makamham-blog

[makamham-blog]

‘uṭṭin

This is contemporary Ohlone cuisine, made by Ohlone people. Our cooking methods are rooted in those of those before us, and when we prepare food in this manner, we feel more strongly connected to those old ways.

We taste the same tastes our strong family from before ate; the same flavors of the very land we originate from – the same land that we still live in. By eating this way our bodies and minds are strong to fight for something better for our communities, and reclaim what is really ours.

In this image, there is yerba buena and sokkoti roasted ṭoot (deer) backstrap, meant to alternate with ‘enesmin with each bite. Bitter dandelion greens are  necessary for cleansing, and umami-heavy local chanterelle, porcini, and lion’s mane mushrooms.  Not seen is mak-yuu (our acorn), which is our staple and Indian soul food. And hot, minty yerba buena tea for drink. Much gathered in my homeland of halkin and saklan, and my partner Louis’ Carmel land in iččilatk .

The colors of Ohlone cuisine represent mak-warep, our land. Beautiful and rich, muted but strong. We have much to eat.

‘ammamak!

[makamham-blog]

himhen 1️⃣

‘iššetekam makkam,

roote nommo kiisinmak ta-mak holše amham ohlone. neppe mirah, 'i-raakat “mak-'amham" wakkiimimo kii ta-mak nuunu 'ayye hinṭo 'unimak holše 'amham ta-mak suyyakma 'ayye neppe wareptak. kiš kaana roket 'alšip. -v

Hello, hello (how goes it, you all?)

With respect for our traditional cuisine and a desire to tell our stories of Ohlone food and personal decolonization, we hope to document our experiences through this journal, "mak-'amham.”

The name, in my Chochenyo Ohlone language, means “our food.” In my partner Louis Trevino’s language, the Rumsen Ohlone language of the Carmel region, they say “mak-ammaxanṣ.”

And this journal is for the purpose: telling our stories through our food – beautiful, glorious food that our family has respected since Creation times. Food that we respect to this day. The first food of this land.

I’m very grateful.