria R., age 6 Benancios Rios, 25
Jose Maria Uribez [brother of Isabel], age 47 Refugio Rios, 9
Clara, age 24 Jose Antonio Uribe, 12
Jose Anto. Uribez, age 10 Jose Maria Uribe, 44
Lonjino Limon, age 28 [male laborer living with the family] Clara Uribe, 26
Joaquina Uribe, 12
Maria Uribe, 2
Santiago C. Uribe, “infant”

The petitioners claim descent from only one child of Santiago Rios and Maria Isabel Uribes: Venancio Rios (1827-
1887). He married twice and had several children by each wife. The record of the first marriage in 1853 does not
include the name of his mother; it just states there are no impediments to the marriage. After being widowed in
1865, he married Carmen Morillo at SJC in 1868. This second marriage record identified him as the widower of his
“conyuge [wife] Presentacion Yorba” and the son of Santiago Rios and Isabel Uribes (SJC Marriages #1721,
1/14/1868). This marriage record helps to clarify any inconsistencies in the spelling of Maria Isabel Uribes’ name in
the previous records.25 All of Santiago Rios’ known children were baptized at SJC between 1853 and 1873 (SJC
Baptisms #828, 10/20/1864; #572, 4/30/1862; and #131, 5/?/1856). Gregorio Rios and his wife, Maria Ignacia
Gutierrez, were “padrinos” (godparents) to at least four of Venancio Rios’ and Carmen Morillo’s children (SJC
Baptisms #1669, 7/10/1878; #1489, 2/18/1875; #1849, 3/30/1884; and #1569, 11/10/1876) and Santiago Rios and
Polonia Montano were “padrinos” to one son, Damian Rios, born in 1871 (SJC Baptisms #1379, 2/5/1871).

Cruz, Jose de Gracia “Acu” (b.1845-d.aft.1910) (documented SJC Indian)

Jose de Gracia “Acu” Cruz was the son of Lazaro Cruz (b.1823– d.abt.1870), an Indian of Mission SJC who was
baptized in 1823 (SJC Baptisms #3921, 12/17/1823), and the nephew of Primitiva (b.1821-d.1862) (see Primitiva
above) and Felis (b.abt.1828-d.?) (see Felis above). Jose de Gracia Cruz married Maria Manuela Luchapa, a
Luiseño Indian, at Mission SJC and the marriage record identified both of Jose de Gracia’s parents as Indios of
Mission SJC, verifying that Jose de Gracia was also a Mission SJC Indian (SJC Marriages #1626, 6/20/1865). The
evidence in the record indicates that Jose de Gracia Cruz and his wife died without having any children.

The JBA petitioner asserts that Jose de Gracia Cruz and an unknown spouse had a son named “Eloy Cruz” who was
born on December 1, 1886, and who died on November 12, 1956, in Los Angeles. The JBA petitioner provided full
dates of birth, marriage, and death for Eloy Cruz but no documentation supporting those dates or identifying Eloy
Cruz’ parents (JBB RootsMagic CD 12/1/2005).

OFA’s review of the records finds that the JBA petitioner’s claimed connection is in error. OFA’s review of the SJC
baptismal register for the year 1886 did not produce a baptismal record for “Eloy Cruz” or a child with a similar
name. The 1900 and 1910 Federal censuses did not enumerate an Eloy Cruz in the SJC household of Jose de Gracia
Cruz and his wife Maria Manuela, both of whom appeared on those two censuses (1900 Census, Orange County,
San Juan Twp., p. 5B, dw. 107 [changed to 106], fam. 108; 1910 Census, Indian population, Orange County, San
Juan Twp., p. 7A, dw. 112, fam. 115). The Department found an abstract of the 1956 Los Angeles death record for

25
Although there was a well established non-Indian Olivas family in Los Angeles, there is no evidence that
Mariia Isabel, the mother of Santiago Rios’ children, was an Olivas rather than an Uribes/Oribes.

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Juaneño Band of Mission Indians (Petitioner #84A) Proposed Finding

Eloy Cruz, showing he was born December 1, 1886, in Colorado, and died November 12, 1956, in Los Angeles, and
that his mother’s maiden name was “Siota” (California Death Index, 1940-1997, Ancestry.com). The 1900 Federal
census of Las Animas Co., Colorado, enumerated the claimed Eloy Cruz, born “Dec. 1886,” in the household of his
parents “Jose D.G. Cruz” (b. March 1850, New Mexico) and “Juanita” (1900 Census, Colorado, Las Animas Co.,
Pct. 13, ED 66, p.10A, dw. 215, fam.. 215). The 1920 Census enumerated Eloy Cruz still residing in the same
county, with his wife Candelaria and four children (1920 Census, Colorado, Las Animas Co., Valdez Pct. 4, ED 113,
p. 16B, dwelling #329, family #333).

Thus, evidence obtained for the PF shows that Eloy Cruz (b.1886-d.1956) was the son of a man named “Jose D. G.
Cruz” of New Mexico and Colorado, not Jose de Gracia “Acu” Cruz, an Indian of Mission SJC.

Erehaquela, Claudio (b.abt.1767-d.?) (documented SJC Indian

Although neither JBA nor JBB specifically claims Indian descent from Claudio Erehaquela, an adult Indian about 18
years old baptized at SJC Mission in 1785 (SJC Baptisms #574, 1/23/1785), the JBA petitioner submitted an outline
descendant chart for him (Erehaquela, Claudio 1787 [PC]). His descendants are discussed here because of his
presumed connection to ancestor Juana Bautista (see above) claimed by JBA. Claudio married Maria Cresencia
(SJC Marriages #146, 2/8/1785), baptized at SJC three years earlier in 1782 and identified in her baptismal record as
an Indian (SJC Baptisms #378, 10/20/1782). In 1786, the couple had a daughter named Anna Joaquina, born on
December 14 and baptized the following day (SJC Baptisms #726, 12/15/1786); her baptismal record identified her
parents as Indios of Mission SJC, which would make Anna Joaquina also an Indian of Mission SJC.

The SJC Mission records show that Ana Joaquina “Tepi,” the daughter of Claudio and Maria Crecencia, married an
Indian man named Jose Doroteo Join in 1801 (SJC Marriages #510, 1/26/1801). Their marriage record identified
Ana Joaquina Tepi as the daughter of Claudio “Yereaquela” and “Maria Cresencia Coronna” – both neofitos
(Christian Indians) of Mission SJC. In 1811 Ana Joaquina gave birth to a child named Pasqual (SJC Baptisms
#3126, 5/16/1811). The baptismal entry of Pasqual identified the parents as Indios of Mission SJC named Jose
Doroteo Join and Ana Joaquina “Tepi,” names and titles that were used consistently for the couple.

Pasqual (b.1811-d.aft.1830), the son of Jose Doroteo Joinmam [sic] and Ana Joaquina “Tepi” (deceased) (SJC
Marriages #1108, 2/6/1792), married Juana Bautista, an Indian woman also born at Mission SJC in 1811;( SJC
Baptisms #3131, 6/24/1811). In 1829, Pasqual and Juana Bautista had a daughter born at SJC, also named Juana
Bautista (SJC Baptisms #4176, 5/16/1829), who died in 1830 (SJC Burials #2977, 1/16/1830). Therefore, this Juana
Bautista born in 1829 and the daughter of Pasqual and Juana Bautista, is not the SJC Indian Juana Bautista, who
married Eustaquio Ricardes about 1850 and who is petitioner JBA’s ancestor.

Evidence confirms Claudio Erehaquela as an Indian of Mission SJC. However, although there is sufficient evidence
that Ana Joaquina, the mother of Pasqual, was the same person as Anna Joaquina, the daughter of Claudio
Erehaquela and Maria Cresencia, the Juana Bautista/Eustaquio Ricardes line does not descend from Pasqual or from
his grandfather, Claudio Erehaquela, a documented SJC Indian.

Pabujaquim, Facunda (b.abt.1753-d.1808) (documented SJC Indian)

Facunda Pabujaqum was a Mission SJC Indian woman baptized at about 49 years of age at SJC Mission in 1793
(SJC Baptisms #1283, 3/15/1793). She was married on the same day (SJC Marriages #336, 3/15/1793) and her
spouse was another Indian named Albaro Panuala [or Ponaula] (b.abt.1753 – d.1801), also about 40 years old, who
was also baptized at the mission that day (SJC Baptisms #1282, 3/15/1793). Albaro Panuala died at SJC Mission in
1801 and Facunda Pabujaqum died there in 1808 (SJC Burials #950, 7/8/1801; #1545, 9/7/1808). In the Mission
record of her burial, Facunda was identified as a neófita or baptized Indian of Mission SJC.

The JBA petitioner has three members (a woman and her two adult children) who have documented their descent
from Maria de Jesus Juarez (not Suarez), who died in 1909 and was the wife of Epifano Vialobo (JBA Genealogy
CD 11/28/2005). The JBA petitioner claims she is the same person as Maria Ana de Jesus Sual (or Vinjerouvit),
who was baptized at SJC in 1827 (SJC Baptisms #4085, 4/11/1827), the daughter of two Indians from the mission:
Benvenuto Vinjerouvit (SJC Baptisms #3352, 3/9/1812) and Macaria Jaguile (SJC Baptisms #2894, 4/10/1808),

233
Juaneño Band of Mission Indians (Petitioner #84A) Proposed Finding

who may be the granddaughter of Facunda Pabujaquim. However, the petitioner has not demonstrated that Maria de
Jesus (Juarez) Vialobo was the same person as Maria Ana de Jesus Sual (or Vinjerouvit).

The Indian ancestry of both Benvenuto Vinjerouvit and Macaria Jaguile is well documented in the baptismal,
marriage, and burial records of SJC. Benvenuto, baptized at SJC in 1812 (SJC Baptisms #3352, 3/9/1812), was the
son of Braulio Vinjerouvit from the village Tobe, who was baptized at SJC in 1812 (SJC Baptisms #3336,
3/7/1812). Braulio and Braulia Yaguanin (SJC Baptisms #3339, 3/7/1812) were “wed in the tribe” and married by
the Catholic rites at SJC in 1812 (SJC Marriages #820, 3/9/1812). Macaria Jaguile was the daughter of Joaquin
Jaguile (or Yaguile). Joaquin Jaguile was baptized when he was about 8 years old in 1777 at SJC (SJC Baptisms
#21, 1/24/1777), and was the son of Cotonaguoa, a “gentile” [Indian] from the rancheria Zagibit. Macaria Jaguile’s
mother was Nemesia Puivedam, who was baptized when she was about 16 years old on March 15, 1793 (the same
day as her parents’ baptisms and marriage) (SJC Baptisms #1302, 3/15/1793). Nemesia’s baptismal record
identified her father as an Indian called “Albaro Ponaula” from Pange, but it did not name her mother.26 The
petitioners have assumed that Nemesia was also the daughter of Facunda. Even if Facunda Pabujaquim was not her
mother, Nemesia was clearly an Indian of the mission in her own right as the daughter of Albaro.

Benvenuto and Macaria were married at SJC in 1826 (SJC Marriages #1082, 3/4/1826) and had at least four children
who were baptized at the mission. Two of these baptismal records show that Benvenuto’s second name was also
sometimes listed as “Sual” (SJC Baptisms #4085, 4/11/1827 for Maria Ana de Jesus; SJC Baptisms #4384,
3/13/1834 for Maria de la Asumpcion); however, none of the baptismal records indicated that this family was also
known as “Juarez” as the JBA petitioner claims. A letter from Chester King of “Topanga Anthropological
Consultants” in 1995 seems to be the JBA petitioner’s source for making the connection between their known
ancestress, Maria de Jesus (Juarez) Vialobo (who died in 1909), and the Indian woman at SJC named Maria Ana de
Jesus Sual (SJC Baptisms #4085, 4/11/1827). Also, in 1870, Epifano and “Maria J.” Vialobo appear in the Federal
census immediately before Maria’s claimed parents “Benvenuto Sual” and “Macaria” (1870 Census, Los Angeles
Co., Los Angeles City, page 385 [93], dw 883-884, fam. 916-917). However, neither the JBA petitioner’s file, nor
King’s letter, nor the 1870 census provide the necessary evidence to document this claim.

The JBA petitioner is urged to provide a copy of Maria de Jesus (Juarez) Vialobo’s marriage record, death
certificate, obituary, or other reliable contemporary records that name her parents. At present, the only known child
of this couple (Maria Jesus born in 1858) was baptized at Los Angeles Plaza. It may be necessary to locate and
photocopy the baptismal records for other children of Maria de Jesus Juarez and Epifano Vialobo for the names of
the godparents. The index to the SJC mission records does not identify a death or burial date for Benvenuto
Vinjerouvit or his daughter Maria Ana de Jesus Vinjerouvit (or Sual). The last known SJC entry for this family was
the 1849 birth record for Maria Josefa. It appears that the family moved to Los Angeles where the surname was
recorded as “Sual” on the 1870 Federal census. If the family became known by the name “Juarez” rather than
Vinjerouvit or Sual, the petitioner needs to provide evidence from the contemporary records to document that
change.

In 1860, there was an Indian household headed by a man named Benvenuto [no surname], 70 years old [born about
1790], laborer, with Sivera, 60, female; Rafael, 40, male; and Maria J. Sylvestre, 7, female, living in SJC (1860
Census, Los Angeles Co., San Juan Twp., page 172, dw. 1557, fam. 1534). However, there is no evidence at this
time that this is the Benvenuto Vinjerouivit who was baptized in 1812 when he was about 1 year old (SJC Baptisms
#3352, 3/9/1812).

Two of the current JBA members who descend from Maria de Jesus Juarez and Epifano Vialobos applied for, and
apparently received, CDIBs based on a third-cousin relationship with a woman named Dolores (Higuera) Cardenas
(1854-1952) who applied for enrollment as a California Indian in 1931 under the provisions of the 1928 California
Indian Census Act (1928 Application #9344). Mrs. Cardenas stated that her father, “Doroteo Higuera,” died in 1865
and that her mother, “Concepcion Suares,” died in 1857 and they were married by Indian custom in about 1845. She
stated that both parents were “1/2” SJC Indians who always lived in California. Although she did not know her

26
The term “velados” appears to have been used often by the priest to indicate that the marriage under the
Catholic sacrament was validating a marriage existing by Indian custom. Although the term often does appear to
mean “validates,” it can also mean that procedures established for marriages under the Council of Trent were
properly followed.

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Juaneño Band of Mission Indians (Petitioner #84A) Proposed Finding

grandparents’ names, she recalled that both grandfathers were Mexican and both grandmothers were “4/4” Indians.
The JBA petitioner submitted a genealogical database that identified the 1931 applicant and her parents as Maria
Dolores Filomena Juarez [sic] Higuera, Jose Doroteo Higuera, and Maria Concepcion Dominga Suarez. If the CDIB
intended to state the current JBA members were first cousins three times removed from Dolores (Higuera) Cardenas,
then that would indicate that Maria Concepcion Dominga Suarez was the sister of Maria de Jesus Juarez. The BIA
office issuing these modern CDIBs may have maintained records documenting the current ancestors.

Documents submitted by the JBMI-IP attempt to link Facunda Pabujaquim and Albaro Panuala to an Indian woman
named Macaria (b.abt.1808-d.?) (SJC Baptisms #2894, 4/10/1808), and her husband Benvenuto Sual as the parents
of Maria Concepcion Suarez. JBMI-IP implies (but presents no evidence to show) that the Indian name Lual/Sual
was synonymous with the Spanish surname Suarez. Maria Concepcion Suarez married Jose Higuera (1928
Application #9344).

Both the JBA and JBB petitioners and the JBMI-IP group have members who descend from Jose Doroteo Higuera
and Maria Concepcion Dominga Suarez. However, none of the evidence in the current record confirms a
relationship between the Maria Concepcion Dominga Suarez and Maria de Jesus Juarez. The JBA petitioner’s
genealogical database shows that Doroteo Higuera was born in Los Angeles in 1826 and that his father was born in
Mexico in 1793 (JBA Genealogy CD 11/28/2005). It also shows that his mother, Maria Juliana Ricards Angis de
Soto, was baptized at San Gabriel de Archangel in 1802, and that both of her parents were from Mexico. This same
genealogical database shows Maria Concepcion Dominga Suarez was born in Los Angeles, but does not give a date.
The current record does not show when she or her [unnamed] parents lived at SJC.

Although Dolores Cardenes stated that her father died in 1865, the 1880 Federal census of San Juan Township
enumerated “D. Higuera,” (62), widow, (b. California/father b. California/mother b. California) living with his
widowed mother, Juliana Higuera, (80), (b. California/father b. California/mother b. California) and four children:
Manuela (23), Jesus (18), Dolores (16) [born about 1864], and Margarita (14). All members of the household were
listed as “White,” and born in California (1880 Census, California, Los Angeles Co., San Juan Twp., page 16D
[241], dw/fam 137/137). Unless there were two daughters named “Dolores” in the family, the 16-year-old Dolores
appears to be the woman who applied for enrollment as a California Indian in 1931 and gave her age as 74 years, or
born in 1854. If this 1880 family accurately reflects the Higuera family, then by 1931, when Dolores Cardenes
filled out the application, she did not remember her correct age or when her father and mother died.

There is insufficient evidence in the current record to verify that either Jose Doroteo Higuera or Maria Concepcion
Dominga Suarez was an Indian from SJC. There is no evidence that the names “Juarez” and “Suarez” were
interchanged. The petitioners must submit the necessary evidence to verify the SJC Indian ancestry of this couple.

Tungo, Odorico Jose (b.abt.1747-d.1801) (documented SJC Indian)

Both the JBA and JBB petitioners (and the JBMI-IP) claim descent from an Indian named Odorico Jose Tungo
(b.1747-d.1801) through his grandson Diego [Junjunivit] (b.1797-d.?). Odorico Jose Tungo was baptized as an
adult in 1782 at SJC (SJC Baptisms #374, 9/24/1782) and died at SJC in 1801 at about 54 years old (SJC Burials
#912, 1/9/1801). He was the son of Yanguide, who was identified as an unbaptized Indian (“gentile”) from Puituide
on Odorico’s baptismal record. Felipe Jose (b.1887-d.1829) was the son of Odorica Jose Tungo. Diego’s baptismal
record (SJC Baptisms #1771, 12/13/1797) identified his parents as Felipe Jose [or Josef] Junjunivit (SJC Baptisms
#440, 1783) and Eulalia Coroni (SJC Baptisms #192, 5/25/1779; SJC Marriages #272, 4/21/1790), both of whom
were identified as Indians from Mission SJC. Eulalia Coronni (b.1773-d.1805) (SJC Baptisms #192, 5/25/1779),
was called “Arnoco” or “Corrono” Coronni [as a “gentile,” i.e., before baptism], the daughter of a gentile father
named Paupe from the Rancheria Pange.

Diego married Clara Totoba/Toetoebam (recorded as “Tacupa” on 1928 Application #9282) (b.1819-d.?), who was
baptized at Mission SJC in 1815, at age 14, the daughter of gentiles from the Rancheria Pimix (SJC Baptisms #3515,
8/26/1815). This record does not give the names of Clara’s parents but it does state that she was the sister of
Petronila (SJC Baptisms #3485, 12/20/1814). Petronila’s baptismal record identifies her father as a gentile [the
handwriting of the father’s name is difficult to read, possibly “GnFn,” but this may be the priest’s abbreviation for
“gentile deceased”] and her mother as Alitebin, also a gentile from Pimix. There is an 1862 SJC burial record for a
“Clara, India of this Mission” (SJC Burials #5087, 11/16/1862) is likely that of Clara Totoba.

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Juaneño Band of Mission Indians (Petitioner #84A) Proposed Finding

Baptismal records at SJC identify at least seven children born to Diego Jujunuvit and Clara Totoba, including two
daughters named Clara Jujunuvit (SJC Baptisms #4033, 4/9/1826, and #4180, 6/6/1829). It is likely that the first
child died and a second daughter in the family was also named Clara. The 1850, 1852, and 1860 census entries have
conflicting information for Clara’s age (See Table IV-10 below).

In 1851 at SJC, Jose Maria Uribes (grandson of Maria Bernardo Chigila, see above) married Maria Clara “India de
esta pueblo, soleres” (SJC Marriages #1475, 2/24/1851). This marriage record does not name parents or give the
baptismal number for the bride. She is simply identified as Clara, “India of the Pueblo.” OFA searched the SJC
baptismal registers for girls named Clara or Maria Clara born at SJC between 1816 and 1862 and could find none
other than the two daughters of Diego Jujunivit and Clara Totoba named Clara, baptized in 1826 and 1829 (Index of
Baptismal Names, Registers, Mission San Juan Capistrano #1-2346, 31). It is likely that one of these daughters of
Diego Junjunuvit and Clara Toboba was the wife of Jose Maria Uribes.

Jose Maria Uribes and Clara (sometimes identified in the children’s baptismal records as Maria Clara and once as
“Cacilda”; see also discussion under Maria Bernarda Chigila) had at least four children baptized at SJC between
1852 and 1860. Two of the baptismal records identified the mother as an Indian of the Mission. The 1852
baptismal record of Jose Cresencio de Jesus Uribes, “mestizo,” identified his parents as “Jose Maria Urive y
Cacilda, su mujer Indigena de esta [Mission]” (SJC Baptisms #4739, 1/12/1852). The 1860 baptismal record of
Guadalupe Uribes identified her mother as Maria Clara, “neófita” (SJC Baptisms #440, 8/5/1860). Thus,
Clara/Maria Clara, the wife of Jose Maria Uribes and the mother of his children, was identified as an Indian of the
Mission SJC.

The petitioner identified Joaquina Uribes as another child of Jose Maria Uribes (b.1802-d.1862) and Clara/Maria
Clara Junjunuvit (b.1826-d.1914). Based on the 1928 California Indians Application of Margarita (Garcia) Quiroz
(1928 Application #9282), “Jaquina Uribez,” the wife of Jose Maria Garcia and 1/2 Indian from SJC, died when she
was “about 40 years old” in 1888. This record identified Joaquina’s father as “____ Uribez,” non-Indian, and her
mother as “Clara Tacupa,” a full blood Indian born at SJC in 1826 who died in 1914. It appears that the Quiroz
application conflated two generations and gave Joaquina Uribes’ mother’s maiden name as “Tacupa” rather then
Junjunuvit. Clara “Tacupa” [sic: Totoba/Toetoebam] was the mother of Clara/Maria Clara (Junjunuvit) Uribes, and
thus, Joaquina’s grandmother. This error probably occurred because the applicant’s grandmother and great-
grandmother were both named Clara and she mis-remembered the grandmother’s maiden name or Indian name.

Although not on the 1850 census, Joaquina Uribe[s] was in the household of Jose Maria Uribe[s] (44) and Clara
[Junjunuvit] (24) on the 1852 census. Joaquina’s 1846 baptismal record identified her as a “young girl” rather than
as a recently born infant, and thus she probably about 5 years old in 1850, 7 years old in 1852 and perhaps about 15
years old in 1860. The 1850 Federal census of California is notoriously incomplete, and no child named Joaquina is
in the Jose Uribez household, or elsewhere in SJC. However, in 1852, a 12-year-old Joaquina is in the “Uribe”
household [implying she would have been about 10 years old in 1850] and the Maria in the household is 2 years old.
In addition to this evidence, Table 10 below lists the available evidence for the composition of the family and some
supporting evidence that Joaquina Uribes was one of the children of Jose Maria and Clara Uribes, and thus a
descendant of Indians at Mission SJC.

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Juaneño Band of Mission Indians (Petitioner #84A) Proposed Finding

Table IV-10. Available evidence regarding the family of Jose Maria Uribes
and Clara Junjunuvit from 1850 to 1860.
Names [proposed composition
of the family of Jose Maria and 1850 Federal Census 1852 State Census 1860 Federal Census
Clara based on various sources]
Jose Maria Uribes, Los Angeles Co., San Juan [No dwelling numbers but Los Angeles Co.,
[died 1862, age 60: SJC Burials Twp., p. 120, dw. 491, fam. see p. #96 of transcript & Santa Ana, p. 163,
#5081, 11/16/1862] 491 [spelling: sic] compare with 1850 dw.1481, /fam. 1471
Maria Clara census; spelling: sic] [spelling: sic]
[Junjunuvit/Yunjunuvit born in
1826 or 1829:SJC Bapt. #4033, Santiago Rios, age 50 Santinga Rios, 52
4/9/1826, or #4180, 6/6/1829] Isabel [nee Uribes, sister of Isabel Rios, 51
Jose Antonio Jose Maria Uribes], age 51 Benancios Rios, 25
b. abt. 1840 Maria R., age 6 Refugio Rios, 9
Maria Joaquina Jose Maria Uribez, age 47 Jose Antonio Uribe, 12
Bapt. Los Angeles Dec. 18, Clara, age 24 Jose Maria Uribe, 44 Jose M. Orives, 50
1846 [“una parvula” – but not Jose Anto. Uribez, age 10 Clara Uribe, 26 Clara *, 28
specifically “recently born”] SJC Lonjino Limon, age 28 [male Joaquina Uribe, 12 Maria J., 15
#1621 laborer living with the family] Maria Uribe, 2 Crecencio, 8
Maria Jesus Santiago C. Uribe, Encarnacion, 7
b. abt. 1850 “infant” Marcela, 3
Encarnacion Tomas, 2
Bapt. 11 Mar 1854, SJC #11
Jose Cresencio
Bapt. 11 Jan 1854, SJC #4739
Marcela
Bapt. 11 Jan 1857 SJC #146 *ditto marks appear
Tomas for the surname
b. abt. 1857 “Orives” of the wife
Guadalupe and children
Bapt. 5 Aug. 1860 SJC #440

Maria Juaquina [sic] Uribes (17) married Jose Maria Garcia (28) at Our Lady of the Angels in Los Angeles in
September 1863. Her marriage record shows her parents as Jose Maria [Uribes] and Maria Clara of Rancho de los
[illegible]. Joaquina appears on the 1870 Federal census as “Joaquin (male)” with her mother, Clara, and Clara’s
second husband Jose Maria Sitales; Joaquina’s brother, Crecencio, appears in the same household as “Crecencia
(female)” (see Table IV-11). OFA has not found Joaquina (Uribes) Garcia on the 1880 Federal census in Los
Angeles County or elsewhere in California, either as a single woman named Uribes or as a married woman named
Joaquina Garcia. She would not be expected to be on the 1900 Federal census as the 1928 Application #9282
reports that she died at about age 40 in 1888. However, her mother, Clara (Jujunivit) Uribes (later Clara Sitales), is
enumerated on the 1880 and the 1900 Federal censuses in Los Angeles County with her second husband, Jose Maria
Sitales,27 and her son “Cresencio.” Clara Sitales reported on the 1900 Federal census that only one of her seven
children was still living, who would be Crecencio Uribes, enumerated in her household on that census, and that she
and her husband had been m arried since circa 1870. OFA has not found this family on the 1910 census..

There is sufficient evidence in the current record documenting the parentage of Joaquina Uribes, thus, connecting
her descendants to two SJC Indian families. The petitioner’s members who claim descent from Maria Clara India,
and thus from Odorico Jose Tungo, can also claim SJC Indian descent from Jose Maria Uribes, the grandson of
Maria Bernarda Chigila. (See additional discussion regarding Maria Joaquina Uribes under Maria Bernarda
Chigila.)

27
This Josee Mariia, with the surname Sitales in 1880 and Silates 1900 (the latter probably “Sitales” with the
letters transposed), is determined to have been a second husband not only because he has a different surname than
Uribes, but because he is 30 years younger than Josee Mariia Uribes.

237
Juaneño Band of Mission Indians (Petitioner #84A) Proposed Finding

Table IV-11. Available evidence for Jose Maria Sitales

and Clara Junjunuvit from 1870 to 1900.
1870 Federal Census, Indians 1880 Federal Census, Los 1900 Federal Census, Los 1910 Federal
of Los Angeles County, Los Angeles City, 1st Ward, 3 Angeles County, Los Angeles Census
Angeles Twp. & city, p. 501 June 1880, p.118, ED 21A Twp. & City, p. 9B, ED 11
(p.3 of 3]
[no surnames and no dwelling dw/fam #89/90 dw/fam #722/169/173 [not found]
numbers]

Jose Maria, 30, m, Ind, Jose M. Sitales, w, m, 48, Jose M. Silates, head, w, m,
Mexico** [head] married, laborer, Un[Unknown month of birth],
Clara, 40, f, Ind, b. Calif. Mex/Mex/Mex 1833, 67, married 30 years,
Joaquin, 25, m [sic], Ind* Clara Sitales, I, f, 56, wife, Mex/Mex/Mex, immigrated in
Crecencia, 20, f [sic], Ind* Cal/Cal/Cal 1856, here for 44 years, not
Matilda, 14, f, Ind* Crecencia, I&W, m, son, naturalized
laborer, Cal/Mex/Cal Clara T. Sitales, wife, w, f,
*Children all b. California Franco. Dominguez, I, m, 23, Apr. 1828, 72, married 30
**Jose Maria Sitales, 2nd boarder, laborer, Cal/Cal/Cal yrs, 7 children, 2 living,
husband of Clara Cal/Cal/Cal
Cresencia Uribes, son, w, m,
Unk, 1860, 50, single,
Cal/Cal/Cal
Juana Sitales,
granddaughter, March 1895,
5, single Cal/Cal/Cal

238
Juaneño Band of Mission Indians (Petitioner #84A) Proposed Finding

Claimed Indian Ancestors Not From SJC

Evidence in the record demonstrates that the ten individuals listed below are historical Indians or their descendants,
but they are from other Missions, not Mission SJC. The individuals represent Indian entities from Mission San
Carlos, Pala and Pauma Federal Reservations, and Luiseño and Diegueño populations. Many of these individuals
were specifically claimed by ancestors of the JBA and JBB petitioner who were on the 1933 California Indian
Cansus Roll. Descendants of some of these Indian ancestors have intermarried with descendants of documented SJC
Indian ancestors and thus some of the JBA and JBB petitioners’ and JBMI-IP’s members may descend from a
documented SJC Indian ancestor as well as from a non-SJC Indian ancestor. Appendix V(b) provides the number of
members claiming descent from only these non-SJC Indians and not from any SJC Indians.

[—?—], Maria Gertrudis (b.bef.1770– d.aft.1786) (Santa Clara Indian)

[—?—], Maria Gorgonia (b.abt.1792-d.abt.1854) (San Carlos Indian)
[Amador, aka Rios, aka Robles], Maria Victoria (b.1834-d.1883) (Diegueño Indian)
[Keinge], Maria del Refugio (b.abt 1844-d.abt.1925) (Luiseño Indian)
[Mora], Magdalena (b.abt.1835-d.aft.1900) (Diegueño Indian)
[Morales], Erculana (b.abt.1838-d.abt. 1910) (Diegueño or Luiseño Indian)]
Cabachichi, Maria Bernarda (b.1864-d.abt.1901) (Diegueño Indian
Lucy Charley (b.bef.1852-d.abt.1912) (Pomo Indian?)
Dungan, Charley (b.bef. 1847-d.abt.1912) (Pomo Indian?)
Lugo, Maria de la Luz (b.abt.1859-d.aft.1930) (Pala Indian)
Soilo, Maria de Jesus (b.abt.1849-d.1884) (Indian – tribe unknown)

[—?—], Maria Gertrudis (b.bef.1770– d.aft.1786) (documented Santa Clara Mission Indian)

The JBB petitioner claims that Maria Gertrudes [Maria Gertrudis] was an Indian woman from SJC who married a
non-Indian soldier named Felipe Sebastian Albitre, who arrived in California around 1769 and was from Villa de
Sinaloa in Sinaloa, Mexico (Hackel 2005, 197-198). Albitre is well known in historical records because of problems
that he caused the missionaries and civil officials in San Jose near the San Francisco Bay region in the 1780’s
(Hackel 2005, 198).

Albitre left San Jose and was in the Los Angeles area circa 1785-1786, according to the San Gabriel Mission
baptismal record which identified him as the father of a child baptized in 1786 (San Gabriel Baptisms #1350,
10/20/1786) (Huntington Library, ECCP Project). The baptismal record identified this child as Pedro de Alcantara
Albitre, born on October 19, 1786, the child of “Sebastian Albitre,” settler of the town of San Joseph [San Jose], by
Maria Gertrudis, an Indian of Santa Clara Mission.28 The fate of Pedro de Alcantara Albitre is not known, as his
name does not appear in the marriage or burial records of San Gabriel Mission or of Mission SJC. The JBA
petitioners’ genealogical database (JBA Genealogy CD 11/30/2005) does not claim any spouses or descendants for
Pedro de Alcantara Albitre, and he is not found in the JBB or JBMI-IP genealogical databases. However, Pedro’s
baptismal record establishes “Maria Gertrudis” as an Indian of Santa Clara Mission, not San Juan Captistrano
Mission.

The JBB petitioner’s descent chart and 2004 genealogical database (JBB TGP-PAF, 7/30/2004) attributes a second
child to Felipe Sebastian Albitre and Maria Gertrudis — “Maria Tomasa Albitre.”29 However, no baptismal record
for “Maria Tomasa Sasueto Albitre” was cited, nor was one found. Both the JBA and JBB petitioners claimed that
“Maria Tomasa Sasueto Albitre” married Jose Maria Gutierrez (no marriage record is cited) and gave birth to a son
Tomas Gutierrez in 1783 (no baptismal record is cited) (JBA Genealogy CD 11/30/2005; JBB TGP-PAF,
7/30/2004). His birth year is estimated from his age in the 1850 Federal census.

28
About ten years after having a son with Mariia Gertrudis in 1786, Felipe Sebastian Albitre married a non-
Indian woman named Mariia Rufina Hernandez, who was from Loreto in Baja California (Northrup 1987, Vol. I,
p.24). The couple had children, several of whom settled in the Los Angeles basin and married local non-Indian
women.
29
The JBA petitioner’s genealogical database renders the name “Maria Tomasa Sasueta Alvitre” (JBA
Genealogy DC 11/30/2005).

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Juaneño Band of Mission Indians (Petitioner #84A) Proposed Finding

OFA started its verification process with Tomas Gutierrez and worked back in time to identify his parents. OFA
was unable to find his baptismal record and the earliest known document concerning him is the church record of
Tomas Gutierrez’ 1817 marriage to Maria Antonia Cota (San Gabriel Marriages #1449, 9/7/1817). T his marriage
record identifies Tomas’ birthplace as “Real de Santa Ana,” and documents his mother as “Tomasa Sasueto, natural
de [illegible] Real de Santa Ana.”30 The surname Albitre/Alvitre does not appear in Tomas Gutierrez’ marriage
record/investigation, or in his 1855 burial record in SJC (SJC Burials #4998, 7/5/1855). No other document in the
current record identifies “Tomasa Sasueto” as the daughter of Maria Gertrudis and Felipe Sebastian Albitre.
Gutierrez’ 1817 marriage record also identifies the parents of Tomas’ bride, Maria Antonia Cota, as Mariano Cota
and Maria Ignacia Ribera [Rivera], but does not describe either as an Indian.

There is no documentation in the record that demonstrates the Santa Clara Indian, Maria Gertrudis, was from SJC, or
that she had a daughter “Maria Tomasa Sasueto Albitre” by Felipe Sebastian Albitre. This affects all JBA, JBB, and
JBMI-IP members who claim SJC Indian descent from “Maria Gertrudis” through her alleged daughter “Maria
Tomasa Sasueto Albitre” as indicated by genealogical connections in the combined databases of all three groups.
No members of any of the groups claim descent from Pedro de Alcantara Albitre, son of the Santa Clara Indian
Maria Gertrudis.

[—?—], Maria Gorgonia (b.abt.1792-d.abt.1854) (documented San Carlos Mission Indian)

Maria Gorgonia [a.k.a. Maria Gorgonia Espinosa, a.k.a. Gorgonia Maria] was an Indian woman who was baptized at
San Carlos Mission in 1792 (SC Baptisms #1816, 11/23/1792). Her parents, Zosimo Jose (Native name “Chicrima”)
and Julita Maria (Native name “Gualama”), both Indians, were also baptized at San Carlos Mission (SC Baptisms
#1567 and #1571, dates). The JBB petitioner cites the record of the marriage at San Diego Presidio of Jose Cañedo
and Maria Gorgonia as evidence of descent from Indians from Mission SJC (SD Marriages #1023, 9/3/1811). This
marriage record is noted as “razón” and Maria Gorgonia (named as Gorgonia Maria) is noted as “India” from
“Carmelo.” The JBB petitioner also cites the 1823 baptismal record at San Juan Capistrano of one of the children of
the couple, which states that Maria Gorgonia is a neófita of Mission San Carlos (SJC Baptisms #3883, 1/17/1823).
Jose Cañedo was a member of the San Diego Presidio garrison at SJC in 1823 and served as a member of the escolta
or mission guard. Maria Gorgonia and Jose Cañedo had children baptized in San Diego, San Gabriel, and Los
Angeles as well as SJC. Five children were born at SJC between 1825 and 1835. Four of their children married at
SJC between 1829 and 1866; however, none of the spouses were Indians from Mission SJC or were Indian
descendants. Many of the known grandchildren were also born at SJC. The JBA petitioner claims that Maria
Gorgonia died on August 17, 1854, at SJC but did not cite or submit a copy of the record from the burial register and
the Department was unable to locate the record.

The JBB petitioner claims that “[b]y 1823, the family had relocated to SJC and became an integral part of the SJC
Indian community” (JBB 11/28/2005a). However, the JBB petitioner has not presented evidence to show that Jose
Cañedo and Maria Gorgonia actively socialized with or in other way were a part of the historical Indian tribe of SJC
Mission,31 or that the children of Jose Cañedo and Maria Gorgonia married Indians from SJC Mission. However,
their grandchildren and great-grandchildren certainly married descendants of SJC Indians.

The evidence shows that Maria Gorgonia was an Indian from San Carlos who settled in the SJC Mission about 1833.

30
The JBA petitioner’s database (JBA Genealogy CD 2005.11.28) presents Tomaas’ wife’s name as
“Mariia Antonia Cleofa Cota,” but documentary evidence supporting an additional middle name of “Cleofa” was not
seen. This Mariia Antonia Cota (b.1798-d.1850) is not the same person as Mariia Antonia Marcela Cota (b.1780-
d.1848), daughter of SJC Indian Mariia Bernarda Chigila (see Mariia Bernarda Chigila above).
31
For example, the JBB petitioner has not presented evidence that Josee Cañedo or iMaria Gorgonia served
as godparents to Indians baptized at SJC.

240
Juaneño Band of Mission Indians (Petitioner #84A) Proposed Finding

[Amador, a.k.a Rios, a.k.a Robles], Maria Victoria (b.1834-d.1883) (documented Diegueño Indian)

In its 2005 genealogical database the JBA petitioner claimed descent from an Indian woman named “Maria Victoria
Robles,” who was also an 1852 ancestor claimed on 1928 California Indian Application #9343. Evidence in the
record demonstrates that Maria Victoria was an Indian, but that she was not a SJC Indian even though she married
and later died there.

Evidence from the San Diego Mission baptismal register demonstrates that Maria Victoria was born there on April
11, 1834 (San Diego Baptisms #6586, 4/11/1834), the daughter of Gaspar Quimac (San Diego Baptisms #4019) and
Maria de los Angeles (SD Baptisms #94). Maria Victoria married Mateo Romero at SJC in 1853 (SJC Marriages
#1510, 9/23/1853). The marriage record identified Maria Victoria as neófita, age 23, and the daughter of Jose
Gaspar [Quiamac] and Maria de los Angeles, neofitos from San Diego Mission. The marriage record shows Mateo
Romero as age 22 and a native of Puerto Guaymas [Sonora, Mexico]. The “Robles” surname, claimed by the JBA
petitioner, does not appear in the mission register entries of Maria Victoria’s birth or marriage.

Maria Victoria and Mateo had seven children baptized at SJC between 1858 and 1875, but the baptismal entries
recorded Victoria’s name differently (see Table IV-12 below).

Table IV-12. Names Recorded for Maria Victoria in Various Records

Record Place & # Date Record ID Name Given for Maria Victoria
SD Bapt. #6586 4/11/1834 Bapt. of Maria Victoria Maria Victoria, neófita
SJC Marr. #1510 9/23/1853 Marriage of Maria Victoria & Mateo Maria Victoria
Romero
SJC Bapt. #203 8/29/1858 Bapt. of Jose Aurelio Romero Victoria Amador
SJC 1860 Federal Census – Los Angeles Co., Victoria [Romerio]
San Juan Twp., p.172[464], dw.1556
SJC Bapt. #459 1/28/1861 Bapt. of Inocente Romero Maria Victoria Amador
SJC Bapt. #862 7/10/1865 Bapt. of Jose Juan Romero Maria Victoria
SJC Bapt. #1245 6/20/1868 Bapt. of Victor Modesto Romero Victoria
SJC 1870 Federal Census – Los Angeles Co., Victoria
San Juan Twp., p.7[627], dw. 56
SJC Bapt. #1362 6/17/1870 Bapt. of Mateo y Gregorio Romero Victoria Rios
SJC Bapt. #1424 11/2/1872 Bapt. of Maria Eloisa [Elvira] Romero Victoria Rios
SJC Bapt. #1500 9/1/1875 Bapt. of Maria Ramona Romero Victoria Rios
SJC Burials p. 369 10/26/1876 Burial of Juan Romero Victoria
SJC Burials p. 370 11/8/1876 Burial of Maria Ramona Romero Victoria
SJC 1880 Federal Census – Los Angeles Co., Victoria [Romero]
San Juan Twp., p.6B, dw.51
SJC Marr. #1851 10/8/1889 Marriage of [Maria Eloisa] Elvira Victoria Robles
Romero and Miguel Lopez
SJC Burial 3/23/1883 Burial of Maria Victoria, about 45 years Victoria Robles de Romero
old, wife of Mateo Romero
Appl. #9343 1928 Application for enrollment with the Victoria Romero
Indians of the State of California

Maria Victoria died at SJC in March 1883 at about 45 years of age (SJC Burials [no #, p.388], 3/23/1883). Her
burial record noted that she was married to Mateo Romero, but identified her by the surname “Robles de Romero.”
The evidence in the record demonstrates that Maria Victoria [Amador] was an Indian from San Diego Mission.

[Keinge], Maria del Refugio (b.abt.1844-d.abt.1925) documented Indian, probably Luiseño])

In their 2005 FTM files, the JBA petitioner and the JBMI-IP claimed that Jose Manuel Apolonio Rios, son of
Severiano Rios and Primitiva (see discussion under Primitiva), married a SJC Mission Indian woman named Maria
del Refugio Ardillo, who was baptized in 1850 at SJC. The SJC baptismal register documents a November 1850

241
Juaneño Band of Mission Indians (Petitioner #84A) Proposed Finding

baptism of an adult Indian woman named Maria Magdalena del Refugio (SJC Baptisms #4687, 10/24/1850), the
daughter of Ignacia, a Christian from San Diego, and an unnamed non-Christian (gentile) father. However, other
evidence demonstrates that this was not the woman that Jose Manuel Apolonio Rios married at Pala in 1861.

The entry that recorded the marriage of Maria del Refugio [Keinge] and Jose Manuel Apolonio Rios in 1861
identified Maria del Refugio as the daughter of Jeronimo and Maria Calixta, not the same parents as for the Maria
Magdalena del Refugio, who was baptized at SJC in 1850 (SJC Marriages #1571, 8/11/1861). Moreover, the
marriage record did not record the surname Ardillo or any other surname. The fact that the marriage took place at
Pala and not SJC suggests that Maria del Refugio was born at Pala or a neighboring Luiseño community. The 1869
baptismal record of her daughter Luciana Donaciana Rios recorded Maria del Refugio’s surname as Keinge (SJC
Baptisms #1282, 1/8/1869) (see Table IV-13). Maria del Refugio’s daughter, Luciana (Rios) Preston, stated in her
1928 Application that her mother’s name was “Refugia Kiange” and that she was born at Temecula, Riverside
County, and died on March 1, 1925, at age 95 (Application #9255).

Table IV-13. Baptisms at SJC of the Children of Jose Manuel Apolonio Rios and Maria del Refugio
Date Entry # Father Mother Child
4/11/1865 838 Jose Manuel Apolonio Rios Refugio Jose Apolonio Severiano Rios
8/10/1867 1164 Jose Manuel Apolonio Rios Refugio Maria Nieves Primitiva Rios
1/8/1869 1282 Manuel Rios Refugio Keinge Luciana y Donaciana Rios
6/2/1871 1391 Jose Manuel Apolonio Rios Refugio Felipe Neri Rios
10/16/1873 1447 Manuel Rios Refugio India Maria Primitiva Rios
Source: SJC Baptismal Register, Orange Diocese Archive, SJC, California.

An ethnohistorical study of the Camp Pendleton area reconstructed the genealogies of selected Indian families that
lived at San Luis Rey and SJC Missions. One lineage reconstructed was that of Sotero Thaminara Ganonis and
Manuela Maria Quimanin, from the village of Chacape located on Las Pulgas Creek near what became Las Flores
rancho of San Luis Rey Mission. The study claimed that Maria del Refugio who married Jose Manuel Apolonio
Rios descended from this Luiseño couple (Johnson and O’Neil 2001, 84-86). Maria del Refugio was a common
name given to Indian women by the missionaries, and the evidence presented in the report does not identify the
Maria del Refugio who married Jose Manuel Apolonio Rios as the same woman who descended from the couple
identified in the report.

The available evidence in the record demonstrates that Maria del Refugio [Keinge] was an Indian, but there is
insufficient evidence that she was a SJC Indian. Because she was married at Pala, it is likely that she was a Pala
Indian.

[Mora], Magdalena (b.abt.1835-aft.1900) (Diegueño Indian?)

Ortensia (Pico) Ramos filed a 1928 California Indian Application on her own behalf, and on behalf of her four
children (Application #9242, 12/12/1930). On the application Ortensia claimed descent through her 1852 Indian
ancestor Magdalena Guingochea, her maternal grandmother, and listed Magdalena’s “Tribe or Band” as Santa
Ysabel, the federally maintained Indian reservation located in San Diego County.

The 1860 Federal census for San Juan Township listed Antonio Ouinchochapa [sic], age 25, in the household of
Narciso Ouinchochapa (1860 Census, Los Angeles Co., San Juan Twp., p. 178, dw. 1608). In the same household
was an adult woman named Concepcion (20), a child Vicente (3 months; b.abt.1860) and an Indian servant named
Magdalena (26) (b.abt.1834). Vicente’s baptismal record named Antonio Guenochia and Magdalena India as his
parents (SJC Baptisms #376, 5/2/1860).32 Antonio and Magdalena had at least two children together, including
Emelia/Amelia, born around 1863.

On the 1870 Federal census, Antonio “Cuevas” (b.abt.1830) has a woman “Maria” of an age to be his mother
(b.abt.1800) in his household as well as “Emilia (b.abt.1862) (1870 Census, Los Angeles Co., San Juan Twp., p. 3

32
Vicente died at age 3 in 1863.

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Juaneño Band of Mission Indians (Petitioner #84A) Proposed Finding

[625], dw. 23, fam. 23).33 In the same 1870 census, there is an Antonio “Hingochea (b.abt.1838) with no wife,
apparently living with his parents (1870 Census, Los Angeles Co., San Juan Twp., p. 7 [627], dw. 53, fam. 54).

The 1880 Federal census listed the household of “Anton Guengochia” (52), a native of Mexico, along with his wife
M. Guengochia (40) and two children Amelia (17) and Ramirez (13) (1880 Census, Los Angeles Co., San Juan
Twp., p. 2B, dw. 12, fam. 12). “Amelia” (b.abt.1863) is listed as the daughter of Anton Guengochia and his wife
“M.” (b.abt.1840). The 1892 marriage record for Emilia Guingochea and Stanislaus Morales identified her as the
daughter of Antonio Guingochea and “Madelina” Mora (SJC Marriages #1865, 5/18/1892). The SJC baptismal
record does not list an “Emelia,” but her baptism may be represented by the entry for “Emigdio” instead of
“Emelia,” the child of Antonio C. Guingochea and Magdalena, India (SJC Baptisms #688, 10/18/1862). No other
register entries for “Emigdio” appear, further supporting the theory that “Emigdio” was a misrecording of “Emelia.”
Emelia’s orphaned Morales children appear in the 1900 Federal census as grandchildren of Antonio Guingochea and
his wife “Magdelina” (b. June 1835) (1900 Census, Orange Co., San Juan Twp., p.5A[132], dw. 92, fam. 93).

The available evidence demonstrates that Magdalena Mora/Guingochea was an Indian. However, there is
insufficient evidence to demonstrate that she was a SJC Mission Indian. When filing a 1928 California Indian
Application in 1930, Ortensia (Pico) Ramos identified her grandmother Magdalena as descending from Indians from
Santa Ysabel in San Diego County.

[Morales], Erculana (b.abt.1838-d.abt.1910) (Diegueño or Luiseño Indian?)

The JBB petitioner claims descent through Erculana (alternately spelled “Arculana” and “Aurculana”), an Indian
woman who lived in SJC for many years. The petitioner cited a complete birth date and SJC birthplace for Erculana
that could not be verified. Erculana appears to have been born sometime around 1840 as her age on the 1880
Federal census is given as 40 (1880 Census, Los Angeles Co., San Juan Twp., p. 7 [237], dw. 59, fam. 59). There is
no record of the circa 1858 marriage of Erculana to Alexander Martin at SJC. However, in 1860, she appeared on
the Federal census in SJC with Alexander Martin (a carpenter), and three young children in the household.
Although the census did not describe the relationships among the residents of the household, records submitted by
the JBB petitioner and the JBMI-IP and located by OFA staff confirmed that Alexander and “Herculana” were a
couple, and that the youngest child, “Juan C.,” was their son (1860 census, Los Angeles Co., San Juan Twp., p. 170
[462], dw. 1538, fam. 1577; SJC Baptisms #347, 10/25/1859).

Alexander Martin died in August 1868 while at Rancho Santa Margarita (modern Camp Pendleton) (SJC Burials
#5243, 1/10/1868). His burial record provided evidence that he was born in Canada, and that “Arculana” was an
Indian from San Diego. Thus, neither of them was an Indian from SJC. As the 1860 census showed, however, the
couple lived at SJC prior to Alexander Martin’s death, and baptized four of their children there (SJC Baptisms #347,
10/25/1859; #521, 8/4/1861; #871, 8/28/1865; #1167, 8/31/1867). In 1878, their 17-year-old son Manuel was
confirmed, and their 16-year-old son Ramon was confirmed in 1884 (SJC Confirmations 10/23/1878, 4/20/1884).

On the 1880 census, “Erculana Martinez” is listed with the non-Indian Jose Olivares (b.1833-d.?), and five
“boarders,” one of whom was surnamed Martinez: Juan (age 21), Manuel (17), Luisa Martinez (16), Ramon (13)
Celestino (11) (1880 Census, Los Angeles Co., San Juan Twp., p. 7 [237], dw. 59, fam. 59).34 The 1880 household
also included Jose and Erculana’s three-year-old daughter, Maria Josefa, whose paternity was acknowledged by Jose
Olivares at the time of the child’s baptism (SJC Baptisms #1565, 10/21/1876).

33
Emelia’s 1897 SJC burial record lists her as “Emilia Cuevas de Morales,” with her father named as
Antonio Cuevas (SJC Burials [no #, p.405], 1/10/1897).
34
Celestino (age 11 in 1880) may have been Alexander Martin’s posthumous child by Erculana or he may
have been fathered by Josee Juan Oliveras. His 1884 confirmation record identifies Erculana’s second husband as
his father (SJC Confirmations, 4/20/1884), the 1900 Federal census lists Celestino as a “stepson” of Josee Olivares
(1900 Federal census, CA, Orange Co., San Juan Twp., page 3B [68], dw. 63, fam 64), but Celestino’s 1911 church
marriage record (SJC Marriages #1901, 1/8/1911) does not identify his parents. Thus, the evidence for this PF is
ambiguous as to the identity of Celestino’s father.

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Juaneño Band of Mission Indians (Petitioner #84A) Proposed Finding

Erculana and Jose Juan Olivares’ 1880 marriage record listed the bride “Arculana Muurt” as the widow of Alejandro
Martin and the daughter of Jose Arisolde (or Arnolde or Amalde) and Maria Gracia, both deceased, and identified
the groom’s parents as Antonio Maria Olivares and Juana Bermudes (SJC Marriages #1820, 10/27/1880). OFA staff
located the 1845 baptismal record for Jose Juan “Olivas” [Olivares] at San Gabriel Mission in the Los Angeles area
(San Gabriel Baptisms #8749, 4/13/1845).35 Neither parent of Jose Juan “Olivas,” Antonio or Juana, was identified
as an Indian in San Gabriel Mission records, and their family did not reside in SJC during the mission period. For
these reasons, Jose Juan Olivas/Olivares is not considered an Indian descended from the historical tribe of SJC
Mission.

Erculana’s daughter, Louisa, filed a 1928 California Indian Application, giving her mother’s name as “Leonora
Morales” and stating that “Leonora” was born in San Diego, married in 1856 at San Juan Capistrano, and died in
1910 at age 74 (1928 Application #9460).

The evidence shows that Erculana, who married Alexander Martin and then Jose Juan Olivares, was an Indian but
not descended from the historical tribe of SJC Mission. She was either a Diegueño or Luiseño Indian. Although
some of her descendants married into documented SJC Indian families, they do not inherit SJC Indian ancestry from
her. Her first husband was a Canadian, and her second husband’s claims of Indian descent are unsupported by an
examination of the evidence in the record, which instead shows he was a non-Indian baptized at Mission San Gabriel
(San Gabriel Baptisms #8749, 4/13/1845).

Cabachichi, Maria Bernarda (b.abt.1864-d.abt.1901) (Volcan/Diegueño Indian?)

Following the death of his first wife Maria Victoria, Mateo Romero married a second Indian woman, named Maria
Bernarda Cabachichi. The marriage record identified her as the daughter of Jose Cabachichi, deceased, and Maria
del Rosario Estones (SJC Marriages #1839, 5/15/1885). The marriage record did not provide any additional details
regarding Maria Bernarda or her parents, other than that they resided in SJC well after the mission period. Neither
Jose Cabachichi nor Maria del Rosario Estones were found in the SJC mission records before 1834. Maria Bernarda
had two children with Mateo Romero, including Maria Victoria Romero who was the god-daughter of Jose de
Gracia “Acu” Cruz and who later married SJC Mission Indian descendant Jose Doram.

Maria Victoria (Romero) Doram filed a successful 1928 California Indian Application for herself and her five
children (Application #9251, 12/16/1930). In the application, she claimed descent through her mother “Bernarda
Escudish,” and her maternal grandmother Maria Felipe [sic, a.k.a. Maria del Rosario Estones], who Victoria
claimed as her 1852 Indian ancestor. Victoria also stated on her application that her mother, Bernarda, was born in
1864 and died in 1901. Maria Victoria claimed to be 1/4 Volcan Indian from San Diego County, which is one of
the federally maintained reservations in San Diego County.

The available evidence suggests Indian ancestry for Maria Bernarda Cabachichi, but not SJC Mission Indian
descent.

Charley, Lucy (b.bef.1852-d.abt.1912) (Pomo Indian?)

See spouse Charley Dungan for information on this individual.

Dungan, Charley (b.bef. 1847-d.abt.1912) (Pomo Indian?)

Pedro [Palacios] Luna (b.1907-d.aft.1955) filed a successful 1928 California Indian Application pursuant to the
1928 California Indian Act for himself, his mother, and his siblings. On his application, he claimed descent from

35
Baptism records for seven of Josee Olivares’ younger siblings appear in Mission SJC records: Mariia
Epifania, Presentacioon Mariia, Mariia Estefania, Mariia de Jesuus, Hermenegildo Josee, Mariia de la Merced
Rustica, and Maria Marcelina (SJC Baptisms # 4785, 1/31/1853; #76, 11/27/1856; #179, 4/26/1858; #441, 8/7/1860;
#754, 7/13/1864, #1196, 10/20/1867; #1364, 7/3/1870).

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Juaneño Band of Mission Indians (Petitioner #84A) Proposed Finding

Pomo Indians of northern California through his maternal grandparents Charley Dungan and Lucy Charley
(Application #8589, 8/1/1930).

Luna married Alice Miranda about 1936. Her mother Carmen Miranda filed a 1928 Application claiming SJC
Mission Indian descent through her grandmother Maria de los Angeles Silvas [Maria D. Silvas Sais] (Application
#9354, 4/28/1931). OFA analysis has not demonstrated Indian descent through Maria de los Angeles Silvas (see
Maria de los Angeles Silvas in this appendix under Non-Indian Ancestors).

Lugo, Maria de la Luz (b.abt.1859-d.aft.1930) (documented Pala Indian) spouse of Jose Juan de Jesus Robles
(b.1852-d.aft.1893), son of Leona

Jose Juan de Jesus Robles (b.1852-d.aft.1893), a documented SJC Mission Indian descendant (see Leona), married
Maria de la Luz Lugo at SJC in May 1873. The marriage record identified her as the daughter of Isidoro and
Tiburcia from Pala (SJC Marriages #1775, 5/16/1873). (See Table IV-14 below for the children of Juan Robles and
Maria de la Luz Lugo.)

Table IV-14. Children of Juan Robles and Maria de la Luz or Luz Lugo
Date Sourcea Father Mother Child
6/4/1874 Bp #1465 Juan Robles Maria de la Luz Atanasiob
12/25/1875 Bp #1510 Juan Robles Luz Lisbunia [Biston?] Yldefonso
10/1876? Census Juan Robles Lucy Andrewc
8/22/1881 Bp #1790 Juan Robles Luz Lugo Maria Doloresd
9/5/1884 Bp #1861 Juan Robles Maria de la Luz Lugo Maria Agustinae
1884? Burials Juan Robles Luz Subia[?] Floraf
5/26/1887 Bp #1922 Juan Robles Luz Lugo Antonio
9/1888? Census Juan Robles Lucy Francisca c
1888/1889? Burials Juan Robles Maria de la Luz Lugo de Robles Maria Antoniag
4/1/1893 Bp #2083 Juan Robles Lucia Lugo Adelaida Esperanza
3/1/1896 Bp #2136 Juan Robles Luz Lugo Reina Catalina
a Bp=San Juan Capistrano baptismal register.
b Buried at San Juan Capistrano on 10/19/1874. Parents identified in the burial record as Juan Robles and Maria de

la Luz.
c Identified on the 1900 Federal Census.
d Buried at San Juan Capistrano 10/26/1883. Parents identified in the burial record as Juan Robles and “Dolores”

Lugo.
e Complete name given as Maria Agustina y Filomenia.
f Identified in the San Juan Capistrano burial register in 1899, died at age 15, and may be the child in entry #1861.
g Identified in the San Juan Capistrano burial register in 1898 or 1899, died at age 10, and there is no baptismal

record.
Source: San Juan Capistrano Baptisms and Burials; 1900 Federal Census, Orange Co., San Juan Twp., p. 68, dw. 22.

In 1930, the 71-year-old Maria de la Luz (using the name Louise) filed an application pursuant to the 1928
California Indian Census Act. She named her parents, “Isador Lugo” and “Tiburcia Soberano,” as her 1852
ancestors, and through them claimed descent from Indians from the federally maintained reservation at Pala. She
stated that she was born at San Luis Rey (Application #9240, 12/12/1930). Maria de la Luz Lugo’s daughter,
Esperanza “Hope” (Robles) Lobo, also filed a separate 1928 Application and claimed Indian descent from Pala
through her mother, “Louise Lugo” (Application #9189, 12/12/1930).

The available evidence demonstrates Indian descent for Maria de la Luz Lugo, but not SJC Mission Indian descent.
The JBA petitioners’ members who claim descent through the children of Maria de la Luz Lugo and Jose Juan de
Jesus Robles can claim descent from a documented SJC ancestor, Leona, the maternal grandmother of Jose Juan de
Jesus Robles (spouse of Maria de la Luz Lugo) if documentation is available.

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Juaneño Band of Mission Indians (Petitioner #84A) Proposed Finding

Soilo,36 Maria de Jesus (b.abt.1849-d.1884) (documented Indian – tribe unknown)

The JBA and JBB petitioners claim that Maria de Jesus Soilo [a.k.a. Bincol] was an Indian from San Juan
Capistrano. The JBA genealogical database (JBA Genealogy CD 11/30/2005) shows her name as “Maria Jesus
Caroquez,” the daughter of Leona Bincol (father’s name not given), and asserts that she had three spouses: Henry
Charles, Ramon Yorba, and Juan Avila (based on a 1928 California Indian Act application #9254 for Felipa
Oliveras/Olivares). However, the JBA petitioner did not submit records to document these marriages or liaisons.
The JBB genealogical database (JBB RootsMagic CD 12/1/2005) shows her name as “Maria de Jesus Bincol,” the
daughter of Soilo Bincol (father) and Soila Caraquas (mother), and presents only one spouse, Henry Charles.37

Information gleaned from the mission registers and Federal census records suggest the possibility that one Maria de
Jesus produced children by four men during her lifetime at San Juan Capistrano: Juan Avila, Jose Dolores Yorba,
Francisco Yorba, and Henry Charles.38 There is direct evidence that “Maria de Jesus Soila” was recorded as an
Indian of the San Juan Capistrano Mission, in the baptismal record of Felipa Avila, the second child she had with
Juan Avila (Felipa Avila, SJC Baptisms #1427, 12/08/1872).39 However, no baptismal record has been found for
“Maria de Jesus” or, more importantly, for her parents, to confirm that her parents were Indians of the SJC Mission.
The 1884 burial register entry for “Maria de Jesus Soilo” identified her as being 35 years of age and single, who
died on December 12, 1884, and was buried the following day (SJC Burials [no #, p. 395], 12/13/1884). The age at
death places her birth circa 1849, but the entry did not identify her parents. Nevertheless, there is circumstantial
evidence that she was one of the children of “Zoylo” (SJC Baptisms #3749, 6/27/1820) who married “Leona” (SJC
Baptisms #4084, 4/11/1827) at San Juan Capistrano (SJC Marriages #1210, 04/18/1842). OFA located no 1850,
1860, or 1870 Federal census entry for this couple, or for “Maria de Jesus Soilo,” in San Juan Capistrano.

The 1880 Federal census included a 29-yr-old “Maria Jesus” (born circa 1851) as the head of the household, and her
age indicates she may be identical to the 1884 decedent (1880 census, San Juan township, Los Angeles Co., ED 21,
p. 3, dw,/fam. 28). The household of “Maria Jesus” included “Maria Leona,” age 65 (born circa 1815), who was
listed as Maria’s “sister” although Maria Leona is of an age to be Maria’s mother. The Leona who married Zoylo
was twice widowed by 1880,40 but she was born in 1827, not 1815. Also in the 1880 household is “Maria
Antonia,” age 16, whose 1864 baptismal record and 1882 burial record identify her as the daughter of “Soilo” or
“Juan Soilo” and “Leona” (SJC Baptisms #727, 5/17/1864; SJC Burials #5462, 3/17/1882). However, the 1880
census entry recorded Maria Antonia as the daughter, rather than sister, of “Maria Jesus.”

The three additional minors listed after Maria Antonia in the 1880 census entry are also recorded as children of
“Maria Jesus”: Juan, age 15; Matilda, age 8, and “Calista” [?], age 7. The baptismal record of “Maria Domitila
Avila,” daughter of “Maria de Jesus Caragius” and Juan Avila, on October 9, 1870, may pertain to the “Matilda,”
age 8, in this 1880 census entry (SJC Baptisms #1369, 10/09/1870). The baptismal record of “Felipa Avila,”
daughter of “Maria de Jesus Soilo, India,” and Juan Avila, on December 8, 1872, may pertain to the “Calista,” age 7,

36
The name “Maria de Jesus Soilo” is documented in her burial record (SJC Burials [no #, p. 395],
12/13/1884). The name Maria de Jesus Bincol, shown in the JBB petitioner’s genealogical database (JBB
RootsMagic CD 12/1/2005), was not found in the SJC Mission registers or in any census.
37
The JBMI-IP FTM database did not contain entries for any persons with the surname of Soilo, Caroquez
/Caroquas, Bincol, or Charles (JBMI-IP Genealogy CD 11/29/2005).
38
Children by Juan Avila (SJC Baptisms #1369, 10/09/1870; #1427, 12/08/1872); child by Jose Dolores
Yorba (SJC Baptisms #1480, 10/14/1874); child by Francisco Yorba (SJC Baptisms #1649, 02/19/1878; SJC Burials
#5419, 05/31/1879); and children by Henry Charles (SJC Baptisms #1767, 11/04/1880; #1865, 12/14/1884; SJC
Burials #5471, 12/19/1882; #5508, 12/16/1884).
39
In Felipa’s own 1928 California Indian Act application, she identifies herself as the half-sister of Ralph
Charles, Maria de Jesus’ child by Henry Charles (Application #9254).
40
Leona’s first husband “Zoylo” died before 1867, when the “widow of Soilo” married “Juan” (SJC
Marriages #1717, 11/12/1867). Juan’s 1871 burial record describes his widow as “Leona de Soila” SJC Burials
#5280, 3/20/1871).

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Juaneño Band of Mission Indians (Petitioner #84A) Proposed Finding

in this 1880 census entry (SJC Baptisms #1427, 12/08/1872). At the time of the census, taken on June 11 and 12,
Maria de Jesus was still five months away from giving birth to a son, “Rafael Carlos,” by Henry Charles, whose
census entry appears four dwellings away from that of “Maria Jesus” (SJC Baptisms #1767, 11/4/1880; 1880
Federal census, San Juan township, Los Angeles Co., ED 21, p. 4, dwelling and family 32). The 1900 Federal
census enumerated “Domitila” and “Felipe” (Maria’s children by Juan Avila) and “Rafael Charles” (Maria’s child
by Henry Charles) in the same household as siblings, thus confirming that one Maria de Jesus gave birth to all three,
and that Maria de Jesus’s name appeared in her lifetime as “Caragius” as well as “Soilo” (1900 Federal census,
Orange County, San Juan township, ED 145, p. 1-B, dwelling and family 20).41

No circa 1849-1851 baptismal record for a Maria de Jesus Soilo, daughter of “Zoylo” and “Leona” (or of any other
parents), was submitted by a petitioner or located by the Department. Maria de Jesus does not appear in the San
Juan Capistrano marriage registers, and her burial record does not furnish her parents’ names. The baptismal record
for Maria de Jesus’ child born in 1872 refers to Maria as an Indian of the San Juan Capistrano Mission using
language that leaves it ambiguous whether she was born there or was a resident there. Maria de Jesus Soilo’s age
indicates she was born after the mission period, and evidence of her parentage is, as yet, circumstantial. It may be
possible for the petitioner to locate other evidence that clearly establishes her parentage.

Non-Indian Ancestors

There is no evidence in the record demonstrating that the 60 individuals listed below have Indian ancestry or
specifically SJC Indian ancestry. These individuals were claimed as 1852 Indian ancestors (or as the Indian parent
or child of and 1852 Indian ancestor) on 1928 Applications (by forebears of the petitioners’ members). The other
individuals wer, named on a list of ancestors submitted by a petitioner, or included in a petitioner’s genealogical
database as a common ancestor of numerous members, and are annotated as such here. Dates of birth and death are
primarily those submitted by the petitioners even when the petitioners did not submit documents verifying the
individuals’ genealogical information, or those supported by mission or Federal census records. The Department
prepared folders for these individuals containing photocopies of evidence used in this evaluation.

Most of these individuals descend from Spanish and Mexican immigrants who arrived in California during and after
the Mission era (1776-1834). Descendants of some of these non-Indian ancestors have intermarried with
descendants of documented SJC Indian ancestors or with descendants of non-SJC Indian ancestors. Thus some of
the JBA and JBB petitioners’ and JBMI-IP’s members may descend from a documented SJC Indian ancestor, and/or
from a California Indian ancestor not from SJC, as well as from a non-Indian ancestor.

Aguilar, Rita (b.1870-d.1950) – common ancestor of numerous members in petitioners’ genealogical databases;
lacks contemporary evidence as “Indian.”
Ames, [father of Frank] (n.d.) – claimed on 1928 Application (#9345) as 1852 SJC Indian ancestor; not in
petitioners’ genealogical databases; 1900 San Diego census entry for Frank Ames shows that Frank and his
parents were born in Mexico; lacks contemporary evidence as “Indian.”
Ames, [mother of Frank] (n.d.) – claimed on 1928 Application (#9345) as 1852 SJC Indian ancestor; not in
petitioners’ genealogical databases; 1900 San Diego census entry for Frank Ames shows that Frank and his
parents were born in Mexico; lacks contemporary evidence as “Indian.”
Aguilar, Benjamin/Basilio (b.1869-d.1926) – spouse of Amalia Rosa Ames (b.1887-d.1957); claimed on 1928
Application (#9345) as 4/4 SJC Indian; claimed on JBB petitioner’s December 1, 2005 list of progenitors of
“core families;” the 1860 and 1870 Federal censuses shows his father was born in Sonora, Mexico; his mother
was baptized at San Gabriel Mission per JBA petitioner; lacks contemporary evidence as “Indian.”

41
This census entry also includes Domatila (Avila) Aguilar’s grandmother, “Maria J.,” born February
1815, age 85, born in California, mother of 12 children, none then living. This does not match Domatila’s paternal
Avila grandmother, according to the submitted FTM database. If this is Domatila’s maternal grandmother, it is not
an obvious match for Leona, born in 1827, although Leona’s 1880 census entry reflected an “1815” birth date and
used “Maria” in her name.

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Juaneño Band of Mission Indians (Petitioner #84A) Proposed Finding

Ames, Amalia Rosa (b.1887-d.1957) – spouse of Benjamin Aguilar (b.1869-d.1926); claimed on 1928 application
(#9345) as 4/4 SJC Indian; claimed on JBB petitioner’s December 1, 2005 list of progenitors of “core
families;” 1900 Federal census entry for San Diego shows Amalia and her parents were born in Mexico; lacks
contemporary evidence as “Indian.”
Arce, Merced (b.abt.1842-d.1904) – spouse of Tomas Ramos; claimed on 1928 Application (#9243) as 1852 SJC
Indian ancestor; information in JBA petitioner’s genealogical database indicates Merced was born in Mexico;
lacks contemporary evidence as “Indian.”
Avila, Juan (b.1812-d.aft.1872) – spouse of Maria de Jesus Soilo (Indian); spouse of Maria Soledad Tomasa Yorba;
father of Maria Guadalupe Avila (claimed as 1852 SJC Indian ancestor – see below) but not named on 1928
Application (#9143); San Gabriel Mission baptism recorded him as “de razón”; lacks contemporary evidence
as “Indian”; information provided by petitioners or obtained by the Department indicates all ancestors descend
from Mexican immigrants who were not California Indians.
Avila, Maria Guadalupe (b.1839-d.1902) – claimed on 1928 Application (#9143) as 1852 SJC Indian ancestor; Los
A ngeles baptism recorded her as “de razón”; lacks contemporary evidence as “Indian”; information provided
by petitioners or obtained by the Department indicates all ancestors descend from Mexican immigrants who
were not California Indians.
Bermudez, Maria Juana Dolores (b.1829-d.1873) – spouse of Antonio Maria Olivares; mother of Jose Juan Oliveras
and Juana Nepomucena Oliveras; claimed on 1928 Applications (#9203, 9205, 9206, 9208, 9212, 9217, 9355,
9464) as 1852 SJC Indian ancestor; San Gabriel Mission baptism recorded her as “de razón”; lacks
contemporary evidence as “Indian”; information provided by petitioners or obtained by the Department
indicates all ancestors descend from Mexican immigrants who were not California Indians.
Carrillo, Luis [Lovis] (b.1849-d.1916) – common ancestor of numerous members in JBA genealogical database;
lacks contemporary evidence as “Indian”; no evidence in the record that he was ever in SJC; information
provided by petitioners or obtained by the Department indicates all ancestors descend from Mexican
immigrants who were not California Indians.
Castillo, Crespin [Crispin] (b.1849-d.1916) – claimed on 1928 Applications (#9221, 9222, 9223, 9224, 9225, 9226)
as 1852 SJC Indian ancestor; both parents born in Mexico per information in the JBA petitioner’s genealogical
database, which indicates all paternal ancestors descend from Mexican immigrants who were not California
Indians; lacks contemporary evidence as “Indian.”
Castillo, Maria Antonia (b.1805-d.1865) – spouse of Miguel Parra [Sr.] (claimed as Indian ancestor – see below); of
Maria del Carmen Parra, Maria Josefa Isabel Parra, and Miguel Parra Jr. (all claimed as 1852 SJC Indian
ancestor – see above); claimed as Indian ancestor on 1928 Applications (#9218, 9347) but not as 1852 Indian
ancestor; SJC burial record states she was born in Sonora, Mexico (SJC Burials #5258, p. 344, 4/28/1869);
lacks contemporary evidence as “Indian.”
Contreras, Eugenia (b.bef.1845-d.1876) – claimed on 1928 Application (#9232) as 1852 SJC Indian ancestor; born
in Riverside, California, per information in the JBA petitioner’s genealogical database, which indicates all
paternal ancestors descend from Mexican immigrants who were not California Indians; lacks contemporary
evidence as “Indian.”
Dominguez, Maria de la Trinidad (b.1808-d.aft.1835) – spouse of Jose Julian Manriquez; mother of Juan Capistrano
Manriquez; claimed on 1928 application (#2214) as 1/2 SJC Indian; SJC baptism records her as “de razón”;
lacks contemporary evidence as “Indian”; information provided by petitioners or obtained by the Department
indicates all ancestors descend from Mexican immigrants who were not California Indians.
Godinez, Maria Catalina (b.1860-d.1922) – spouse of Jose Antonio Yorba; claimed on 1928 Applications (#9179,
9181, 9210) as 1852 SJC Indian ancestor; lacks contemporary evidence as “Indian”; information provided by
petitioners or obtained by the Department indicates all maternal ancestors descend from Mexican immigrants
who were not California Indians and father’s birthplace was not given.
Gutierrez, Francisco (b.abt.1834-d.1876) – spouse of Maria del Rosario Cañedo; claimed on 1928 Applications
(#9183, 9184, 9187, 9188, 9245) as 1852 Indian ancestor; father and maternal grandparents born in Mexico
per information in the JBA petitioner’s genealogical database; lacks contemporary evidence as “Indian.”
Higuera, Jose Doroteo/Dolores (b.1826-d.1865) – spouse of Maria Concepcion Dominga Suarez; claimed on 1928
Application (#9344) as 1852 Indian ancestor; father and maternal grandparents born in Mexico per
information in the JBA petitioner’s genealogical database; lacks contemporary evidence as “Indian.”
Higuera, Maria Josefa (b.1806-d.?) – common ancestor of numerous members in petitioners’ genealogical
databases; lacks contemporary evidence as “Indian.”

248
Juaneño Band of Mission Indians (Petitioner #84A) Proposed Finding

Manriquez, Jose Julian (b.1801-d.1848) – spouse of Maria de la Trinidad Dominguez; father of Juan Capistrano
Manriquez; claimed on 1928 Applications (#2214) as 1/2 SJC Indian; father and maternal ancestors from
Mexico per information in the JBA petitioner’s genealogical database; lacks contemporary evidence as
“Indian.”
Manriquez, Juan Capistrano (b.1835-d.1915) – spouse of Maria Fernanda Cañedo; son of Jose Julian Manriquez and
Maria de la Trinidad Dominguez; claimed on 1928 Applications (#2214, 9144, 9151, 9152) as 1852 SJC
Indian ancestor and on 1928 Applications (#9117, 9118, 9124, 9126, 9128) as 1852 Mission Indian ancestor;
father and maternal ancestors from Mexico per information in the JBA petitioner’s genealogical database;
lacks contemporary evidence as “Indian.”
Manriquez, Maria Delphine Ester de los Santos (b.1852-d.1901) – spouse of Jose Joaquin Marcos Sepulveda;
claimed on 1928 Applications (#9180, 9181) as 1852 SJC Indian ancestor; father and maternal ancestors from
Mexico per information in the JBA petitioner’s genealogical database; lacks contemporary evidence as
“Indian.”
Monreal, Juana (b.1868-d.1944) – daughter of Maria Dolores Rios (claimed on 1928 Applications as 1852 SJC
Indian ancestor); claimed as SJC Indian ancestor on 1928 Application (#9168) but not as 1852 Indian
ancestor, lacks contemporary evidence as “Indian”; information provided by petitioners or obtained by the
Department indicates all ancestors descend from Mexican immigrants who were not California Indians.
Morillo, Maria Prudencia Lucia (b.abt.1798-d.aft.1836) – spouse of Joseph Francisco “Frank” Benito Xavier
Olivares (a.k.a. Navarro); mother of Antonio Maria Olivares; claimed on JBB petitioner’s December 1, 2005
list of progenitors of “core families;” born in Mexico per information in JBA petitioner’s genealogical
database; lacks contemporary evidence as “Indian.”
Munoz, Maria de la Luz (b.abt.1746-d.aft.1776) – common ancestor of numerous members in petitioners’
genealogical databases; spouse of Jose Manuel Valencia; in Mexico prior to 1776 per information in the JBA
petitioner’s genealogical database.
Olivares, Antonio Maria (b.abt.1827-d.1872) – spouse of Maria Juana Dolores Bermudez; father of Jose Juan
Olivares and Juana Nepomucena Oliveras; son of Joseph Francisco Benito Xavier Olivares [Navarro] and
Maria Prudencia Lucia Morillo; claimed on 1928 Applications (# 9217, 9355, 9464) as 1852 SJC Indian
ancestor but claimed as non-Indian (born in Mexico) on 1928 Application #9203; mother and paternal
grandparents born in Mexico per information in the JBA petitioner’s genealogical database; lacks
contemporary evidence as “Indian.”
Olivares (a.k.a. Navarro), Joseph Francisco “Frank” Benito Xavier (b.1790-d.aft.1836) – spouse of Maria Prudencia
Lucia Morillo; father of Antonio Maria Olivares; claimed on JBB petitioner’s December 1, 2005 list of
progenitors of “core families;” parents born in Mexico per information in the JBA petitioner’s genealogical
database; lacks contemporary evidence as “Indian.”
Olivares, Maria Catalina de Jesus (b.1828-d.aft.1870) – spouse of Domingo Resurracion Yorba; mother of Maria
Manuela de Jesus (Lugarda) Yorba; claimed as 4/4 SJC Indian ancestor on 1928 Application (#9346) but not
as 1852 SJC Indian ancestor; mother and paternal grandparents born in Mexico per information in the JBA
petitioner’s genealogical database; lacks contemporary evidence as “Indian.”
Olivares, Maria de la Encarnacion (b.abt.1837-d.1900) – daughter of Pasquala Silvas; claimed on 1928 Applications
(#9202, 9205, 9206, 9208) as 1852 SJC Indian ancestor; paternal great-grandparents born in Mexico, and
mother’s information not given in the JBA petitioner’s genealogical database; lacks contemporary evidence as
“Indian.”
Olivares, Patricia (b.1847-d.1915) – spouse of Eulogio Olivas; all ancestry Mexican per information in the JBA
petitioner’s genealogical database.
Olivares/Navarro, Maria Ascencion“Cension” (b.1836-1924) – spouse of Jose Guadalupe Ruiz; mother of Benedita
Santa Ana Ruiz; claimed as 4/4 SJC Indian ancestor on 1928 Application (#4711) but not as 1852 Indian
ancestor; all ancestry Mexican per information in the JBA petitioner’s genealogical database; lacks
contemporary evidence as “Indian.”
Olivas, Eulogio (b.1842-d.1881) – spouse of Patricia Olivares, father Mexican, mother unknown, per in formation in
the JBA petitioner’s genealogical database.
Olivas, Matias (b.abt.1805-d.aft.1860) – spouse of Pasquala Silvas; all ancestry Mexican per information in the JBA
petitioner’s genealogical database.
Oliveras, Jose Juan (b.1849-d.aft.1930) – spouse of Erculana [Morales]; son of Maria Juana Dolores Bermudez;
claimed on 1928 Applications (#9211, 9212 [self]) as 1852 SJC Indian ancestor; all ancesstry Mexican per
information in the JBA petitioner’s genealogical database; lacks contemporary evidence as “Indian.”

249
Juaneño Band of Mission Indians (Petitioner #84A) Proposed Finding

Oliveras, Juana Nepomucena “Jenny” (b.1862-d.1956) – spouse of Francisco Julian Serrano; daughter of Antonio
Maria Olivares and Maria Juana Dolores Bermudez; claimed on 1928 Application (#9217) as 1852 SJC Indian
ancestor; all ancestry Mexican per information in the JBA petitioner’s genealogical database; lacks
contemporary evidence as “Indian.”
Oliveras [Olivares], Maria de Jesus (b.1860-d.1929) – spouse of Josef Silvestre de Jesus Velasquez; claimed on
1928 Applications (#9227, 9229, 9244) as 1852 SJC Indian ancestor; daughter of Antonio Maria Olivares and
Maria Juana Dolores Bermudez; all ancestry Mexican per information in the JBA petitioner’s genealogical
database; lacks contemporary evidence as “Indian.”
Osuna, Barbara (n.d.) – spouse of Ramon Rodriguez; claimed as 1852 “Mission” Indian ancestor on 1928
applications (#9162, 9163); lacks contemporary evidence as “Indian.”
Parra, Jose Ricardo de Jesus (b.1850-d.1918) – claimed on 1928 Application as 1852 Indian ancestor; father born in
Mexico, and maternal great-grandparents all born in Mexico per information in the JBA petitioner’s
genealogical database.
Parra, Maria del Carmen (b.1825-d.abt.1879) – daughter of Miguel Parra (Sr.) (claimed as Indian ancestor – see
below) and Maria Antonia Castillo (claimed as Indian ancestor – see above); sister of Maria Josefa Isabel
Parra and Miguel Parra Jr. (both claimed as 1852 SJC Indian ancestor – see below); claimed on 1928
Application (#9347) as 1852 SJC Indian ancestor; parents born in Mexico per information in the JBA
petitioner’s genealogical database; lacks contemporary evidence as “Indian.”
Parra, Maria Josefa Isabel (b.abt.1839-d.1875) – daughter of Miguel Parra (Sr.) (claimed as Indian ancestor – see
below) and Maria Antonia Castillo (claimed as Indian ancestor – see above); sister of Maria del Carman Parra
and Miguel Parra Jr. (both claimed as 1852 SJC Indian ancestor – see above and below); claimed on 1928
Applications (#9218, 9219, 9220, 9221, 9223, 9224, 9225, 9226) as 1852 SJC Indian ancestor; parents born in
Mexico per information in the JBA petitioner’s genealogical database; lacks contemporary evidence as
“Indian.”
Parra, Miguel Jr. (b.abt.1850-d.aft.1876) – son of Miguel Parra (Sr.) (claimed as Indian ancestor – see below) and
Maria Antonia Castillo (claimed as Indian ancestor – see above); brother of Maria Josefa Isabel Parra and
Maria del Carmen Parra (both claimed as 1852 SJC Indian ancestor – see above); claimed on 1928
Application (#9230) as 1852 SJC Indian ancestor; son of Miguel Parra [Sr.]; parents born in Mexico born in
Sonora, Mexico, per information in the JBA petitioner’s genealogical database; lacks contemporary evidence
as “Indian.”
Parra, Miguel (Sr.) (b.abt.1789-d.1869) – spouse of Maria Antonia Castillo (claimed as Indian ancestor – see above);
father of Maria del Carmen Parra, Maria Josefa Isabel Parra, and Miguel Parra Jr. (all claimed as 1852 SJC
Indian ancestor – see above); claimed as Indian ancestor on 1928 Application (#9347) but not as 1852 Indian
ancestor; claimed as non-Indian (Mexican) on 1928 Application (#9218); born in Sonora, Mexico, per
information in the JBA petitioner’s genealogical database; lacks contemporary evidence as “Indian.”
Ramos, Tomas (b.1824-d.aft.1886) – spouse of Merced Arce; claimed on 1928 Application (#9243) as 1852 SJC
Indian ancestor; ancestry Mexican per information in the JBA petitioner’s genealogical database; lacks
contemporary evidence as “Indian.”
Rios, Maria Dolores (b.abt.1834-d.1910) – mother of Juana Monreal; claimed on 1928 Applications (#9164, 9168)
as 1852 SJC Indian ancestor; ancestry Mexican per information in the JBA petitioner’s genealogical database;
lacks contemporary evidence as “Indian.”
Rios, Jose Antonio Valentin (b.abt.1805-d.?) –father of Maria Dolores Rios; grandfather of Juana Monreal;
grandfather of Juana Monreal; brandparents born in Mexico per information in the JBA petitioner’s
genealogical database; lacks contemporary evidence as “Indian.”
Rios, Maria Isabel (b.1831-d.1904) – spouse of Domingo Resurracion Yorba; claimed on 1928 Applications (#9173,
9257) as 1852 Indian ancestor; ancestry Mexican per information in the JBA petitioner’s genealogical
database; lacks contemporary evidence as “Indian.”
Rios, Mariano de Jesus (b.1835 – d.abt.1906) – spouse of Maria Andrea Ramona Sepulveda; claimed on 1928
Application (#9156) as 1852 SJC Indian ancestor; lacks contemporary evidence as “Indian”; information
provided by petitioners or obtained by the Department indicates all ancestors descend from Mexican
immigrants who were not California Indians.
Rios, Silverio Antonio Juan (b.1794-d.1872) – spouse of Magdalena Castengura; claimed on 1928 Applications
(#9111, 9114) as 1852 SJC Indian ancestor; all grandparents born in Mexico per information in the JBA
petitioner’s genealogical database; lacks contemporary evidence as “Indian.”
Rodriguez, Ramon (n.d.) – spouse of Barbara Osuna; claimed as 1852 SJC Indian ancestor on 1928 applications
(#9162, 9163); lacks contemporary evidence as “Indian.”

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Juaneño Band of Mission Indians (Petitioner #84A) Proposed Finding

Ruiz, Benedita Santa Ana (b.1855-d.1916) – daughter of Jose Guadalupe Ruiz and Maria Ascencion“Cension”
Olivares/Navarro; claimed as 4/4 SJC Indian ancestor on 1928 Application (#4711) but not as 1852 Indian
ancestor; ancestry Mexican or non-SJC per information in the JBA petitioner’s genealogical database; lacks
contemporary evidence as “Indian.”
Ruiz, Jose Guadalupe (b.1827-d.1891) – spouse of Maria Ascencion Olivares/Navarro; father of Benedita Santa Ana
Ruiz; claimed and 4/4 SJC Indian ancestor on 1928 Application (#4711) but not as 1852 Indian ancestor;
ancestry Mexican or non-SJC per information in the JBA petitioner’s genealogical database; lacks
contemporary evidence as “Indian.”
Sepulveda, Jose Joaquin Marcos (b.abt.1838-d.1885) – spouse of Maria Delfine Ester de los Santos Manriquez;
claimed on 1928 Applications (#9180, 9181) as 1852 SJC Indian ancestor;ancestry Mexican per information
in the JBA petitioner’s genealogical database; lacks contemporary evidence as “Indian.”
Sepulveda, Maria Andrea Ramona (b.1832-d.abt.1911) – spouse of Mariano de Jesus Rios; claimed on 1928
Application (#8767, 9156) as 1852 SJC Indian ancestor; sister of Jose Joaquin Marcos Sepulfeda; ancestry
Mexican per information in the JBA petitioner’s genealogical database; lacks contemporary evidence as
“Indian.”
Serrano, Francisco Julian (b.1861-d.1935) – spouse of Juana Nepomucena Oliveras; son of Maria de la Encarnacion
Olivares; claimed on 1928 Application (#9209 [self], 9203 [spouse], 9217) as 1852 SJC Indian ancestor; lacks
contemporary evidence as “Indian”; information provided by petitioners or obtained by the Department
indicates all ancestors except maternal grandmother (Pascuala Silvas – se below) descend from Mexican
immigrants who were not California Indians.
Silvas, Jose Maria (b.1836-d.1883) – spouse of Maria Manuela de Jesus Yorba; claimed on 1928 Application
(#9346) as 1852 SJC Indian ancestor; all great-grandparents born in Mexico per information in the JBA
petitioner’s genealogical database; lacks contemporary evidence as “Indian.”
Silvas, Maria de los Angeles (b.1827-d.aft.1860) – claimed on 1928 Applications (#9353, 9354) as 1852 SJC Indian
ancestor; all grandparents Mexican per information in the JBA petitioner’s genealogical database; lacks
contemporary evidence as “Indian.”
Silvas, Pascuala [a.k.a. “Vepacun” [JBA] or “Vepacunda” [JBMI-IP]) (b.abt.1810-d.bef.1860) – spouse of Matias
Olivas; mother of Maria de la Encarnacion Olivares (claimed as 1852 SJC Indian ancestor – see above) but not
named on 1928 Applications (#9205, 9206, 9208); listed on 1850 Federal census with spouse and children but
not on later censuses; lacks contemporary evidence as “Indian.”
Smith, Marcelino (b.1835-d.aft.1860) – spouse of Tula (Gertrudis) Smith; claimed on 1928 Application (#9345) as
1852 SJC Indian ancestor; 1900 Federal census entry for San Diego shows he was born in Mexico, and
emigrated from Mexico in 1886?; lacks contemporary evidence as “Indian.”
Smith, Tula (Gertrudis) (b.1835-d.aft.1860) – claimed on 1928 Application (#9345) as 1852 SJC Indian ancestor;
1900 Federal census entry for San Diego shows she was born in Mexico, and emigrated from Mexico in
1886?; lacks contemporary evidence as “Indian.”
Suarez, Maria Concepcion Dominga (b.bef.1831-1857) – spouse of Jose Doroteo Higuera; claimed on 1928
Application (#9344) as 1852 Indian ancestor; parentage unknown and no contemporary evidence as “Indian.”
Valencia, Jose Manuel (b.1749-d.aft.1776) – spouse of Maria de la Luz Munoz; claimed on JBB petitioner’s July
2004 list of ancestors; lived in Mexico prior to 1776 per information in the JBA petitioner’s genealogical
database; common ancestor of numerous members in JBA petitioner’s genealogical databases.
Velasquez, Josef Silvestre de Jesus (b.1852-d.1904) – spouse of Maria de Jesus Olivares; claimed on 1928
Applications (#9227, 9229, 9244) as 1852 SJC Indian ancestor; SJC baptism recorded him as “de razón” (SJC
Baptism #4782, 1/1/1852); all great-grandparents born in Mexico per information in the JBA petitioner’s
genealogical database; lacks contemporary evidence as “Indian.”
Verdugo, Maria Catalina (b.1799-d.1876) – mother of Domingo Resurracion Yorba; common ancestor of numerous
members in petitioners’ genealogical database; parents born in Mexico per information in the JBA petitioner’s
genealogical database; lacks contemporary evidence as “Indian.”
Villalobos, Maria Jacoba (n.d.) – common ancestor of numerous members in petitioners’ genealogical databases;
lacks contemporary evidence as “Indian.”
Yorba, Domingo Resurracion (b.1826-d.1889) – spouse of Maria Isabel Rios; son of Maria Catalina Verdugo;
claimed on 1928 Applications (#9173, 9257) as 1852 Indian ancestor; claimed as 1/2 SJC Indian ancestor on
1928 Application (#9346) but not as 1852 SJC Indian ancestor; three grandparents born in Mexico and one
grandparent born in Spain per information in the JBA petitioner’s genealogical database; lacks contemporary
evidence as “Indian.”

251
Juaneño Band of Mission Indians (Petitioner #84A) Proposed Finding

Yorba, Jose Antonio (b.1856-d.1922) – spouse of Maria Catalina Godinez; son of Jose Miguel Yorba; claimed on
1928 Applications (#9179, 9181, 9210) as 1852 SJC Indian ancestor; all foreign ancestry per information in
the JBA petitioner’s genealogical database; lacks contemporary evidence as “Indian.”
Yorba, Jose Miguel (b.1818-d.1896) – claimed on 1928 Applications (#9247, 9249, 9268) as 1852 SJC Indian
ancestor; father of Jose A ntonio Yorba; all foreiegn ancestsry per information in the JBA petitioner’s
genealogical database; lacks contemporary evidence as “Indian.”
Yorba, Maria Manuela de Jesus (Lugarda) (b.1850-d.1901) – spouse of Jose Maria Silvas; daughter of Domingo
Resurracion Yorba and Maria Catalina de Jesus Olivares; claimed as 3/4 SJC Indian on 1928 Application
(#9346) but not as 1852 SJC Indian ancestro; all foreign ancestro per information in the JBA petitioner’s
genealogical database; lacks contemporary evidence as “Indian.”
Yorba, Maria Presentacion (b.1839-d.1865) – spouse of Venancio Rios; claimed on 1928 Applications (#9169,
9170) as 1852 Mission Indian ancestor; all foreign grandparents per information in the JBA petitioner’s
genealogical database; lacks contemporary evidence as “Indian.”
Yorba, Maria Soledad Tomasa (b.abt.1805-d.1867) – spouse of Juan Avila; mother of Maria Guadalupe Avila
(claimed as 1852 SJC Indian ancestor – see above) but not named on 1928 Application (#9143); all foreign
ancestsry per information in the JBA petitioner’s genealogical database; lacks contemporary evidence as
“Indian.”

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Juaneño Band of Mission Indians (Petitioner #84A) Proposed Finding

Appendix V(a)
Documented SJC Indians and Petitioners’ Members Claiming Descent from Them42
Documented SJC Indian Number of JBA Number of JBB Number of JBMI-IP
Member Descendants Member Member
n=1,640 Descendants n=908 Descendants n=266
[—?—],43 Felis 0 (45) * 0
(1828-?)
[—?—], Juana Bautista 197 7 18
(abt.1835-1876)
[—?—], Leona 30 0 0
(1813-?)
[—?—], Primitiva 11 0 25
(abt.1821-1862)
[—?—], Ynez 9 0 0
(abt.1840-1873)
[Abudguem], Geronima (103) * 0 (21) *
(abt.1803-?)
[Yorba], Antonio Maria 9 0 0
(1835-abt.1915)
Allam, Maria Rufina 20 1 0
(abt.1761-aft.1800)
Ayoubenet, Peregrino 28 5 0
(abt.1786-aft.1832)
Castengura, Magdalena 158 64 22
(1808-1876)
Chigila, Maria Bernarda 218 87 22
(abt.1732-aft.1790)
Cruz, Jose de Gracia (2) * 0 0
(1845-aft.1910)
Erehaquela, Claudio 0** 0** 0**
(abt.1767-?)
Pabujaquim, Facunda (2) * 0 0
(abt.1753-1808)
Tungo, Odorico Jose 1 3 1
(abt.1747-1801)
Total Members 613 *** 163 *** 87 ***
(percent of Total Membership) (37 percent) (18 percent) (33 percent)
Claiming Descent from these
Ancestors
Total Members (percent of Total 37 36 5
Membership) Documenting (2 percent) (4 percent) (2 percent)
Descent from these Ancestors
* Although some members claim descent from this individual, there is a problem with documenting their
descent. These members are not counted in the totals for this Appendix. See discussion for this individual
in Appendix IV.
** Although the JBA petitioner claimed this individual as an SJC Indian ancestor, no members of the JBA or JBB
petitioners or of the JBMI-IP claim descent from him
*** Some members claim descent from more than one SJC Indian.

42
Some of the JBA and JBB petitioners’ and JBMI-IP’s members claiming descent from these documented
SJC Indians also claim descent from one or more of the documented non-SJC Indians listed in Appendix V(b).
Those members are counted in this appendix only and not in Appendix V(b).
43
The notation “[—?—]” indicates that the record did not present a surname used by this individual, or the
surname is questionable,

253
Juaneño Band of Mission Indians (Petitioner #84A) Proposed Finding

Appendix V(b)
Documented Non-SJC Indians and Petitioners’ Members Claiming Descent from Them44
Non-SJC Indian Documented Number of JBA Number of JBB Number of JBMI-
Indian Ancestry Member Member IP Member
Descendants Descendants Descendants
n=1,640 n=908 n=266
[—?—],45 Maria Gertrudis Sta. Clara Mission 0 * 0* 0*
(bef.1770-aft.1786)
[—?—], Maria Gorgonia San Carlos 38 * 31 * 21 *
(abt.1792-abt.1854) Mission
[Amador], Maria Victoria Diegueño 2 0 0
(1834-1883)
[Keinge], Maria del Refugio Luiseño 0* 0 0*
(abt.1844-abt.1925)
[Mora], Magdalena Diegueño 1 0 0
(abt.1835-aft.1900)
[Morales], Erculana Diegueño or 0* 0* 1*
(abt.1838-abt.1910) Luiseño
Cabachichii Bernarda Diegueño 0* 0* 0
Escudisa
(abt.1864-abt.1901)
Charley, Lucy Pomo 43 0 0
(b.bef.1852-d.abt.1912)
Dungan, Charles Pomo 43 0 0
(b.bef.1847-d.aft.1912)
Lugo, Maria de la Luz Pala 0* 0 0
(abt.1859-aft.1930)
Soilo, Maria de Jesus Uncertain 6* 0* 0
(abt.1849-1884)
Total Members 83 ** 31 22
(percent of Total Membership) (5 percent) (3 percent) (8 percent)
Claiming Descent from these Ancestors
Total Members 4* 0 0
(percent of Total Membership) (less than 1 (0 percent) (0 percent)
Documenting Descent from these Ancestors percent)

* Does not include members who also claim descent from a documented SJC Indian (counted in Appendix V(a).
** Some JBA members claim descent from more than one non-SJC Indian.

44
Some of the JBA and JBB petitioners’ and JBMI-IP’s members claiming descent from these documented
non-SJC Indians also claim descent from one or more of the documented SJC Indians listed in Appendix V(a).
Those members are counted in Appendix V(a) only and not in Appendix V(b).
45
The notation “[—?—]” indicates that the record did not present a surname used by this individual, or the
surname is questionable,

254
Juaneño Band of Mission Indians (Petitioner #84A) Proposed Finding

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255
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256
Juaneño Band of Mission Indians (Petitioner #84A) Proposed Finding

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Orange, State of California, 1920.

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Barter 1983.10.05
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Bean and Shipek 1978

Bean, Lowell John and Shipek, Florence C. Luiseno, 1978.

Beck and Haase 1974

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Belardes 1996.08.23
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Belardes 1996.10.19
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Perry on October 19, 1996, General Council Meeting, 1996.10.19.

Belardes 1997.04.19
Belardes, David. Letter, Belardes to General Council, “Danger!! Warning!! Do Not Vote
until you Read and Evaluate this Document,” 1997.04.19.

Belardes 1997.04.21
Belardes, David. Letter, Belardes to Reckord, 1997.04.21.

Belardes 1997.08.07
Belardes, David. Memorandum, Belardes to Frietze et al., 1997.08.07.

Belardes 1997.09.22 Fax

Belardes, David. Fax, Belardes to Reckord, 1997.09.22.

Belardes et al. 1994.07.10 Johnston

Belardes, David et al. Letter, Belardes et al. to Johnston, 1994.07.10.

Boscana 1933
Boscana, Geronimo. Chinigchinich, 1933.

258
Juaneño Band of Mission Indians (Petitioner #84A) Proposed Finding

Burch 1964.03.23
Burch, Charles E. Jr. Letter, Burch to Lobo, 1964.03.23.

CA Assembly Joint Resolution 1993.08.26

California Assembly, Senate. California Assembly and Senate Joint Resolution, support
and declare that the Juaneño Band of Mission Indians, Acjachaman Nation, to be the
aboriginal tribe of Orange County, 1993.08.26.

Capistrano City Directory 1883-1884

Los Angeles City and County Directory. Capistrano, CA, City Directory, 1884.

Capistrano Directory 1 1883-1884

Los Angeles City and County Directory. Capistrano Directory 1, 1884.

Capistrano Dispatch 2005.06.23

Volzke, Jonathan. Juaneños Headed Toward Recognition, 2005.06.23.

Capistrano Valley News 1979.08.07

Chapman, Corrine. Natives Seek Tribal Identity, 1979.08.07.

Capistrano Valley News 1979.08.08

Chapman, Corrine. Identity Quest Test Indian Loyalties, 1979.08.08.

Capistrano Valley News 1990.02.01

Kelso, Casey C. Fired or Retired?, 1990.02.01.

Capistrano Valley News 1991.05.30

Castro, Hector. Special Mass At Mission Unites Church, Tribe, 1991.05.30.

Capistrano Valley News 2000.07.20

Volzke, Jonathan. Juaneño Split Surfaces Before City Council, 2000.07.20.

Capistrano Valley News 2005.07.14

Teubner, Nellene. Cleanup Debate, 2005.07.14.

Captain 1924.03.06
Captain. Letter, Captain to Tibbet, Re: Resignation of John Lobo, Hope Lobo, Albert
Robles, Andrew Robles, Juan Robles, and Luz Robles, 1924.03.06.

Castillo 1924.12.15
Castillo, Adam. Letter, Castillo to Olivares, 1924.12.15.

Castillo 1950.03.28
Castillo, Adam. An Indian Appeals to the American Public, 1950.03.28.

259
Juaneño Band of Mission Indians (Petitioner #84A) Proposed Finding

Castillo and Albanes 1933.02.05

Castillo, Adam and Albanes, Vicente. Letter, Castillo and Albanes to County Welfare
Commission, 1933.02.05.

Castillo and Watta 1924.08.10

Castillo, Adam and Watta, Ben. Letter, Castillo and Watta to Doram, 1924.08.10.

Castillo et al. 1933.04.15

Castillo, Adam et al. Letter, Castillo et al. to Prather, 1933.04.15.

Caudell 1953.03.16
Caudell, Cleo D. Letter, Caudell to Lobo, 1953.03.16.

Children of Tamayowut Gathering 1999.07.11

Anonymous. Photograph, Children of Tamayowut Gathering—San Juan Capistrano
Community Center—Old Fire Station, 1999.07.11.

CIC 1979.08.11
Belardes, David. Meeting Announcement, Capistrano Indian Council Meeting,
1979.08.11.

CIC 1988.05.19
Capistrano Indian Council. Capistrano Indian Council Newsletter, 1988.05.19.

CIC 1988.08.00
Capistrano Indian Council. Capistrano Indian Council Newsletter, 1988.08.00.

Coastline Dispatch 1931.11.13

Anonymous. Mission Indians to Claim Old Indemnity, 1931.11.13.

Coastline Dispatch 1936.02.01

Yorba, Alfonso B. Forgotten Race of More Than 300 Still Survive Original Mission
Indians, 1936.02.01.

Coastline Dispatch 1936.05.28

Stephenson, Terry E. White Indians Who Lived Near S.A. River May Be Cogstone
Mystery Key, 1936.05.28.

Coastline Dispatch 1936.08.10

Anonymous. County Men at Indian Rites, 1936.08.10.

Coastline Dispatch 1940.05.31

Conde, Bruce. Jose Doram, Leader of Mission Indians, is Dead; Funeral Held
Wednesday, 1940.05.31.

260
Juaneño Band of Mission Indians (Petitioner #84A) Proposed Finding

Coastline Dispatch 1951.07.13

Anonymous. Clarence Lobo Heads Indian Organization, 1951.07.13.

Coastline Dispatch 1951.07.20

Anonymous. Barbecue and Fiesta Held Sunday by Mission Indians, 1951.07.20.

Coastline Dispatch 1959.03.19

Anonymous. Local White Man Sees Indian Ritual for First Time In History, 1959.03.19.

Coastline Dispatch 1986.07.03

Paulson, Wendy. Juaneños Disagree over Who is Their New Chief, 1986.07.03.

Cook, C. Russell 1971.06.15

Cook, C. Russell. Interview: Cook, C. Russell, 1971.06.15.

Cornelius 1964.07.24
Cornelius, Carl J. Letter, Cornelius to Lobo, 1964.07.24.

Cruz, Raymond Frank Jr. 2000.06.25

Cruz, Raymond Frank Jr. Interview: Cruz, Raymond Frank Jr., 2000.06.25.

Dady 1933.10.23
Dady, John W. Letter, Dady to Forster, 1933.10.23.

Daily Enterprise 1971.05.25

Morrison, Evaline. An Indian Chief to Live in Elsinore, 1971.05.25.

Daily Sun/Post 1987.07.03

Jordan, Kacey. A Juaneño Will Relive History, 1987.07.03.

Digregorio 1980.09.11
Digregorio, Lee A. Letter, Digregorio to Belardes, 1980.09.11.

Dotson 1994.10.31
Dotson, Ann. Letter, Dotson to Belardes, 1994.10.31.

Doug 2003.10.12
Doug. E-Mail, Doug to Anonymous, Swerdlin Attacks Erin on Putiidhem, 2003.10.12.

Dutton 1972
Dutton, Davis. Missions of California (excerpt originally printed in 1925), 1972.

Eddy 1984.05.17
Eddy, Wayne B. Letter, Eddy to Belardes, 1984.05.17.

261
Juaneño Band of Mission Indians (Petitioner #84A) Proposed Finding

Elbert 1990.01.25
Elbert, Hazel E. Letter, Elbert to Belardes, 1990.01.25.

Espinoza, Anita 2000.08.13

Espinoza, Anita V. Interview: Espinoza, Anita, 2000.08.13.

Espinoza, Anita V. 1928.04.12 [PC]

Espinoza, Anita V. Pedigree Chart: Espinoza, Anita V., 1928.04.12.

Evans and O’Neil 2005

Evans and O’Neil. 1900 Census [Abstract], Township of San Juan Capistrano, County of
Orange, State of California, 2005.11.00.

Evening Tribune 1964.08.00

Lawrence, Herb. Indians Mobilize for Cold War in Realty Dispute, 1964.08.00.

Fleming 2005.09.28
Fleming R. Lee. Letter, Fleming to Rivera, 2005.09.28.

Forster 1922-1926
Forster, Marcos. Marcos Forster Ledger Book, 1922-1926.

Forster 1922 ca.

Forster, Marcus. San Juan Capistrano Indian Villagers, 1922 ca.

Forster et al. 1936 ca.

Forster, Marcus H. et al. Petition, Forster et al. to Secretary of the Interior and
Commissioner of Indian Affairs, 1936 ca.

Forster, Elizabeth 1971.07.26

Forster, Elizabeth. Interview: Forster, Elizabeth, 1971.07.26.

Frietze 1993.08.23
Frietze, Jean. Memo, Frietze to Francis, 1993.08.23.

Genealogical Sample List 2005.11.30

Rivera, Anthony. Personal Genealogical Sample List, 2005.11.30.

Haas 1995
Haas, Lisbeth. Conquests and Historical Identities in California, 1769-1936, 1995.

Hackel 1997.04.00
Hackel, Steven W. The Staff of Leadership: Indian Authority in the Mission of Alta
California, 1997.04.00.

262
Juaneño Band of Mission Indians (Petitioner #84A) Proposed Finding

Hall/Rogers 1990.01.31
Hall, Dorothy. Letter, Hall to Belardes, 1990.01.31.

Hanna 1961.07.27
Hanna, Jean R. Letter, Hanna to Lobo, Re: Docket No. 80—Mission Band of Indians,
1961.07.27.

Harrington 1836-1927
Harrington, John Peabody. Juaneño Field Notes, 1836-1927.

Harrington 1907-1957
Harrington, John Peabody. Papers of John Peabody Harrington in the Smithsonian
Institution, 1907-1957, 1985.

Harrington 1934.06.27
Harrington, John Peabody. New Original Version of Boscana’s Historical Account of the
San Juan Capistrano Indians of Southern California, 1934.06.27.

Harrington Notes (Custodia Rios) 1927.10.15

Harrington, John Peabody. Corpus Christi Processional Notes, 1927.10.15.

Hauptman 2001
Hauptman, Laurence M. Alice Lee Jemison: A Modern “Mother of the Nation,” 2001.

Hill 1964.07.21
Hill, Leonard M. Letter, Hill to Lobo, 1964.07.21.

IDRS 1994.12.28
Indian Dispute Resolution Service, Inc. Juaneño Band of Mission Indians, Tribal Council
Election Review, 1994.12.28.

Index of Names 1776.12.00-1790.12.00

Estes, Sarah et al. Consolidated Index of Names, Volume One, Mission San Juan
Capistrano Database, #B-1-1, 097, 2005 ca.

Index of Names 1791.12.00-1799.12.00

Estes, Sarah et al. Consolidated Index of Names, Volume Two, Mission San Juan
Capistrano Database, 2005 ca.

Index of Names 1800.01.00-1808.12.00

Estes, Sarah et al. Consolidated Index of Names, Volume Three, Mission San Juan
Capistrano Database, #1916-#2914, 2005 ca.

Index of Names 1809.01.00-1819.12.00

Estes, Sarah et al. Consolidated Index of Names, Volume Four, Mission San Juan
Capistrano Database, #2915-#3731, 2005 ca.

263
Juaneño Band of Mission Indians (Petitioner #84A) Proposed Finding

Index of Names 1820.01.00-1849.12.00

Estes, Sarah et al. Consolidated Index of Names, Volume Five, Mission San Juan
Capistrano Database, #3732-4642, 2005 ca.

Index of Names 1850.01.00-1864.12.00

Estes, Sarah et al. Consolidated Index of Names, Volume Six, Mission San Juan
Capistrano Database, #4643-843, 2005 ca.

Index of Names 1865.01.00-1879.12.00

Estes, Sarah et al. Consolidated Index of Names, Volume Seven, Mission San Juan
Capistrano Database, #765-1742, 2005 ca.

Index of Names 1880.01.00-1910.12.00

Estes, Sarah et al. Consolidated Index of Names, Volume Eight, Mission San Juan
Capistrano Database, 2005 ca.

Indian Magazine 1921 ca.

Anonymous. Good Attendance. Mission Indian Federation Conference Attendees, 1921
ca.

Jackson 1883.07.13
Jackson, Helen. Report on the Condition and Needs of the Mission Indians of California,
Made by Special Agents Helen Jackson and Abbot Kinney to the Commissioner of Indian
Affairs, 1883.07.13.

JBA 1995.02.19
Juaneño 84A. Addendum to Obvious Deficiencies in the Petition for Federal
Acknowledgment by the Juaneño Band of Mission Indians Acjachemam Nation in
Compliance with 25 CFR Part 83, 1995.02.19.

JBA 1995.09.23
Belardes, David et al. Certification of membership list of the Juaneño Band 84a,
1995.09.23.

JBA 1997.06.19
Belardes, David. Memorandum, Belardes to Frietze, Yerian, Lopez, and Romero,
1997.06.19.

JBA 1998 ca. Support Letter List

Juaneño 84A. Support Letter 84A List, 1998 ca.

JBA 1999.09.23
Juaneño 84A. Addendum to Obvious Deficiencies in the Petition for Federal
Acknowledgment by the Juaneño Band of Mission Indians, Acjachemen Nation in
compliance with 25 CFR Part 84, 1999.09.23.

264
Juaneño Band of Mission Indians (Petitioner #84A) Proposed Finding

JBA 2005.04.11
Merrifield, Micael. Summary of Petition for Recognition for Juaneño Band 84A,
2005.04.11.

JBA Application 2005.00.00 ca.

Juaneño Band 84A. Membership Application [Blank], 2005.00.00 ca.

JBA Certification Request 2005.00.00 ca.

Juaneño Band 84A. Request for Certification of Degree of Indian Blood [Blank],
2005.00.00 ca.

JBA Election Committee 1997.03.06

Juaneño 84A. Juaneño Band 84A Election Committee, 1997.03.06.

JBA Election Committee Charts 1997.05.03

Lobo, Harley D. (Wick). Juaneño Band 84A Election Committee Voter Result Charts on
the Tribal Chair, Vice Chair and Members at Large, 1997.05.03.

JBA Genealogy CD 2005.11.30

Juaneño 84A. Compact Disc, Juaneño Band 84A Genealogy Gedcom File, 2005.11.30.

JBA Membership List 1979

Juaneño 84A. Juaneño Band 84A (Original Membership List Submitted on February 24,
1988), 1979.

JBA Membership List 1995.09.01

Juaneño 84A. Juaneño Band 84A “Washington Rolls” as of September 1, 1995.
Supplemental Rolls (Ongoing), 1995.09.01.

JBA Membership List 1995.09.23

Juaneño 84A. Juaneño Band 84A Membership List, 1995.09.23.

JBA Membership List 1997.04.18

Juaneño 84A. Juaneño Band 84A Master List, 1997.04.18.

JBA Membership List 1999.09.23

Juaneño 84A. Juaneño Band 84A Membership List “Washington Roll,” 1999.09.23.

JBA Membership List 2005.04.12

Juaneño 84A. Juaneño Band 84A Membership List, 2005.04.12.

JBA Membership List 2005.11.28

Juaneño 84A. Juaneño Band 84A Membership List, 2005.11.28.

265
Juaneño Band of Mission Indians (Petitioner #84A) Proposed Finding

JBA Membership Ordinance 1996.10.17

Juaneño 84A. Membership Ordinance of the Juaneño Band of Mission Indians
Acjachemen Nation, 1996.10.17.

JBA Minutes 1994.12.17a

Frietze, Jean. Juaneño Band 84A Tribal Council Meeting Minutes, 1994.12.17.

JBA Minutes 1995.03.12

Lopez, Lupe C. Juaneño Band 84A General Council Meeting Minutes, 1995.03.12.

JBA Minutes 1995.09.20

Lopez, Lupe C. Juaneño Band 84A Tribal Council Meeting Minutes, 1995.09.20.

JBA Minutes 1995.11.18a

Juaneño 84A. Juaneño Band 84A General Council Meeting Minutes Corrected,
1995.11.18.

JBA Minutes 1996.08.15

Juaneño 84A. Juaneño Band 84A Elections Committee Meeting Minutes, 1996.08.15.

JBA Minutes 1996.08.15a

Juaneño 84A. Juaneño Band 84A Tribal Council Meeting Minutes, 1996.08.15.

JBA Minutes 1996.10.19

Juaneño 84A. Juaneño Band 84A General Council Meeting Minutes, 1996.10.19.

JBA Minutes 1997.02.01

Juaneño 84A. Juaneño Band 84A Special General Council Meeting Minutes, 1997.02.01.

JBA Minutes 1997.02.09

Juaneño 84A. Juaneño Band 84A General Council Meeting Minutes, 1997.02.09.

JBA Minutes 1997.05.03

Juaneño 84A. Juaneño Band 84A General Council Meeting Minutes, 1997.05.03.

JBA Newsletter 1997.03.10

Juaneño 84A. Cucumel, Juaneño Band 84A Newsletter, 1997.03.10.

JBA Newsletter 2003.01.00

Juaneño 84A. Cuel Atah, Juaneño Band 84A Newsletter, 2003.01.00.

JBA Newsletter 2005.08.00

Juaneño 84A. Cuel Atah, Juaneño Band 84A Newsletter, 2005.08.00.

JBA Newsletter 2005.09.00

Juaneño 84A. Cuel Atah, Juaneño Band 84A Newsletter, 2005.09.00.

266
Juaneño Band of Mission Indians (Petitioner #84A) Proposed Finding

JBA Research Authorization 1994.00.00 ca.

Juaneño Band 84A. Research Authorization Form [Blank], 1994.00.00 ca.

JBA Tribal Council 1997.06.14

Juaneño 84A. Letter, Tribal Council to Belardes, 1997.06.14.

JBA Voters List 1997.04.17

Juaneño 84A. Juaneño Band 84A List of Eligible Voters, 1997.04.17.

JBB 1995.02.19 Membership Certification

Johnston, Sonia et al. Certification of Base Tribal Membership List, 1995.02.19.

JBB 1995.02.19 Membership List

Juaneño 84B. Juaneño Band of Mission Indians Supplemental A Membership List,
Alphabetical, 1995.02.19.

JBB 1995.02.19 Supplement A

Juaneño 84B. Juaneño Band of Mission Indians Supplemental A Membership List,
Numerical, 1995.02.19.

JBB 2004.07.00 TG-I

Juaneño 84B. Index, Genealogy for Petition 84B, 2004.07.00.

JBB 2004.07.30 TGP-PAF

Juaneño 84B. Compact Disc, Juaneño Band 84B Tribal Genealogy Program – Personal
Ancestry File, 2004.07.30.

JBB 2005.11.28a
Juaneño 84B. Juaneño Band 84B Genealogical Report—Core Family Lineages,
2005.11.28.

JBB 2005.12.01 Narrative Extracts

Juaneño 84B. Juaneño Band of Mission Indians, Aejachemem, Petitioner #84B,
Supplemental Materials for DOI/OFA Consideration in Preparation of the Proposed
Finding, Narrative Extracts, 2005.12.01.

JBB 2005.12.01 RootsMagic CD

Juaneño 84B. Compact Disc, Juaneño Band 84B RootsMagic and Genealogical
Database Dated November 27, 2005, received 2005.12.01.

JBB Agenda 1995.06.17

Juaneño 84B. Juaneño Band 84B General Council Meeting Agenda, 1995.06.17.

JBB Appendix B 1928 2004.07.00

Juaneño 84B. Annotated Transcript of 1928 Application Data, JBB Appendix B,
2004.07.00.

267
Juaneño Band of Mission Indians (Petitioner #84A) Proposed Finding

JBB Minutes 1995.09.16

Juaneño 84B. Juaneño Band 84B Tribal Council Meeting Minutes, 1995.09.16.

JBB Minutes 1995.10.21a

Juaneño 84B. Juaneño Band 84B General Council Meeting Minutes, 1995.10.21.

JBB Minutes 1995.12.16a

Juaneño 84B. Juaneño Band 84B General Council Meeting Minutes, 1995.12.16.

JBB Newsletter 1995.01.00

Juaneño 84B. Juaneño News, Juaneño Band 84B Newsletter, 1995.01.00.

JBM 1964.01.26
Juaneño Band of Mission Indians. Juaneño Band of Mission Indians Resolution, We
demand the removal of attorney Charles E. Burch Jr. and his associates for cause, and
further, that we hereby authorize a Committee of…Mission Indians to be selected at this
meeting from the Juaneño Band, the Gabrieleño Indians, Mission Indian Federation, and
Mission Indians at large, 1964.01.26.

JBM 1979
Juaneño Band of Mission Indians. Constitution of the Juaneño Band of Mission Indians,
1979.

JBM 1979.11.19
Juaneño Band of Mission Indians. Announcement, Our First Annual Reunion,
1979.11.19.

JBM 1983.11.19
Juaneño Band of Mission Indians. Special Notice, meeting with the Orange County
Historical Society, 1983.11.19.

JBM 1984.10.12
Zuker, Sonia. Certification and appointment of Ray Belardes as the Chief Spokesman and
Spiritual Leader of the Juaneño People, 1984.10.12.

JBM 1988.02.24
Juaneño Band of Mission Indians. Petition for Federal Recognition of the Juaneño Band
of Mission Indians in Compliance with 25 CFR Part 83, 1988.02.24.

JBM 1990.03.01
Juaneño Band of Mission Indians. Special News Bulletin, Juaneño Band of Mission
Indians regarding the forcible retirement of Floyd Nieblas, 1990.03.01.

JBM 1992.09.22
Belardes, David. Letter, Belardes to Anonymous, 1992.09.22.

268
Juaneño Band of Mission Indians (Petitioner #84A) Proposed Finding

JBM 1994 ca. Sec A 5.0

Juaneño Band of Mission Indians. Section A: General Comments and Questions. 5.0-
There are several closely related groups in this area of California and it is not always
clear which group is being referred to in the documents submitted with your petition,
1994 ca.

JBM 1994 ca. Sec A 6.0

Juaneño Band of Mission Indians. Section A: General Comments and Questions. 6.0-It is
important that the group be able to demonstrate political continuity from the past to the
present, 1994 ca.

JBM 1994 ca. Sec A 7.0

Juaneño Band of Mission Indians. Section A: General Comments and Questions. 7.0-It is
not clear whether some of the “leaders” involved in several local, regional, and nation
organizations had the support of the group as a whole, 1994 ca.

JBM 1994 ca. Sec A 8.0

Juaneño Band of Mission Indians. Section A: General Comments and Questions. 8.0-In
describing the current political system, you might include, among other things, a
discussion of dispute resolution, distribution of tribal resources, and how the members
bring issues before the tribal council, 1994 ca.

JBM 1994 ca. Sec B 1.0

Juaneño Band of Mission Indians. Section B: Comments and Questions Regarding
Documentation. 1.0-Your petition includes a number of documents but the narrative does
not explain how and why they are relevant to the criteria, 1994 ca.

JBM 1994 ca. Sec B 2.0

Juaneño Band of Mission Indians. Section B: Comments and Questions Regarding
Documentation. 2.0-While you have provided copies of some of the documents cited in
the petition narrative it is extremely important that copies of all documentation used as
supporting evidence be made available, 1994 ca.

JBM 1994 ca. Sec B 3.0

Juaneño Band of Mission Indians. Section B: Comments and Questions Regarding
Documentation. 3.0-The manuscript prepared by Scientific Resource Surveys, Inc.
included a chapter on Juaneño ethnography, 1994 ca.

JBM 1994 ca. Sec B 4.0

Juaneño Band of Mission Indians. Section B: Comments and Questions Regarding
Documentation. 4.0-Please describe the Marcus A. Forster and Alfonso Yorba
collections that are mentioned as sources in the petition and whether these collections
would be available to the BAR when your petition is placed on active consideration, 1994
ca.

269
Juaneño Band of Mission Indians (Petitioner #84A) Proposed Finding

JBM 1994 ca. Sec C 1.0

Juaneño Band of Mission Indians. Section C: Comments and Questions Regarding the
Membership List, Constitution, and Council Resolutions. 1.0-You should continue to keep
your membership list current by recording new births and deaths which take place in the
interim before the petition, 1994 ca.

JBM 1994 ca. Sec C 2.0

Juaneño Band of Mission Indians. Section C: Comments and Questions Regarding the
Membership List, Constitution, and Council Resolutions. 2.0-The constitution refers to a
1979 membership roll. A copy of this roll needs to be provided, 1994 ca.

JBM 1994 ca. Sec C 3.0

Juaneño Band of Mission Indians. Section C: Comments and Questions Regarding the
Membership List, Constitution, and Council Resolutions. 3.0-Please provide
documentation as to when the constitution was ratified pursuant to Article XI of the
constitution, 1994 ca.

JBM 1994 ca. Sec C 4.0

Juaneño Band of Mission Indians. Section C: Comments and Questions Regarding the
Membership List, Constitution, and Council Resolutions. 4.0-Enclosed are copies of the
first page of four of the attachments to your petition, 1994 ca.

JBM 1994 ca. Sec C 5.0

Juaneño Band of Mission Indians. Section C: Comments and Questions Regarding the
Membership List, Constitution, and Council Resolutions. 5.0-If you use a formal
enrollment application, please submit a sample copy of the application form, 1994 ca.

JBM 1994.09.00
Juaneño Band of Mission Indians. Voting members accepting Sonia Johnston as the
Interim Spokesperson for the General Council until our Tribal elections are complete and
official Officers of the Tribal Council are in place, 1994.09.00.

JBM 1994.12.22
Johnston, Sonia et al. Letter, Tribal Council to Belardes, 1994.12.22.

JBM Attendance 1983.06.18

Frietze, Jean L. et al. Juaneño Band of Mission Indians General Meeting Attendance List,
1983.06.18.

JBM Authorization 1951.04.07

Lobo, Clarence H. List of Juaneño Indians Authorizing Attorneys Littell, Norman M. and
Funkhouser, S. King to represent their land claims, 1951.04.07.

JBM Membership List 1987

Juaneño Band of Mission Indians. Juaneño Band of Mission Indians Membership List,
1987.

270
Juaneño Band of Mission Indians (Petitioner #84A) Proposed Finding

JBM Membership List 1994.12.24

Juaneño Band of Mission Indians. Juaneño Band of Mission Indians Supplemental Tribal
Membership List, 1994.12.24.

JBM Minutes 1979.09.15

Juaneño Band of Mission Indians. Juaneño Band of Mission Indians Tribal Council
Meeting Minutes, 1979.09.15.

JBM Minutes 1979.10.20

Juaneño Band of Mission Indians. Juaneño Band of Mission Indians Tribal Council
Meeting Minutes, 1979.10.20.

JBM Minutes 1980.06.21

Juaneño Band of Mission Indians. Juaneño Band of Mission Indians General Council
Meeting Minutes, 1980.06.21.

JBM Minutes 1982.10.09

Juaneño Band of Mission Indians. Juaneño Band of Mission Indians General Council
Meeting Minutes, 1982.10.09.

JBM Minutes 1984.02.18

Juaneño Band of Mission Indians. Juaneño Band of Mission Indians General Council
Meeting Minutes, 1984.02.18.

JBM Minutes 1984.09.16

Juaneño Band of Mission Indians. Juaneño Band of Mission Indians General Council
Meeting Minutes, 1984.09.16.

JBM Minutes 1985.07.00

Juaneño Band of Mission Indians. Juaneño Band of Mission Indians General Council
Meeting Minutes, 1985.07.00.

JBM Minutes 1985.08.17

Juaneño Band of Mission Indians. Juaneño Band of Mission Indians General Council
Meeting Minutes, 1985.08.17.

JBM Minutes 1986.02.22

Estrada, Fred. Juaneño Band of Mission Indians General Meeting Minutes, 1986.02.22.

JBM Minutes 1986.06.14

Juaneño Band of Mission Indians. Juaneño Band of Mission Indians General Council
Meeting Minutes, 1986.06.14.

271
Juaneño Band of Mission Indians (Petitioner #84A) Proposed Finding

JBM Minutes 1989.02.18

Juaneño Band of Mission Indians. Juaneño Band of Mission Indians General
Membership Meeting Minutes, 1989.02.18.

JBM Minutes 1992.06.27

Juaneño Band of Mission Indians. Juaneño Band of Mission Indians Tribal Council
Meeting Minutes, 1992.06.27.

JBM Minutes 1992.07.11

Juaneño Band of Mission Indians. Juaneño Band of Mission Indians Tribal Council Sub-
Committee Meeting for Federal Packet Minutes, 1992.07.11.

JBM Minutes 1993.02.20

Juaneño Band of Mission Indians. Juaneño Band of Mission Indians Tribal Council
Meeting Minutes, 1993.02.20.

JBM Minutes 1993.02.20a

Juaneño Band of Mission Indians. Juaneño Band of Mission Indians General Meeting
Minutes, 1993.02.20.

JBM Minutes 1993.05.15

Francis, Maria. Juaneño Band of Mission Indians General Meeting Minutes, 1993.05.15.

JBM Minutes 1994.05.21a

Juaneño Band of Mission Indians. Juaneño Band of Mission Indians General Council
Meeting Minutes, 1994.05.21.

JBM Newsletter 1980.06.01

Juaneño Band of Mission Indians. Juaneño Band of Mission Indians Newsletter,
1980.06.01.

JBM Newsletter 1980.12.01

Juaneño Band of Mission Indians. Juaneño Band of Mission Indians Newsletter,
1980.12.01.

JBM Newsletter 1981.01.01

Juaneño Band of Mission Indians. Juaneño Band of Mission Indians Newsletter,
1981.01.01.

JBM Newsletter 1981.02.01

Juaneño Band of Mission Indians. Juaneño Band of Mission Indians Newsletter,
1981.02.01.

JBM Newsletter 1981.06.01

Juaneño Band of Mission Indians. Juaneño Band of Mission Indians Newsletter,
1981.06.01.

272
Juaneño Band of Mission Indians (Petitioner #84A) Proposed Finding

JBM Newsletter 1981.08.01

Juaneño Band of Mission Indians. Juaneño Band of Mission Indians Newsletter,
1981.08.01.

JBM Newsletter 1982.01.00-1982.02.00

Juaneño Band of Mission Indians. Juaneño Band of Mission Indians Newsletter,
1982.01.00-1982.02.00.

JBM Newsletter 1982.09.01-1982.10.31

Juaneño Band of Mission Indians. Juaneño Band of Mission Indians Newsletter,
1982.09.01.

JBM Newsletter 1982.11.01-1982.12.31

Juaneño Band of Mission Indians. Juaneño Band of Mission Indians Newsletter,
1982.11.01.

JBM Newsletter 1983.01.00-1983.02.00

Juaneño Band of Mission Indians. Juaneño Band of Mission Indians Newsletter,
1983.01.00.

JBM Newsletter 1984.05.00-1984.06.00

Juaneño Band of Mission Indians. Juaneño Band of Mission Indians Newsletter,
1984.05.00.

JBM Newsletter 1985.07.01-1985.08.30

Juaneño Band of Mission Indians. Juaneño Band of Mission Indians Newsletter,
1985.07.01.

JBM Newsletter 1985.10.00

Juaneño Band of Mission Indians. Juaneño Band of Mission Indians Newsletter,
1985.10.00.

JBM Newsletter 1986.01.00

Juaneño Band of Mission Indians. Juaneño Band of Mission Indians Newsletter,
1986.01.00.

JBM Newsletter 1988.08.00

Juaneño Band of Mission Indians. Juaneño Band of Mission Indians Newsletter,
1988.08.00.

JBM Newsletter 1991.10.00

Juaneño Band of Mission Indians. Juaneño Band of Mission Indians Newsletter,
1991.10.00.

273
Juaneño Band of Mission Indians (Petitioner #84A) Proposed Finding

JBM Newsletter 1992.11.10

Juaneño Band of Mission Indians. Juaneño Band of Mission Indians Newsletter,
1992.11.10.

JBM Notice 1979.10.11

Belardes, Raymond T. Juaneño Band of Mission Indians Notice of Regular Meeting to be
held on October 20, 1979, 1979.10.11.

JBM Press Release 1951.05.23

Lobo, Clarence H. Juaneño Band of Mission Indians Press Release, 1951.05.23.

JBM Resolution 1951.05.19-1951.06.14

Mission Indians of San Juan Capistrano and Santa Ana. Juaneño Band of Mission Indians
Resolution, Resolution confirming employment and contracts of attorneys, 1951.05.19-
1951.06.14.

JBM Resolution 1964.01.26

Lobo, Clarence H. et al. Juaneño Band of Mission Indians Resolution, Re: Juaneño Band
and Gabrieleño Band. Resolution demanding the removal of attorney Charles E. Burch
Jr. and his associates, 1964.01.26.

JBM Tribal Council 1989 ca.

Juaneño Band of Mission Indians Tribal Council. Letter, Juaneño Band of Mission
Indians Tribal Council to Ray, 1989 ca.

JBMI-IP Attendance 1997.06.07

Perry, Joyce et al. JBMI-IP General Council Meeting Attendance List, 1997.06.07.

JBMI-IP Genealogy CD 2005.11.29

JBMI-IP. Compact Disc, JBMI-IP Genealogy FTW/Gedcom File, 2005.11.29.

JBMI-IP Minutes 1997.06.07

JBMI-IP. JBMI-IP General Council Meeting Minutes, 1997.06.07.

JBMI-IP Narrative 2005 Criteria 83.7(b)

JBMI-IP. JBMI-IP Petition Narrative Criteria 83.7(b), 2005.11.29.

JBMI-IP Narrative 2005 83.7(a)1

JBMI-IP. JBMI-IP Petition Narrative Criteria 83.7(a)1, 2005.11.29.

JBMI-IP Narrative 2005 83.7(a)1 Contents

JBMI-IP. JBMI-IP Group Petition Narrative Criteria 83.7(a)1 Table of Contents,
2005.11.29.

JBMI-IP Narrative 2005 83.7(a)2

JBMI-IP. JBMI-IP Petition Narrative Criteria 83.7(a)2, 2005.11.29.

274
Juaneño Band of Mission Indians (Petitioner #84A) Proposed Finding

JBMI-IP Narrative 2005 83.7(b) Contents

JBMI-IP. JBMI-IP Petition Narrative Table of Contents Criteria 83.7(b), 2005.11.29.

JBMI-IP Narrative 2005 Criteria 83.7(a) Contents

JBMI-IP. JBMI-IP Petition Narrative Table of Contents Criteria 83.7(a), 2005.11.29.

JBMI-IP Narrative 2005 Criteria 83.7(b) Contents

JBMI-IP. JBMI-IP Petition Narrative Criteria 83.7(b) Table of Contents, 2005.11.29.

JBMI-IP Narrative 2005 Criteria 83.7(c) Contents

JBMI-IP. JBMI-IP Petition Narrative Criteria 83.7(c) Table of Contents, 2005.11.29.

JBMI-IP Narrative 2005 Criteria 83.7(c) Part A

JBMI-IP. JBMI-IP Petition Narrative Criteria 83.7(c) Part A, 2005.11.29.

JBMI-IP Narrative 2005 Criteria 83.7(c) Part B

JBMI-IP. JBMI-IP Petition Narrative Criteria 83.7(c) Part B, 2005.11.29.

JBMI-IP Narrative 2005 Criteria 83.7(c) Contents

JBMI-IP. JBMI-IP Petition Narrative Table of Contents Criteria 83.7(c), 2005.11.29.

JBMI-IP Narrative 2005 Criteria 83.7(c)Contents B

JBMI-IP. JBMI-IP Petition Narrative Criteria 83.7(c) Table of Contents Part B,
2005.11.29.

JBMI-IP Narrative 2005 Criteria 83.7(d) Contents

JBMI-IP. JBMI-IP Petition Narrative Criteria 83.7(d) Table of Contents, 2005.11.29.

JBMI-IP Narrative 2005 Criteria 83.7(d) Contents

JBMI-IP. JBMI-IP Petition Narrative Table of Contents Criteria 83.7(d), 2005.11.29.

JBMI-IP Narrative 2005 Criteria 83.7(e)

JBMI-IP. JBMI-IP Petition Narrative Criteria 83.7(e), 2005.11.29.

JBMI-IP Narrative 2005 Criteria 83.7(e) Contents

JBMI-IP. JBMI-IP Petition Narrative Table of Contents Criteria 83.7(e), 2005.11.29.

Johnson et al. 2001.12.00

Johnson, John R. et al. Descendants of Native Communities in the Vicinity of Marine
Corps Base Camp Pendleton: An Ethnohistoric Study of Luiseño and Juaneño Cultural
Affiliation, 2001.12.00.

Johnson et al. 1998.09.00

Johnson, John R. et al. Ethnohistoric Basis for Cultural Affiliation in the Marine Corps
Base Camp Pendleton Area, 1998.09.00.

275
Juaneño Band of Mission Indians (Petitioner #84A) Proposed Finding

Johnston 1982.05.20
Johnston, Sonia. Letter, Johnston to Paige, Re: List of Photos, 1982.05.20.

Johnston 1994.12.29
Johnston, Sonia. Letter, Johnston to Gentry, 1994.12.29.

Johnston and Johnston 1993.10.18

Johnston, Sonia and Johnston, Darrell. Memorandum, Johnston and Johnston to All
Members of the Juaneño Band of Mission Indians Tribal Council, Re: Letter from Maria
Francis and Council Legal Status, 1993.10.18.

Johnston et al. 1996.02.17

Johnston, Sonia et al. Letter, Johnston et al. to Reckord, 1996.02.17.

Johnston, Caballero, et al. 1996.02.17 LOI

Johnston, Sonia et al. Letter, Johnston, Caballero, et al. to Reckord, Re: Letter of Intent
to Petition for Federal Recognition—the Juaneño Band of Mission Indians, 1996.02.17.

Juaneño v. General Council 1994.10.13

Superior Court. Juaneño Band of Mission Indians v. General Council of the Juaneño
Band of Mission Indians, 1994.10.13.

Juaneño v. General Council 1994.11.02

Superior Court. Juaneño Band of Mission Indians v. General Council of the Juaneño
Band of Mission Indians, 1994.11.02.

Ka’chi 1996 ca.

Ka’chi. Ceremonial History, 1996 ca.

Ka’chi 1999 ca. Girl’s Puberty Rite

Ka’chi. Juaneño Band of Mission Indians Acjachemem Nation’s Girls Puberty Rite
Ceremony, 1999 ca.

Krekelberg 1998
Krekelberg, William F. San Juan Capistrano Mission Restoration: A Chronological
Guide, 1998.

Las Vegas Sun 2003.02.13

Werner, Erica. Tribal Members Question Casino Backer’s Motives, 2003.02.13.

Lawrence and Holquin 2005.08.23

Lawrence, Mechelle and Holquin, Arthur A. Letter, Lawrence and Holquin to Rivera,
2005.08.23.

276
Juaneño Band of Mission Indians (Petitioner #84A) Proposed Finding

League of California Indians 1953.09.27a

Tafoya, Frank. Petition, League of California Indians to Littell, Petition requesting a
hearing before Congress for their delegate, Clarence H. Lobo, 1953.09.27.

League of California Indians 1954.04.00

League of California Indians. League of California Indians Newsletter, 1954.04.00.

League of California Indians Notice 1955.03.00 ca.

League of California Indians. League of California Indians Notice of Meeting to Be Held
on March 27, 1955.03.00 ca.

Littell 1958.04.25
Littell, Norman M. Letter, Littell to Friends (Mission Indians), 1958.04.25.

Lobo 1948.04.05
Juaneño Band of Mission Indians. Juaneño Band of Mission Indians Resolution,
Resolution Authorizing Employment of Attorney for Capistrano Band of Indians of
California, 1948.04.05.

Lobo 1948.08.00
Lobo, Clarence. Affidavit of Clarence Lobo, 1948.08.00.

Lobo 1950-1951
Lobo, Clarence. Clarence Lobo’s Records of Membership Meetings, Collections, and
California Claims Case Payments, 1950-1951.

Lobo 1951.04.13
Lobo, Clarence H. Letter, Lobo to Sandoval, 1951.04.13.

Lobo 1951.05.24
Lobo, Clarence H. List of Names and Addresses, 1951.05.24.

Lobo 1952.12.30
Lobo, Clarence H. Letter, Lobo to Hill, 1952.12.30.

Lobo 1954.01.30
Lobo, Clarence H. Letter of Resignation, Lobo to President of the Mission Indian
Federation, 1954.01.30.

Lobo 1961.07.14
Lobo, Clarence H. Letter, Lobo to Indian Commission, 1961.07.14.

Lobo 1964.01.28
Lobo, Clarence H. Letter, Lobo to Willis, 1964.01.28.

277
Juaneño Band of Mission Indians (Petitioner #84A) Proposed Finding

Lobo 1964.02.17
Lobo, Clarence H. Letter, Lobo to Congressman, 1964.02.17.

Lobo 1964.03.12
Lobo Clarence H. Letter, Lobo to Cushing, 1964.03.12.

Lobo 1964.03.13
Lobo, Clarence H. Letter, Lobo to Burch, 1964.03.13.

Lobo 1964.04.01
Lobo, Clarence H. Letter, Lobo to Willis, 1964.04.01.

Lobo 1997.04.16
Lobo, Frank P. Letter, Lobo to Tribal Chair, Tribal Council, Election Committee,
Investigation Committee, Re: Postponement of the Tribal Elections until a series of issues
are adequately resolved, 1997.04.16.

Lobo et al. 1959.08.23-1959.09.02

Lobo, Clarence H. et al. Contract, Lobo et al. to Lindsley and Staniforth, 1959.08.23-
1959.09.02.

Lobo et al. 1997.06.06

Lobo, Harley D. (Wick) et al. Letter, Lobo et al. to Frietze, 1997.06.06.

Lobo, Marguerite et al. 1999.01.13

Lobo, Marguerite et al. Interview: Lobo, Marguerite and Lobo, Wick. 1999.01.13.

Lobo, Viola 1937 ca. Lexicon

Lobo, Viola. Juaneño Lexicon, 1937 ca.

Lopez 1997.04.08
Lopez, Lupe C. Announcement, Lopez Response to Mr. Eugene Mendez’ Letter,
1997.04.08.

Lopez 1997.04.19
Lopez, Lupe C. Memorandum, Lopez to Election Committee, 1997.04.19.

Los Angeles Times 1964.07.03

Anonymous. Indian Blames Title Confusion on White Man, 1964.07.03.

Los Angeles Times 1980.06.08

Berkman, Leslie. The Cry of the Juaneño Indians: ‘We Exist!’, 1980.06.08.

Los Angeles Times 1994.03.13

Granberry, Michael. A Tribe’s Battle for Its Identity, 1994.03.13.

278
Juaneño Band of Mission Indians (Petitioner #84A) Proposed Finding

Los Angeles Times 1994.03.13a

Granberry, Michael. Orange County Tribe Battles for Its Identity, 1994.03.13.

Los Angeles Times 1994.11.24

Reyes, David. Ousted Juaneño Leader Fails to Win Injunction, 1994.11.24.

Los Angeles Times 2003.05.21

McKibben, Dave. San Juan OKs School’s Athletic Fields, 2003.05.21.

Los Angeles Times 2003.09.04

McKibben, Dave. O.C. Catholic High School Opening Splits Tribe, 2003.09.04.

Lugo, Isabel Verdugo 1962.10.08

Lugo, Isabel Verdugo. Juaneño and Gabrieleno Bands of Mission Indians Enrollment
Application: Lugo, Isabel Verdugo, 1962.10.08.

Mahady 1990.06.08
Mahady, E. J. Jr. Letter, Mahady to Belardes, 1990.06.08.

Manriquez, Dolores 2000.05.26

Manriquez, Dolores. Interview: Manriquez, Dolores, 2000.05.26.

Marston 1979.01.25
Marston, Lester J. Letter, Marston to Belardes, 1979.01.25.

Martinez 1954.07.11
Martinez, James. Letter, Martinez to Lobo, 1954.07.11.

McMullen, Helen 2000.06.03

McMullen, Helen. Interview: McMullen, Helen, 2000.06.03.

Membership List 1951 ca.

Anonymous. List of Members, 1951 ca.

Mendez 1997.01.17
Mendez, Eugene Joseph. Letter, Mendez to Belardes, 1997.01.17.

Mendez 1997.04.00
Mendez, Eugene J. Letter, Mendez to Belardes, 1997.04.00.

Mendez 1997.05.29
Mendez, Eugene Joseph. Letter, Mendez to Belardes, 1997.05.29.

Merrifield 1999.09.23
Merrifield, Micael J. The Juaneño Band of Mission Indians are Alive and Well,
1999.09.23.

279
Juaneño Band of Mission Indians (Petitioner #84A) Proposed Finding

Merrifield, 2005
Merrifield, Micael. Abstract: United States Censuses of 1860 to 1930, 2005.

MIF Minutes 1928.04.02-1928.04.07

Mission Indian Federation. Mission Indian Federation Meeting Minutes, 1928.04.02-
1928.04.07.

Moody 1990.06.05
Moody, Cynthia A. Letter, Moody to Belardes, 1990.06.05.

Muslin 1994.02.08
Muslin, Dan. Letter, Muslin to Belardes, 1994.02.08.

Newspaper 1929 ca.

Anonymous. Mission Indians Aid Exhibition, 1929 ca.

Newspaper 1975
Anonymous. Indian Council Elects Officers, 1975.

Newspaper 2003.02.09
Werner, Erica. Factions Vie For Indian Village Site, 2003.02.09.

Newspaper Article 1940.05.31

Anonymous. Unschooled Mission Indian, Master of Six Languages, Dies, 1940.05.31.

Newspaper Article 1964 ca.

Anonymous. Chief Lobo Takes Over Campsite, 1964 ca.

Newspaper Article 1973.01.03

Anonymous. OC Indians Complaining About Land, 1973.01.03.

Newspaper Article 1978.03.00

Wassaja. Juaneño Tribe, 1978.03.00.

O’Campo, Joe 2000.08.18

O’Campo, Joe A. Interview: O’Campo, Joe, 2000.08.18.

O’Neil 1980 ca. Ajachme

O’Neil, Stephen. Why Ajachme Equals Acaptivit, 1980 ca.

O’Neil 2004.11.30
O’Neil, Stephen. The Acjachemen in the Franciscan Mission System: Demographic
Collapse and Social Change, 2004.11.30.

280
Juaneño Band of Mission Indians (Petitioner #84A) Proposed Finding

O’Neil 2004.11.30 Appendix A

O’Neil, Stephen. Village of Puituide, Appendix A, Acjachemen in the Franciscan Mission
System: Demographic Collapse and Social Change, 2004.11.30.

O’Neil 2004.11.30 Appendix B

O’Neil, Stephen. Village of Acaptivit, Appendix B, Acjachemen in the Franciscan
Mission System: Demographic Collapse and Social Change, 2004.11.30.

O’Neil 2004.11.30 Appendix C

O’Neil, Stephen. Village of Julbe, Appendix C, Acjachemen in the Franciscan Mission
System: Demographic Collapse and Social Change, 2004.11.30.

O’Neil 2004.11.30 Appendix D

O’Neil, Stephen. Village of Tobna, Appendix D, Acjachemen in the Franciscan Mission
System: Demographic Collapse and Social Change, 2004.11.30.

O’Neil 2004.11.30 Appendix E

O’Neil, Stephen. Village of Pange, Appendix E, Acjachemen in the Franciscan Mission
System: Demographic Collapse and Social Change, 2004.11.30.

O’Neil 2004.11.30 Appendix F

O’Neil, Stephen. Village of Zoucche, Appendix F, Acjachemen in the Franciscan Mission
System: Demographic Collapse and Social Change, 2004.11.30.

O’Neil 2004.11.30 Appendix G

O’Neil, Stephen. Village of Tove, Appendix G, Acjachemen in the Franciscan Mission
System: Demographic Collapse and Social Change, 2004.11.30.

O’Neil 2004.11.30 Appendix H

O’Neil, Stephen. Village of Tomome, Appendix H, Acjachemen in the Franciscan Mission
System: Demographic Collapse and Social Change, 2004.11.30.

O’Neil 2004.11.30 Appendix I

O’Neil, Stephen. Village of Equellme, Appendix I, Acjachemen in the Franciscan Mission
System: Demographic Collapse and Social Change, 2004.11.30.

O’Neil 2004.11.30 Appendix J

O’Neil, Stephen. Village of Tauque, Appendix J, Acjachemen in the Franciscan Mission
System: Demographic Collapse and Social Change, 2004.11.30.

O’Neil 2004.11.30 Appendix K

O’Neil, Stephen. Village of Huhunga, Appendix K, Acjachemen in the Franciscan
Mission System: Demographic Collapse and Social Change, 2004.11.30.

281
Juaneño Band of Mission Indians (Petitioner #84A) Proposed Finding

O’Neil 2004.11.30 Appendix L

O’Neil, Stephen. Village of Alauna, Appendix L, Acjachemen in the Franciscan Mission
System: Demographic Collapse and Social Change, 2004.11.30.

O’Neil 2004.11.30 Appendix M

O’Neil, Stephen. Village of Huichme, Appendix M, Acjachemen in the Franciscan
Mission System: Demographic Collapse and Social Change, 2004.11.30.

O’Neil 2004.11.30 Appendix N

O’Neil, Stephen. Village of Llecupe, Appendix N, Acjachemen in the Franciscan Mission
System: Demographic Collapse and Social Change, 2004.11.30.

O’Neil 2004.11.30 Appendix O

O’Neil, Stephen. Village of Sagivit/Guillucome, Appendix O, Acjachemen in the
Franciscan Mission System: Demographic Collapse and Social Change, 2004.11.30.

O’Neil 2004.11.30 Appendix P

O’Neil, Stephen. Village of Mochuachem, Appendix P, Acjachemen in the Franciscan
Mission System: Demographic Collapse and Social Change, 2004.11.30.

O’Neil 2004.11.30 Appendix Q

O’Neil, Stephen. Village of Chacape, Appendix Q, Acjachemen in the Franciscan
Mission System: Demographic Collapse and Social Change, 2004.11.30.

O’Neil 2004.11.30 Appendix R

O’Neil, Stephen. Village of Pomameye, Appendix R, Acjachemen in the Franciscan
Mission System: Demographic Collapse and Social Change, 2004.11.30.

O’Neil 2004.11.30 Appendix S

O’Neil, Stephen. Village of Atosemeie, Appendix S, Acjachemen in the Franciscan
Mission System: Demographic Collapse and Social Change, 2004.11.30.

O’Neil 2004.11.30 Appendix T

O’Neil, Stephen. Village of Nabojot, Appendix T, Acjachemen in the Franciscan Mission
System: Demographic Collapse and Social Change, 2004.11.30.

O’Neil 2004.11.30 Appendix U

O’Neil, Stephen. Village of Pajavja, Appendix U, Acjachemen in the Franciscan Mission
System: Demographic Collapse and Social Change, 2004.11.30.

O’Neil 2004.11.30 Appendix V

O’Neil, Stephen. Village of Anonga, Appendix V, Acjachemen in the Franciscan Mission
System: Demographic Collapse and Social Change, 2004.11.30.

282
Juaneño Band of Mission Indians (Petitioner #84A) Proposed Finding

O’Neil 2004.11.30 Appendix W

O’Neil, Stephen. Village of Paplenga, Appendix W, Acjachemen in the Franciscan
Mission System: Demographic Collapse and Social Change, 2004.11.30.

O’Neil 2004.11.30 Appendix X

O’Neil, Stephen. Village of Amauge, Appendix X, Acjachemen in the Franciscan Mission
System: Demographic Collapse and Social Change, 2004.11.30.

O’Neil 2004.11.30 Appendix Y

O’Neil, Stephen. Mission San Juan Capistrano Sacramental Registers Database,
Appendix Y, Acjachemen in the Franciscan Mission System: Demographic Collapse and
Social Change, 2004.11.30.

O’Neil 2004.11.30 Reference List

O’Neil, Stephen. Reference List for Acjachemen in the Franciscan Mission System:
Demographic Collapse and Social Change, 2004.11.30.

Orange County Register 1979.11.22 [Obituary]

Hawk, Steve. Obituary: Clarence H. Lobo, Chief of Juaneño Indians, Dies at 72,
1979.11.22.

Orange County Register 1981.04.23

Rose, Andrew. Indians Vow a Fight Over Weir Development, 1981.04.23.

Orange County Register 1985.07.19

Hawk, Steve. Maverick Juaneño Chief Ruffles Feathers in Effort to Win U.S. Recognition
of Tribe, 1985.07.19.

Orange County Register 1986.06.23

Woo, Louise. Festival to Celebrate Orange’s Mexican and Indian Heritage, 1986.06.23.

Orange County Register 1989.02.21

Serrano, Barbara A. Juaneño Indians Elect Activist as Chairman of the Tribal Council,
1989.02.21.

Orange County Register 1990.02.10

Horan, Andrew. Departure Fuels Racial Tension: Some Mission Indians Feel Squelched,
1990.02.10.

Orange County Register 1990.03.16

Mickadeit, Frank. Juaneños Plan Protest at Mission, 1990.03.16.

Orange County Register 1990.03.26

Mickadeit, Frank. Juaneños Urge Expansion of Old Mission Cemetery, 1990.03.26.

283
Juaneño Band of Mission Indians (Petitioner #84A) Proposed Finding

Orange County Register 1990.09.16

Legon, Jeordan. Indians Protest at San Juan Mission, 1990.09.16.

Orange County Register 1992.02.25

Mickadeit, Frank. Capistrano’s New Matriarch Wastes No Time Getting Started,
1992.02.25.

Orange County Register 1994.10.18

Volzke, Jonathan. Dissenters in Juaneño Tribe File a Lawsuit Against Leaders,
1994.10.18.

Orange County Register 1996.01.07

Basheda, Lori. Juaneños Resurrect Their Lost Language, 1996.01.07.

Orange County Register 1997.07.07 Juaneños

Anonymous. Juaneños: A People’s Orange County History, 1997.07.07.

Orange County Register 1997.07.12

Chang, Daniel. Juaneños Reopen Talks on Casino Proposal, 1997.07.12.

Orange County Register 2003.01.16

Nieblas, Jerry. Land Controversy, 2003.01.16.

Orange County Register 2003.05.20

Teubner, Nellene. School OK’d on Burial Ground, 2003.05.20.

Orange County Register 2005.07.08

Vardon, Susan Gill. Split Tribe Seeks Unity, 2005.07.08.

Pabujaquim, Facunda Descendants

Juaneño 84B. Descendants: Pabujaquim, Facunda, 1753-1995, 2004.07.24.

Parra 1931
Parra, Ernest. Application for Enrollment in a Nonreservation School, Eva Parra, 1931.

Parra 1931a
Parra, Ernest. Application for Enrollment in a Nonreservation School, Benedicta Parra,
1931.

Pearlman 1970 Baptisms

Pearlman, Agnes B. List of Baptisms from Mission San Juan Capistrano, 1853-1906,
1970.

Pearlman 1970 Deaths

Pearlman, Agnes B. List of Deaths at the Mission San Juan Capistrano (1916.09.27-
1928.12.06), 1970.

284
Juaneño Band of Mission Indians (Petitioner #84A) Proposed Finding

Pieper/Martinsen 1994.05.23
Pieper, Gloria G. Letter, Pieper to Belardes, 1994.05.23.

Pink 1982.02.24
Pink, William J. Letter, Pink to Belardes, 1982.02.24.

Rannals 1993.09.27
Rannals, L. D. Letter, Rannals to Belardes, 1993.09.27.

Reckord 1995.07.18
Reckord, Holly. Letter, Reckord to Belardes, 1995.07.18.

Reckord 1995.07.18 Johnston

Reckord, Holly. Letter, Reckord to Johnston, 1995.07.18.

Register 1964 ca. No Chief

Anonymous. I’m No Chief, Indian Admits, 1964 ca.

Register 1964 ca. Support Lobo

Anonymous. Juaneño Indians Support Lobo, Act to Buy Tribal Forest Land, 1964 ca.

Register 1964.01.31
Anonymous. Capo Indian Chief Seeks Tribes Reorganization, 1964.01.31.

Register 1964.07.04
Anonymous. Juaneño Indians Support Lobo, Act to Buy Tribal Forest Land, 1964.07.04.

Register 1964.07.06
Erney, Clint. Indian on Warpath; Tells Crusade Plans, 1964.07.06.

Register 1971 ca. OC Land

Wulff, Stan. Without Reservation, Juaneño Indians Lay Claim to OC Land, 1971 ca.

Register 1979.11.22 [Obituary]

Hawk, Steve. Obituary: Clarence H. Lobo, Chief of Juaneño Indians, Dies at 72,
1979.11.22.

Register 1979.11.22 ca.

Anonymous. Juaneño Indians Set Park Powwow, 1979.11.22. ca.

Register 1981.11.30
Gray, James. Historic Weir Canyon at a Crossroads, 1981.11.30.

285
Juaneño Band of Mission Indians (Petitioner #84A) Proposed Finding

Rios 1989.12.11
Rios, Stephen M. Memorandum, Rios to State, County, City, and Local Agencies,
Municipalities, and Governments; Private Industry and the Academic Community;
Interested Persons, Re: Authorization to Represent, Negotiate, and Enter Into Contracts
on Behalf of the Juaneño Band of Mission Indians, 1989.12.11.

Rios, Juanita et al. 1982

Rios, Juanita et al. Interview: Rios, Juanita and Jim, Bernice, et al., 1982 ca.

Rivera et al. 2005.04.12

Rivera, Anthony et al. Verification of Supplemental Data for Inclusion in Petition 84A,
2005.04.12.

Robles et al. 1924.03.03

Robles, Susan et al. Resignation from the Mission Indian Federation, 1924.03.03.

Rogers 1993.04.12
Rogers, E. L. Letter, Rogers to Belardes, 1993.04.12.

Romero, Teeter 1998.05.11

Romero, Teeter Marie. Interview: Romero, Teeter, 1998.05.11.

Sacramento Bee 2003.02.10

Wilson, Janet. He Wins No Friends By Reburying Indian Remains, 2003.02.10.

San Diego Union 1950.05.09

Anonymous. Indian Fund Restoration Disclosed, 1950.05.09.

San Diego v. Jujuvit 1797.03.05 Brief

Osuna, Joaquin. San Diego v. Aurelio Jujuvit, Court Brief, 1797.03.05.

San Diego v. Jujuvit 1797.06.00 ca. 1st Ratification

Grajera, Antonio. San Diego v. Aurelio Jujuvit, Ratification of the First Witness, Pedro
Poyorena, 1797.06.00 ca.

San Diego v. Jujuvit 1797.06.00 ca. 2nd Ratification

Grajera, Antonio. San Diego v. Aurelio Jujuvit, Ratification of the Second Witness,
Francisco Sotelo, 1797.06.00 ca.

San Diego v. Jujuvit 1797.06.00 ca. 2nd Statement

Grajera, Antonio. San Diego v. Aurelio Jujuvit, Statement of the Second Witness,
Francisco Sotelo, 1797.06.00 ca.

San Diego v. Jujuvit 1797.06.00 ca. 3rd Ratification

Grajera, Antonio. San Diego v. Aurelio Jujuvit, Ratification of the Third Witness [The
Indian Camilo], 1797.06.00 ca.

286
Juaneño Band of Mission Indians (Petitioner #84A) Proposed Finding

San Diego v. Jujuvit 1797.06.00 ca. 5th Ratification

Grajera, Antonio. San Diego v. Aurelio Jujuvit, Ratification of the Fifth Witness, Bruno,
1797.06.00 ca.

San Diego v. Jujuvit 1797.06.00 ca. Brief

Grajera, Antonio. San Diego v. Aurelio Jujuvit, Appointment of Corporal Jose Pico as
Interpreter, 1797.06.00 ca.

San Diego v. Jujuvit 1797.06.00 ca. Confession

Grajera, Antonio. San Diego v. Aurelio Jujuvit, Confession of the Culprit Aurelio
[Jujuvit], 1797.06.00 ca.

San Diego v. Jujuvit 1797.06.00 ca. Fifth Statement

Grajera, Antonio. San Diego v. Aurelio Jujuvit, Statement of the Fifth Witness, Brune
[Alcalde], 1797.06.00 ca.

San Diego v. Jujuvit 1797.06.00 ca. First Testimony

Grajera, Antonio. San Diego v. Aurelio Jujuvit, Testimony of the First Witness, Pedro
Poyorena, 1797.06.00 ca.

San Diego v. Jujuvit 1797.06.00 ca. Ratification

Grajera, Antonio. San Diego v. Aurelio Jujuvit, Ratification of the Culprit, Aurelio
Jujuvit, 1797.06.00 ca.

San Diego v. Jujuvit 1797.06.00 ca. Sixth Statement

Grajera, Antoino. San Diego v. Aurelio Jujuvit, Statement of the Sixth Witness, Benedicta,
1797.06.00 ca.

San Diego v. Jujuvit 1797.06.00 ca. Third Statement

Grajera, Antonio. San Diego v. Aurelio Jujuvit, Statement of the Third Witness, Carnillo,
1797.06.00 ca.

San Diego v. Jujuvit 1797.06.00 ca. Brief

Grajera, Antonio. San Diego v. Aurelio Jujuvit, Judicial Proceeding Concerning the Lack
of One Witness, 1797.06.00 ca.

San Diego v. Jujuvit 1797.06.20

Grajera, Antonio. San Diego v. Aurelio Jujuvit, Statement of the Seventh Witness, Juan
Josef, 1797.06.20.

San Diego v. Jujuvit 1797.06.20 6th Ratification

Grajera, Antonio. San Diego v. Aurelio Jujuvit, Ratification of the Sixth Witness [the
Indian Benedicta], 1797.06.20.

287
Juaneño Band of Mission Indians (Petitioner #84A) Proposed Finding

San Diego v. Jujuvit 1797.06.20 Brief

Grajera, Antonio. San Diego v. Aurelio Jujuvit, Appointment of the Defender and
Acceptance of the Defender, 1797.06.20.

San Diego v. Jujuvit 1797.06.20 Evidence

Santiago, Juan Norberto de. San Diego v. Aurelio Jujuvit, Copy of the Paper of the
Church that the Culprit Aurelio Presented, 1797.06.20.

San Diego v. Jujuvit 1797.06.21 7th Ratification

Grajera, Antonio. San Diego v. Aurelio Jujuvit, Ratification of the Seventh Witness [the
Indian Juan Jose], 1797.06.21.

San Diego v. Jujuvit 1797.08.00 ca. Confrontation 2

Grajera, Antonio. San Diego v. Aurelio Jujuvit, Confrontation with the Second Witness
[The soldier Francisco Sotelo], 1797.08.00 ca.

San Diego v. Jujuvit 1797.08.00 ca. Confrontation 3

Grajera, Antonio. San Diego v. Aurelio Jujuvit, Confrontation with the Third Witness,
Camilo, 1797.08.00 ca.

San Diego v. Jujuvit 1797.08.00 ca. Confrontation 4

Grajera, Antonio. San Diego v. Aurelio Jujuvit, Reason [Why] the Confrontation with the
Fourth Witness, Isidro Aguilar, is Missing, 1797.08.00 ca.

San Diego v. Jujuvit 1797.08.00 ca. Confrontation 5

Grajera, Antonio. San Diego v. Aurelio Jujuvit, Confrontation with the Fifth Witness
Bruno, 1797.08.00 ca.

San Diego v. Jujuvit 1797.08.00 ca. Confrontation 6

Grajera, Antonio. San Diego v. Aurelio Jujuvit, Confrontation with the Sixth Witness
Benedicta, 1797.08.00 ca.

San Diego v. Jujuvit 1797.08.00 ca. Confrontation 7

Grajera, Antonio. San Diego v. Aurelio Jujuvit, Confrontation with the Seventh Witness
Juan Josef, 1797.08.00 ca.

San Diego v. Jujuvit 1797.08.13 Verdict

Grajera, Antonio. San Diego v. Aurelio Jujuvit, Verdict, 1797.08.13.

San Diego v. Jujuvit 1797.08.29 Confrontation 1

Grajera, Antonio. San Diego v. Aurelio Jujuvit, Confrontation of the Culprit with the
First Witness [Corporal Poyorena], 1797.08.29.

288
Juaneño Band of Mission Indians (Petitioner #84A) Proposed Finding

San Diego v. Jujuvit 1797.10.17 Brief

Borica, Diego de. San Diego v. Aurelio Jujuvit, The Governor of the Californias sends
the Case drawn up against Aurelio Jujuvit, Indian of Mission San Juan Capistrano
accused of having caused the death of his wife, Tomasa Coroni, 1797.10.17.

San Diego v. Jujuvit 1797.12.12 Brief

Cacho. San Diego v. Aurelio Jujuvit, Notification of the ruling to Superiors, 1797.12.12.

San Diego v. Jujuvit 1798.04.16 Brief

Borica, Diego de. San Diego v. Aurelio Jujuvit, Governor of the Californias says he has
des…the Indian Aurelio Jujuvit in accordance with his immunity to four years of public
service at his residence, 1798.04.16.

San Diego v. Jujuvit 1797.10.15 Brief

Grajera, Antonio. San Diego v. Aurelio Jujuvit, Instruction to send letter to the Viceroy
Marques de Branciforte, 1797.10.15.

San Juan Capistrano Dispatch 1990

Bealer, Cherylanne. SJC Has a Party; Indian Protest, 1990.

San Juan Capistrano School 1916.04.00

San Juan Capistrano. List, First and Second Grades, Miss Brown Teacher, 1916.04.00.

San Juan School 1916.04.00

SJC School. Photograph of Miss Brown’s Class, SJC School, 1916.04.00.

Santa Ana Register 1976.08.15

Rulff, Stan. Juaneños: A 200-Year Fight To Survive, 1976.08.15.

Saunders and O’Sullivan 1930

Saunders, Charles Francis. Capistrano Nights: Tales of a California Mission Town, 1930.

Schafer 2002
Schafer, Robert G. Three Juaneños, 2002.

Schafer 2004
Schafer, Robert G. Coroni and Nu: Native Americans of Mission San Juan Capistrano in
the Colonial Period, 1776-1848, 2004.

Shipek 1979 ca.

Shipek, Florence C. San Juan Capistrano Band of Mission Indians, 1979 ca.

Shipek 1979.11.24
Shipek, Florence C. Letter, Shipek to Belardes, 1979.11.24.

289
Juaneño Band of Mission Indians (Petitioner #84A) Proposed Finding

SJC Baptisms I 0001-0288

Mission San Juan Capistrano. Mission San Juan Capistrano Baptism Register I: 1776-
1780, 1962.06.14.

SJC Baptisms I 0289-0672

Mission San Juan Capistrano. Mission San Juan Capistrano Baptism Register I: 1781-
1785, 1962.06.14.

SJC Baptisms I 0673-1059

Mission San Juan Capistrano. Mission San Juan Capistrano Baptism Register I: 1786-
1790, 1962.06.14.

SJC Baptisms I 1060-1554

Mission San Juan Capistrano. Mission San Juan Capistrano Baptism Register I: 1791-
1795, 1962.06.14.

SJC Baptisms I 1565-2099

Mission San Juan Capistrano. Mission San Juan Capistrano Baptism Register I: 1796-
1800, 1962.06.14.

SJC Baptisms I 2100-2417

Mission San Juan Capistrano. Mission San Juan Capistrano Baptism Register I: 1801-
1805, 1962.06.14.

SJC Baptisms I 2418-3402

Mission San Juan Capistrano. Mission San Juan Capistrano Baptism Register I: 1806-
1812, 1962.06.14.

SJC Baptisms II 3403-3528

Mission San Juan Capistrano. Mission San Juan Capistrano Baptism Register II: 1812-
1815, 1962.06.14.

SJC Baptisms II 3403-3541

Mission San Juan Capistrano. Mission San Juan Capistrano Baptism Register II: 1812-
1815, 1962.06.14.

SJC Baptisms II 3529-3779

Mission San Juan Capistrano. Mission San Juan Capistrano Baptism Register II: 1815-
1820, 1962.06.14.

SJC Baptisms II 3542-3772

Mission San Juan Capistrano. Mission San Juan Capistrano Baptism Register II: 1816-
1820, 1962.06.14.

290
Juaneño Band of Mission Indians (Petitioner #84A) Proposed Finding

SJC Baptisms II 3775-4017

Mission San Juan Capistrano. Mission San Juan Capistrano Baptism Register II: 1821-
1825, 1962.06.14.

SJC Baptisms II 3786-4017

Mission San Juan Capistrano. Mission San Juan Capistrano Baptism Register II: 1821-
1825, 1962.06.14.

SJC Baptisms II 4018-4278

Mission San Juan Capistrano. Mission San Juan Capistrano Baptism Register II: 1826-
1831, 1962.06.14.

SJC Baptisms II 4247-4425

Mission San Juan Capistrano. Mission San Juan Capistrano Baptism Register II: 1831-
1835, 1962.06.14.

SJC Baptisms II 4435-4539

Mission San Juan Capistrano. Mission San Juan Capistrano Baptism Register II: 1836-
1840, 1962.06.14.

SJC Baptisms II 4435-4553

Mission San Juan Capistrano. Mission San Juan Capistrano Baptism Register II: 1837-
1841, 1962.06.14.

SJC Baptisms II 4540-4609

Mission San Juan Capistrano. Mission San Juan Capistrano Baptism Register II: 1841-
1845, 1962.06.14.

SJC Baptisms II 4544-4611

Mission San Juan Capistrano. Mission San Juan Capistrano Baptism Register II: 1841-
1845, 1962.06.14.

SJC Baptisms II 4610-4694

Mission San Juan Capistrano. Mission San Juan Capistrano Baptism Register II: 1846-
1850, 1962.06.14.

SJC Baptisms II 4611-4701

Mission San Juan Capistrano. Mission San Juan Capistrano Baptism Register II: 1846-
1851, 1962.06.14.

SJC Baptisms II 4693-4829

Mission San Juan Capistrano. Mission San Juan Capistrano Baptism Register II: 1851-
1853, 1962.06.14.

291
Juaneño Band of Mission Indians (Petitioner #84A) Proposed Finding

SJC Baptisms II 4695-4827

Mission San Juan Capistrano. Mission San Juan Capistrano Baptism Register II: 1851-
1853, 1962.06.14.

SJC Baptisms III 0001-0356

Mission San Juan Capistrano. Mission San Juan Capistrano Baptism Register III: 1854-
1859, 1962.06.14.

SJC Baptisms III 0358-0834

Mission San Juan Capistrano. Mission San Juan Capistrano Baptism Register III: 1860-
1864, 1962.06.14.

SJC Baptisms III 0835-1349

Mission San Juan Capistrano. Mission San Juan Capistrano Baptism Register III: 1865-
1869, 1962.06.14.

SJC Baptisms III 1350-1485

Mission San Juan Capistrano. Mission San Juan Capistrano Baptism Register III: 1870-
1874, 1962.06.14.

SJC Baptisms III 1486-1742

Mission San Juan Capistrano. Mission San Juan Capistrano Baptism Register III: 1875-
1879, 1962.06.14.

SJC Baptisms III 1743-1866

Mission San Juan Capistrano. Mission San Juan Capistrano Baptism Register III: 1880-
1884, 1962.06.14.

SJC Baptisms III 1855-1910

Mission San Juan Capistrano. Mission San Juan Capistrano Baptism Register III: 1855-
1910. Index, 1962.06.14.

SJC Baptisms III 1867-1973

Mission San Juan Capistrano. Mission San Juan Capistrano Baptism Register III: 1885-
1889, 1962.06.14.

SJC Baptisms III 1974-2117

Mission San Juan Capistrano. Mission San Juan Capistrano Baptism Register III: 1890-
1894, 1962.06.14.

SJC Baptisms III 2118-2202

Mission San Juan Capistrano. Mission San Juan Capistrano Baptism Register III: 1895-
1899, 1962.06.14.

292
Juaneño Band of Mission Indians (Petitioner #84A) Proposed Finding

SJC Baptisms III 2203-2259

Mission San Juan Capistrano. Mission San Juan Capistrano Baptism Register III: 1900-
1904, 1962.06.14.

SJC Baptisms III 2260-2346

Mission San Juan Capistrano. Mission San Juan Capistrano Baptism Register III: 1905-
1910, 1962.06.14.

SJC Baptisms Index 1812-1853

Mission San Juan Capistrano. Mission San Juan Capistrano Baptism Register II: 1812-
1853 Index, 1962.06.14.

SJC Burials [1871-1875]

Mission San Juan Capistrano. Mission San Juan Capistrano Death Register: 1871-1875,
1962.06.14.

SJC Burials [1876-1880]

Mission San Juan Capistrano. Mission San Juan Capistrano Death Register: 1876-1880,
1962.06.14.

SJC Burials [1880-1885]

Mission San Juan Capistrano. Mission San Juan Capistrano Death Register: 1880-1885,
1962.06.14.

SJC Burials [1886-1890]

Mission San Juan Capistrano. Mission San Juan Capistrano Death Register: 1886-1890,
1962.06.14.

SJC Burials [1890-1894]

Mission San Juan Capistrano. Mission San Juan Capistrano Death Register: 1890-1894,
1962.06.14.

SJC Burials [1895-1900]

Mission San Juan Capistrano. Mission San Juan Capistrano Death Register: 1895-1900,
1962.06.14.

SJC Burials [1901-1916]

Mission San Juan Capistrano. Mission San Juan Capistrano Death Register: 1901-1916,
1962.06.14.

SJC Burials 0001-0099

Mission San Juan Capistrano. Mission San Juan Capistrano Death Register: 1777-1784,
1962.06.14.

293
Juaneño Band of Mission Indians (Petitioner #84A) Proposed Finding

SJC Burials 0100-0217

Mission San Juan Capistrano. Mission San Juan Capistrano Death Register: 1785-1789,
1962.06.14.

SJC Burials 0218-0469

Mission San Juan Capistrano. Mission San Juan Capistrano Death Register: 1789-1789,
1962.06.14.

SJC Burials 0470-0801

Mission San Juan Capistrano. Mission San Juan Capistrano Death Register: 1794-1799,
1962.06.14.

SJC Burials 0802-1172

Mission San Juan Capistrano. Mission San Juan Capistrano Death Register: 1799-1804,
1962.06.14.

SJC Burials 1234-1619

Mission San Juan Capistrano. Mission San Juan Capistrano Death Register: 1805-1809,
1962.06.14.

SJC Burials 1620-2015

Mission San Juan Capistrano. Mission San Juan Capistrano Death Register: 1809-1814,
1962.06.14.

SJC Burials 2016-2351

Mission San Juan Capistrano. Mission San Juan Capistrano Death Register: 1814-1819,
1962.06.14.

SJC Burials 2352-2567

Mission San Juan Capistrano. Mission San Juan Capistrano Death Register: 1819-1823,
1962.06.14.

SJC Burials 2568-2951

Mission San Juan Capistrano. Mission San Juan Capistrano Death Register: 1823-1829,
1962.06.14.

SJC Burials 2600-2964

Mission San Juan Capistrano. Mission San Juan Capistrano Death Register: 1824-1829,
1962.06.14.

SJC Burials 2965-3222

Mission San Juan Capistrano. Mission San Juan Capistrano Death Register: 1829-1834,
1962.06.14.

294
Juaneño Band of Mission Indians (Petitioner #84A) Proposed Finding

SJC Burials 2966-3222

Mission San Juan Capistrano. Mission San Juan Capistrano Death Register: 1829-1834,
1962.06.14.

SJC Burials 3238-3351

Mission San Juan Capistrano. Mission San Juan Capistrano Death Register: 1835-1839,
1962.06.14.

SJC Burials 3352-4013

Mission San Juan Capistrano. Mission San Juan Capistrano Death Register: 1839-1844,
1962.06.14.

SJC Burials 3352-4029

Mission San Juan Capistrano. Mission San Juan Capistrano Death Register: 1839-1848,
1962.06.14.

SJC Burials 4014-4066

Mission San Juan Capistrano. Mission San Juan Capistrano Death Register: 1846-1850,
1962.06.14.

SJC Burials 4029-4066

Mission San Juan Capistrano. Mission San Juan Capistrano Death Register: 1849-1850,
1962.06.14.

SJC Burials 4072-4992

Mission San Juan Capistrano. Mission San Juan Capistrano Death Register: 1851-1854,
1962.06.14.

SJC Burials 4993-5035

Mission San Juan Capistrano. Mission San Juan Capistrano Death Register: 1854-1860,
1962.06.14.

SJC Burials 5036-5231

Mission San Juan Capistrano. Mission San Juan Capistrano Death Register: 1861-1865,
1962.06.14.

SJC Burials 5232-5257 [numbers stop]

Mission San Juan Capistrano. Mission San Juan Capistrano Death Register: 1865-1870,
1962.06.14.

SJC Indians 1922 ca.

Anonymous. List of San Juan Capistrano Indians, 1922 ca.

SJC Map 1875.12.10

Anonymous. Map, San Juan Capistrano, 1875.12.10.

295
Juaneño Band of Mission Indians (Petitioner #84A) Proposed Finding

SJC Marriages 0001-0127

Mission San Juan Capistrano. Mission San Juan Capistrano Marriage Register: 1777-
1784, 1962.06.14.

SJC Marriages 0128-0263

Mission San Juan Capistrano. Mission San Juan Capistrano Marriage Register: 1785-
1789, 1962.06.14.

SJC Marriages 0264-0394

Mission San Juan Capistrano. Mission San Juan Capistrano Marriage Register: 1790-
1794, 1962.06.14.

SJC Marriages 0375-0491

Mission San Juan Capistrano. Mission San Juan Capistrano Marriage Register: 1795-
1799, 1962.06.14.

SJC Marriages 0492-0609

Mission San Juan Capistrano. Mission San Juan Capistrano Marriage Register: 1800-
1804, 1962.06.14.

SJC Marriages 0610-0700

Mission San Juan Capistrano. Mission San Juan Capistrano Marriage Register: 1805-
1809, 1962.06.14.

SJC Marriages 0701-0901

Mission San Juan Capistrano. Mission San Juan Capistrano Marriage Register: 1810-
1814, 1962.06.14.

SJC Marriages 0902-0985

Mission San Juan Capistrano. Mission San Juan Capistrano Marriage Register: 1815-
1819, 1962.06.14.

SJC Marriages 0986-1059

Mission San Juan Capistrano. Mission San Juan Capistrano Marriage Register: 1820-
1824, 1962.06.14.

SJC Marriages 1060-1134

Mission San Juan Capistrano. Mission San Juan Capistrano Marriage Register: 1825-
1829, 1962.06.14.

SJC Marriages 1135-1168

Mission San Juan Capistrano. Mission San Juan Capistrano Marriage Register: 1830-
1834, 1962.06.14.

296
Juaneño Band of Mission Indians (Petitioner #84A) Proposed Finding

SJC Marriages 1169-1184

Mission San Juan Capistrano. Mission San Juan Capistrano Marriage Register: 1835-
1839, 1962.06.14.

SJC Marriages 1442-1457

Mission San Juan Capistrano. Mission San Juan Capistrano Marriage Register: 1840-
1845, 1962.06.14.

SJC Marriages 1458-1516

Mission San Juan Capistrano. Mission San Juan Capistrano Marriage Register: 1846-
1853, 1962.06.14.

SJC Marriages 1517-1531

Mission San Juan Capistrano. Mission San Juan Capistrano Marriage Register: 1854-
1859, 1962.06.14.

SJC Marriages 1532-1619

Mission San Juan Capistrano. Mission San Juan Capistrano Marriage Register: 1860-
1864, 1962.06.14.

SJC Marriages 1620-1748

Mission San Juan Capistrano. Mission San Juan Capistrano Marriage Register: 1865-
1869, 1962.06.14.

SJC Marriages 1749-1791

Mission San Juan Capistrano. Mission San Juan Capistrano Marriage Register: 1870-
1874, 1962.06.14.

SJC Marriages 1792-1815

Mission San Juan Capistrano. Mission San Juan Capistrano Marriage Register: 1875-
1879, 1962.06.14.

SJC Marriages 1816-1835

Mission San Juan Capistrano. Mission San Juan Capistrano Marriage Register: 1880-
1884, 1962.06.14.

SJC Marriages 1836-1851

Mission San Juan Capistrano. Mission San Juan Capistrano Marriage Register: 1885-
1889, 1962.06.14.

SJC Marriages 1852-1867

Mission San Juan Capistrano. Mission San Juan Capistrano Marriage Register: 1890-
1894, 1962.06.14.

297
Juaneño Band of Mission Indians (Petitioner #84A) Proposed Finding

SJC Marriages 1868-1882

Mission San Juan Capistrano. Mission San Juan Capistrano Marriage Register: 1895-
1899, 1962.06.14.

SJC Marriages 1883-1889

Mission San Juan Capistrano. Mission San Juan Capistrano Marriage Register: 1900-
1904, 1962.06.14.

SJC Marriages 1890-1899

Mission San Juan Capistrano. Mission San Juan Capistrano Marriage Register: 1905-
1909, 1962.06.14.

SJC Marriages 1900-1924

Mission San Juan Capistrano. Mission San Juan Capistrano Marriage Register: 1910-
1915, 1962.06.14.

SJC Marriages Index 1777-1915

Mission San Juan Capistrano. Mission San Juan Capistrano Marriage Register: 1777 –
1915, Index, 1962.06.14.

SJC Padron 1846.03.00

San Juan Capistrano Mission. San Juan Capistrano Padron (Mission Roll), 1846.03.00.

SJC Townsite n.d. Attorney’s Opinion

Anonymous. Attorney’s Opinion in the Matter of the Townsite of San Juan Capistrano
and Its Plaza in the City of San Juan Capistrano, State of California, 1900 post.

Stewart 1950.03.03
Stewart, Milton D. Letter, Stewart to Lobo, 1950.03.03.

Summary of Charges n.d. 1934 ca.

Anonymous. Summary of Charges and Petition for Removal against Agent Ellis, 1934 ca.

Sun Post 1988.05.16

Paulson, Wendy. Pickets Protest SJC Site, 1988.05.16.

Thorne 1995 ca.

Thorne, Tanis. Mission Indian Federation, 1995 ca.

Thorne 1999
Thorne, Tanis C. On the Fault Line: Political Violence at Campo Fiesta and National
Reform in Indian Policy, 1999.

Valfan et al. 1963.06.06-1963.06.13

Valfan, Elmer et al. List of Names Acknowledging Clarence H. Lobo of San Juan
Capistrano as the Chief and Spokesman of the Juaneño Indians, 1963.06.06-1963.06.13.

298
Juaneño Band of Mission Indians (Petitioner #84A) Proposed Finding

Villegas, Evelyn 1982.05.16

Villegas, Evelyn. Interview: Villegas, Evelyn, 1982.05.16.

Villegas, Evelyn 1992.02.17

Villegas, Evelyn. Interview: Villegas, Evelyn, 1992.02.17.

Webb 1952
Webb, Edith. Indian Life at the Old Missions, 1952.

Weinberg et al. 1990-1991

Weinberg, Ross et al. Property Rights in San Jan Capistrano, Oral History Interviews,
1990-1991.

Yorba 1934-1938
Yorba, Alfonso. Diary and Notes of Alfonso Yorba, 1934-1938.

Yorba 1934 ca.

Yorba, Alfonso B. Library Catalog Entry, Translation from Volume 1, Book of Chants of
the Mission San Juan Capistrano by Don Ramon Yorba, 1934 ca.

Yorba 1935a
Yorba, Alfonso. Diary and Notes of Alfonso Yorba, 1935.

299
Juaneño Band of Mission Indians (Petitioner #84A) Proposed Finding

Bibliography of Sources Not in the FAIR Database

Annual Report of the Commissioner of Indian Affairs. Government Printing Office, Washington,
D.C.:
a) 1893.
b) 1894.
c) 1895.
d) 1930.

Archivo General de la Nación, México City, Distrito Federal:

a) De Mugartegui, O.F.M., Pablo and Vicente Fuster, O.F.M., SJC, October 26,
1783, Ynforme de la Missión de S. Juan Capistrano.
b) No Author, No Place [Mexico City?]“Extracto del Estado que tenian las
Misiones de Monterrey q[u]e estan a cargo de este Ap[ostoli]co Colegio de San
Fernando a fines del año fr 1779.
c) Fuster, O.F.M., Vicente and and Juan Norberto de Santiago, O.F.M., SJC
Mission, December 31, 1798, “Informe del Esta de esta Mission del S. Juan
Capistrano, en el dia ultimo de Diciem[br]e de 1798.”

Bancroft, Hubert Howe, History of California. 7 volumes. San Francisco: The History Co.,
1884-1890.

The Bancroft Library, University of California, Berkeley:

a) Forster, John, Pioneer Data from 1832 from the memory of Don Juan Forster
1878.
b) Hartnell, William, Diario y Borradores de las visitas quen en 1839-40 hizo W.E.P.
Hartnell Visitador General de Misiones en Alta California
c) Mission Statistics. [Manuscript C-C 64].
d) Señan, José, No Place [San Buenaventura?], No Date [December 31, 1821?].
Estado de las Misiones de la Alta California sacado de los Ynformes de sus
Misioneros en fin de Dici[em]bre de 1821. [Document Collection Archivos de las
Misiones].

Bean, Lowell and Florence C. Shipek, “Luiseño,” in The Handbook of North American Indians:
vol. 8 California. Washington, D.C.: Smithsonian Institute Press, 1978, 550-563.

Bean, Lowell and Sylvia Brakke Vane, “Cults and Their Transformations,” The Handbook of
North American Indians: vol. 8 California. Washington, D.C.: Smithsonian Institute
Press, 1978, 662-672.

Beck, Warren, and Ines Haas, Historical Atlas of California. Norman: University of Oklahoma
Press, 1974.

300
Juaneño Band of Mission Indians (Petitioner #84A) Proposed Finding

Boscana, Gerónimo, Chingchinich: a revised and annotated version of Alfred Robinson’s

translation of Father Gerónimo Boscana’s historical account of the belief, usages,
customs, and extravagancies of the Indians of this mission of San Juan Capistrano called
the Acagchemen Tribe. Annotated and edited by John P. Harrington. Bannubg: Malaki
Museum Press, 1978.

Coastline Dispatch, San Juan Capistrano, California:

a) October 30, 1931.
b) February 12, 1932.
c) August 4, 1932.
d) November 4, 1932.
e) November 18, 1932.
f) May 12, 1933.
g) June 20, 1933.
h) July 14, 1933.
i) November 3, 1933.
j) April 13, 1934.
k) April 20, 1934.
l) January 11, 1935.
m) February 15, 1935.
n) February 1, 1935.
o) March 1, 1935.

Code of Federal Regulations 25: Indians. Part 83– Procedures for Establishing That an
American Indian Group Exists as an Indian Tribe.

Congressional Acts:
a) An Act Authorizing the attorney general of the State of California to bring suit in the Court of
Claims on behalf of the Indians of California. Seventeenth Congress. Sess. 1. Chap. 24.

Cook, Sherburne, The Conflict Between the California Indians and White Civilization, reprint
edition. Berkeley and Los Angeles: University of California Press, 1976.

Correspondence in the Administrative Record:

a) R. Lee Fleming to Anthony Rivera, August 5, 2005.
b) Anthony Rivera to R. Lee Fleming, August 29, 2005.
c) R. Lee Fleming to Anthony Rivera, September 21, 2005.

Crespi, O.F.M., Juan, Fray Juan Crespi: Missionary Explorer on the Pacific Coast, 1769-1774.
trans. And ed. Herbert E. Bolton. Berkeley: University of California Press, 1927.

Daughters of the American Revolution, Early California Wills: Los Angeles County 1885-1900,
2 vols. Washington, D.C., 1952.

301
Juaneño Band of Mission Indians (Petitioner #84A) Proposed Finding

Department of the Interior. Federal Acknowledgment Decisions:

a) Summary under the Criteria and Evidence for Proposed Finding for Federal
Acknowledgment of the Jena Band of Choctaw Indians. September 27, 1994.
b) Summary under the Criteria and Evidence for Proposed Finding Against Federal
Acknowledgment of the Chinook Indian Tribe, Inc. August 11, 1997.
c) Chinook Indian Tribe, Inc. Proposed Finding. Historical Technical Report.
August 11, 1997.
d) Summary under the Criteria for the Proposed Finding on the Ohlone/Costanoan
Muwekma Tribe. July 30, 2001.
e) Reconsidered Final Determination for the Cowlitz Indian Tribe. December 31,
2001.
f) Summary Under the Criteria and Evidence for Final Determination against
Federal Acknowledgment of the Muwekma Ohlone Tribe. September 6, 2002.

Office of Federal Acknowledgment: Interviews Conducted March 12, 2006 to March 20, 2006:
a) Belardes, David (JBMI-IP). March 13, 2006.
b) Carillo, Gloria et. al (JBA). March 16, 2006.
c) Frietze, Gene Lucille (Bracamontes) (JBA). March 17, 2006.
d) Garcia, Eleanor (Sanchez) and Patricia (JBMI-IP). March 13, 2006.
e) Gollette, Christina and Judith Ann (Vaughn) (JBMI-IP). March 14, 2006.
f) Lobo, Frank (JBMI-IP). March 13, 2006.
g) Lobo, Harley D. (JBA). March 17, 2006.
h) Lobo, Wesley and Clarence (JBA). March 17, 2006.
i) Lopez, Frankin et.al (JBA). March 16, 2006.
j) McMullen, Helen Charles (JBB). March 15, 2006.
k) Mendez, Richard, et.al (JBMI-IP). March 13, 2006.
l) Nieblas, Jerome (Jerry) (JBMI-IP). March 14, 2006.
m) Nieblas, Rita (Arce) (JBMI-IP). March 14, 2006.
n) Odgaard, Christine (Rodriguez) and Silvas, Abel (JBMI-IP). March 12, 2006.
o) Ramos, Julian and June Oliveras (JBA). March 15, 2006.
p) Sepulveda, Adolph “Bud” (JBB). March 18, 2006.
q) Valenzuela, Lawrence and Michael (JBA). March 17, 2006.
r) Walkingstick, Marían Valenzuela (JBA). March 17, 2006.

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(1908), 69-186.

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Engelhardt, O.F.M., Zephyrin, San Juan Capistrano Mission. Los Angeles: The Standard
Printing Co., 1922.

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Juaneño Band of Mission Indians (Petitioner #84A) Proposed Finding

Federal Register:
a) Department of the Interior. Bureau of Indian Affairs. Receipt of Petitions for
Federal Acknowledgment as an Indian Tribe. 47 FR 56184.
b) Department of the Interior. Bureau of Indian Affairs. 25 CFR Part 83.
Procedures for Establishing That an American Indian Group Exists as an Indian
Tribe. 59 FR 9280.

c) Department of the Interior. Bureau of Indian Affairs. Receipt of Petitions for

Federal Acknowledgment as an Indian Tribe. 64 FR 67585.
d) Department of the Interior. Bureau of Indian Affairs. Office of Federal
Acknowledgment; Reports and Guidance Documents; Availability, etc. 70 FR
16513.

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University Press, 1980.

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1810. Stanford: Stanford University Press, 1964.

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Mexican Culture in los Angeles, 1821-1846. Albuquerque: University of New Mexico
Press, 2005.

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Angeles: University of California Press, 1995.

Haas, Lisbeth, “Emancipation and the Meaning of Freedom in Mexican California.” Boletin:
The Journal of the California Mission Studies Association 20:1 (2003), 11-22.

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The William and Mary Quarterly, 3rd Series, 54:2 (April 1997), 347-376.

Hackel, Steven, Children of Coyote, Missionaries of Saint Francis: Indian-Spanish Relations in

Colonial California, 1769-1850. Chapel Hill: University of North Carolina Press, 2005.

Hallan-Gibson, Pamela, Dos Cientos Anos en San Juan Capistrano. Orange, California:
Paragon Agency, 2001.

Hallan-Gibson, Pamela, Donald Tryon, Mary Ellen Tryon, Images of America. San Juan
Capistrano. San Juan Capistrano Historical Society and Arcadia Publishing: Charleston,
South Carolina, 2005.

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Juaneño Band of Mission Indians (Petitioner #84A) Proposed Finding

Harvey, Herbert, “Cahuilla Settlement Patterns and the Time Perspective.” Unpublished PhD.
Dissertation, Harvard University, 1968.

Heizer, Robert and Alan Almquist, The Other Californians: Prejudice and Discrimination under
Spain, Mexico, and the United States to 1920. Berkeley and Los Angeles: University of
California Press, 1971.

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and Its Origins, 1769-1835. New Haven, Yale University Press, 1969.

The Indian. [Publication of the MIF], April 1921.

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House Document.

Ivey, James E., “Secularization in California and Texas.” Boletin: The Journal of the California
Mission Studies Association 20:1 (2003), 23-36.

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1840. Albuquerque: University of New Mexico Press, 1994.

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Albuquerque: University of New Mexico Press, 1999.

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Impact of the Mission System on California Indians. Albuquerque: University of New
Mexico Press, 1995.

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edited by William Ellison and Francis Price. San Marino: The Huntington Library, 1953.

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Communications, 1991.

Krober, Alfred, “Shoshonean Dialects of California.” University of California Publications in

American Archaeology and Ethnology 7:3 (1907), 65-166.

Kroeber, Alfred, “The Religión of the Indians of California. University of California

Publications in American Archaeology and Ethnology 9:6 (1909), 320-356.

Krober, Alfred, “Handbook of the Indians of California.” Bureau of American Ethnology

Bulletin 78. Washington, D.C.: Smithsonian Institution, 1925.

La Purisima Concepción de Caborca Baptismal Register, Altar Parish Archive, Altar, Sonora.

304
Juaneño Band of Mission Indians (Petitioner #84A) Proposed Finding

Library of Congress, Geography and Map Division, Washington, D.C.:

a) José Narváez, “Carta esférica de los territorios de la alta y baja Californias y estado de
Sonora.”(1823). The Library of Congress Geography and Map Division, Call Number
G4300 1823.N3 TIL Vault.

Lockhart, James and Stuart Schwartz, Early Latin America: A History of Colonial Spanish
America and Brazil. Cambridge: Cambridge University Press, 1983.

Mason, Bill, “The Garrisons of San Diego Presidio: 1770-1794,” The Journal of San Diego
History 24:4 (Fall 1978), 399-424.

Mendez et al. v. Westminster, School District of Orange County et al, 64 F. Supp. 544; 1946 U.S.
Dist. LEXIS 2786; Westminster School Dist. Of Orange County et al. v. Mendez et al.,
161 F.2d 774; 1947 U.S. App. LEXIS 2835

Miller, Larissa, “Introduction,” in National Archives Microfilm Publications: Pamphlet

Describing M1853. Indians of California Census Rolls Authorized under the Act of May
18, 1928 (45 Stat.602) as Amended, Approved May 16-17, 1933. Washington, DC:
National Archives and Records Administration, 1998.

Mills, Elaine L. and Ann J. Brickfield, A Guide to the Field Notes: Native American History,
Language, and Culture of Southern California/Great Basin. Millwood, New York: Kraus
International Publications, 1986.

National Anthropological Archives, Suitland, Maryland:

a) John P. Harrington Field Notes: Native American History, Language, and Culture of Southern
California/Great Basin. Microfilm Reel 122-123.

National Archives and Records Administration, Washington, D.C. Record Group 75:
1) California Indians. Estimate of Funds Needed for Rehabilitation of Indians in
California. Entry #178. Box 3. Folder: “C California Miscellaneous, 1934-1937.”
2) Correspondence Regarding California Claims Enrollment 1928-1933, Central
Classified Files 1903-1939, General Service, Boxes 246-248.
3) Letters Received by the Office of Indian Affairs, 1824-1881, Microfilm 234.
a) O.M. Wozencraft to Luke Lea, January 9, 1852. Reel 32.
b) B.C. Whiting to Francis Walker, December 15, 1870.
4) Indians of California Census Rolls Authorized under the Act of May 18, 1928 (45
Stat.602) as Amended, Approved May 16-17, 1933. Entry # 906.
5) Records Relating to Enrollment of California Indians. Applications, 1928-1932. Entry
# 576.
6) Records Relating to the Wheeler-Howard Bill. E 1011:
a) Documents Regarding Anthropology Questionnaire. Box 9: Index To Replies To
Anthropology Questionnaire; Questionnaire; Alfred L. Krober December 13,
1933; H.E. Driver n.d.; John P. Harrington n.d.; W.D. Strong December 5, 1933.
b) Reactions to the Wheeler-Howard Bill: N.P. [Coleville], May 15, 1934. Box 5. Folder
4B; N.P. [Pala], March 21, 1934. Box 5, Folder 4B; N.P. [Stewart’s Point], May

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Juaneño Band of Mission Indians (Petitioner #84A) Proposed Finding

7, 1934. Box 5. Folder 4A; Proceedings of the Conference for the Indians of
Southern California, held at Riverside, Cal. March 17 and 18, 1934, to discuss the
Wheeler-Howard Indian Bill.. Box 2; Ray Johnson April 23, 1934. Box 5. Folder
4B; Reactions to the Wheeler-Howard Bill As Sent To The Indian Bureau as of
February 18, 1934. Box 10, Folder 4984-1934-066.
7) The Sherman Bulletin. September 12, 1930.
8) Smiley Commission Report and Executive Order of December 29, 1891. Central
Classified, California Miscellaneous.

Northrop, Marie, Spanish-Mexican Families of Early California: 1769-1850. 3 vols. Burbank:

Southern California Genealogical Society, 1976-1984.

Our Lady of the Angels Los Angeles Plaza Church Registers of Baptisms, Marriages, and
Burials. Family History Library, Salt Lake City, US/Can Film 2537, 2543, 2544.

Parejas Moreno, Alcides, and Virgilio Suarez Salas, Chiquitos: Historia de una utopia. Santa
Cruz: Universidad Privada de Santa Cruz de la Sierra, 1992.

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Phillips, George Harwood, Chiefs and Challengers: Indian Resistance and Cooperation in
Southern California. Berkeley and Los Angeles: University of California Press, 1975.

Phillips, George Harwood, Personal Communication, September 5, 2007.

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Californians, 1846-1890. Berkeley and Los Angeles: University of California Press,
1966.

Reid, Hugo, The Indians of Los Angeles County: Hugo Reid's Letters of 1852. Edited and
annotated by Robert F. Heizer. Los Angeles: Southwest Museum Papers No. 21, 1968.

Report with Respect to the House Resolution Authorizing the Committee on Interior and Insular
Affairs to Conduct an Investigation of the Bureau of Indian Affairs Pursuant to H. RES.
698 (82d CONG.). Washington, D.C.: Government Printing Office, 1953.

San Carlos Mission Baptismal Registers. Monterey Diocese Chancery Archive, Monterey,
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Sandos, James, Converting California: Indians and Franciscans in the Missions. New Haven
and London: Yale University Press, 2005.

San Diego Mission Registers of Baptisms, Burials, and Marriages, Diocese of San Diego
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22110077, 2110078.

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Juaneño Band of Mission Indians (Petitioner #84A) Proposed Finding

San Gabriel Mission Registers of Baptisms, Burials, and Marriages, Mission San Gabriel, San
Gabriel, California. Family History Library, Salt Lake City, US/Can Film 2642, 2643,
2644, 2646

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212.

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c) 1870 CA, Los Angeles County.
d) 1880 CA, Los Angeles County.
e) 1900 CA, Los Angeles County, Orange County. CO, Las Animas County.
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California Archaeological Survey Reports 60 (1963) 7-79.

307