text:
Talk:Kingdom of Jerusalem

older comments
''As new generations grew up in the kingdom, they began to think of themselves as "oriental," rather than European. They often learned to speek Greek, Arabic, and other eastern languages, and married Greeks or Armenians (and, rarely, Muslims).''
 * This paragraph is oxymoronic & needs to be replaced

 * How so? Any suggestions? Adam Bishop 20:07 10 Jul 2003 (UTC)

 * It should be utterly self-evident :) I may rewrite it if I can figure out how to reword it in a way that makes sense.

 * Self-evident? How?  It looks fine to me. john 14:18 11 Jul 2003 (UTC)

 * Well, if it helps, what I meant was that the Crusaders, who were usually French, thought of the Byzantine Empire and their language (Greek) as "oriental", as were the Armenians, Arabs, Turks, etc. They were all "eastern" people, and all Crusaders were considered "Latins" or "Franks" (even the ones who weren't from France).  I know it's an oversimplification, and that can be fixed if necessary, but I don't see how it's oxymoronic. Adam Bishop 15:32 11 Jul 2003 (UTC)

OK, I never create images, especially PNG ones, so I really don't know what I'm doing...I'm sure there must be better ways to draw this map. If anyone can make it look a little more "professional," go right ahead. As it stands right now, is it alright? Does it interfere too much with the article? Adam Bishop 01:41, 5 Sep 2003 (UTC)

Hmm...I don't know how to edit it. It's not so much that it looks bad that bothers me, as that it doesn't actually show the whole Kingdom; specifically, Sidon and Beirut are left off. (Other places should also be marked: Ramleh, Nablus, Tiberias, and so forth.)

 * Yeah, since I was working with the World Factbook map, it didn't extend into modern Lebanon. There must be some map-making program out there somewhere... Adam Bishop 20:25, 5 Sep 2003 (UTC)

 * Well, I found a pretty good map of the Crusader States, so I'll put in that article...I've removed the map from here, but if someone still wants to try to fix it, I won't delete it: [[media:KingdomofJerusalem.png]] Adam Bishop 04:16, 6 Sep 2003 (UTC)

Foundation and Early History
I must say, this section is, historiographically, a little outdated. As the likes of Murray and Riley-Smith have shown, there is little evidence that Godfrey used the title of Advocate himself - he seems to have prefered the more general title of Princeps. Also, the aspirations of Daimbert are somewhat problematic. The only evidence available for the claims that Godfrey surrendered Jaffa and Jerusalem to the Patriarch can be found only in the work of Willima of Tyre. Asside from the fact that William's version of this controversy is often somewhat lacking (he fails to tell us, for example, that Daimbert was deposed in 1102 by a synod presided over by a papal legate), the phrasing shows that William wrote, or at least rewrote, large parts of this letter. I'll edit it unless anyone raises any major complaints. —Preceding unsigned comment added by 86.141.130.170 (talk • contribs)

 * No complaint, especially about the Daimbert stuff, but we should probably still mention the Advocatus title - he may not have really used it, but it's prevalent everywhere so we shouldn't ignore it entirely. Adam Bishop 15:17, 29 June 2006 (UTC)

The entire paragraph in this section seems to be taken almost word for word, from the book "The Templars" by Piers Paul Read (pg. 87, ISBN 1-84212-142-1). Thus, it needs to be reworded somehow.

 * Really? What does the book say? That paragraph was written gradually by various people, like myself and John Kenney, so that's kind of strange. Adam Bishop 20:52, 26 Feb 2005 (UTC)

I'll start from where its relevent:

"...was the Kingdom of Jerusalem, ruled by Godfery of Bouillon who, unwilling to call himself King where Christ had worn a crown of thorns, took the title of 'Defender of the Holy Sepuchre' instead."

"...Baldwin was less scruplous about taking a royal title and on Christmas Day 1100, at the Church of the Nativity in Bethlehem, the defeated Daimbert crowned him King of Jerusalem."

Kaiser matias 19:04, 27 Feb 2005 (UTC)

I wrote the offending passage. I have not read or heard of The Templars, by Piers Paul Read. Furthermore, the passage under discussion is not "word for word" the same as the passage quoted. The similarities are the bit about the crown of thorns, which is, I think, a quote from the chronicles themselves, although I'm not really certain (at any rate, it is how Godfrey's action is typically explained); and the use of the word "scrupulous," which seems a slight basis on which to base a claim of plagiarism. john k 20:11, 27 Feb 2005 (UTC)

After reading the part from the book, and then here again, I noticed that it isn't that similar. Just when I quickly glanced at it the first time, it seemed very familiar. But, well, it seems very different when compared closely. Kaiser matias 21:15 27 Feb 2005 (UTC)

Some Medieval Accounts of Salah al-Din's Recovery of Jerusalem
there seems to be no account of besiege of Jerusalem by Salah al-Din's army anywhere in wikipedia. Here is an excellent article about it, maybe someone would like to add it: http://www.fordham.edu/halsall/med/salahdin.html

Minor edits by User:John Kenney need to be rewoven.
Sorry about rolling back...However, my edits are equally valid to yours. TheUnforgiven 02:41, 11 July 2005 (UTC)

I fixed the mistake I made. TheUnforgiven 02:51, 11 July 2005 (UTC)

 * They may be valid edits, but not for this article. That sort of discussion belongs on the crusade article, not here. Adam Bishop 03:23, 11 July 2005 (UTC)

Recent expansion
For the past few days I've been trying to expand the article. I think the Kingdom of Acre bit is still a little lacking in information, but I don't know as much about that so it's more difficult to expand (since I am lazy and mostly doing this off the top of my head). Any help/suggestions would be appreciated! Adam Bishop 22:33, 14 January 2006 (UTC)

Absurd table
The table on the right side of the article is absurd. You didn´t have these concepts of "Constitution" or "Official language" in the Middle Ages, it´s an Anachronism, you should take that from the article. I have also detected mistakes in it, I suggest you read the article from the french wikipedia.

 * Yeah it is absurd, but people insist on including such tables on articles both for modern countries and extinct entities. I think it would be better off with just the map and the coat of arms, which is all that used to be there. And where have you detected mistakes, in the article or the table? What are the mistakes? (If you do not want to fix them yourself, perhaps it would be helpful to inform someone else.) Adam Bishop 03:23, 10 February 2006 (UTC)

Demographics?
Where did the figures of "750,000 to 1,500,000, with just under half being of Frankish and Italian origin, and the remainder evenly divided between Greek, Syrian, and Muslim with small Jewish communities." come from?

This seems to be way too big.

Aslo, I don't know if the iqta system is equivalent to the European Feudal system, since I think the former was more purely financial than the latter.

MYLO 23:57, 25 February 2006 (UTC)

 * It came from the same anon whose junk you just fixed up on the Mamluk article. Those numbers didn't jump out as nonsense at first, but you're right, they are pretty bizarre now that I look again...375 000-750 000 Franks? Adam Bishop 06:44, 26 February 2006 (UTC)

- - - -

Here are numbers I found:

According to P.M. Holt in "The Age of the Crusades" (1986):

"Few reliable statistics exist or can be deduced. it has, however, been surmised that the Frankish population [of the Crusader holdings] consisted at most of about 250,000, about half of whome were in the Kingdom of Jerusalem [I assme prior to Hattin]. The three great cities of the kingdom were Acre, which probably had over 60,000 inhabitants in the 12th century, Tyre and Jerusalem itself with 20,000 to 30,000."

David Nicolle in "Hattin 1187 (Osprey Campaign Series 19)" (1993) says:

"In the early 1180's the Kingdom of Jerusalem had 400,000-500,000 inhabitants, no more than 120,000 of whome were latins (Christians of western European origin). The rest constisted of indigenous 'Oriental' Christians, Muslims, Jews, and Samaritans."

Bot these figures agree, with about 120,000 western Europeans in the Kingdom of Jerusalem, prior to Hattin atleast.

MYLO 00:23, 1 March 2006 (UTC)

Descendents of Edward IV and Henry VII
What sort of social rank would one have to bear in their family, in order to be a descendent of either?

How far up the totem pole, would you say?

This is intended to have broad answers and based on gradients of time and population, not going into specifics about exact descendents. About how common is their descent in the English or British genepool today?

I've noticed that American Presidents don't descend from either king, but the most common recent royal ancestor shared by many of us is Edward III. How common is it for anybody in the English or British genepool, to have a Protestant royal ancestor?

There is a general cutoff, isn't there?

Is it because of fratricide in the Wars of the Roses, the Tudors' "new men", or the Union of the Crowns, or the parliamentary union under Queen Anne (I can't think of any non-royal family descent from the Hanoverians within the UK)?

I'm thinking that there is a big difference between Plantagenet and Tudor descents, that the commons in all likelihood have the former and the latter is held by the lords. (just generally speaking) Then again, Tudor descent in the Welsh must be higher in general. I am further curious about pre-Royal Tudor blood in Anglo-British people today, since the status and/or concept of Welsh royalty/nobility is rather hazy in my mind. I found the Blevins aka Ap Bleddyn family of Powys in my ancestry, but have no real idea on what to make of it--or any other Welsh "native aristocracy". I might be able to find Stewart descent somewhere, from way back when. What percentage of Hanoverian background do you think that German colonists had in America?

On the British side, I have to go as far back as Welf himself...but any recent genetic relationship with the Hanoverians or the counts of Nassau are completely obscure. How does one research those other colonial people, such as the Hessians?

UK genealogy is relatively easy when focusing on English (and French) ancestries. What would a "national person" of Jerusalem (or Antioch, for example) in Crusader times be known as?

We say "American" for those Founders, but was there such a nationality-term for the Crusaders in their own domains?

I guess the term is supposed to be Levantine/Outremer, or "Crusader" as our national heritage says "Colonist"...

IP Address 12:03, 9 May 2006 (UTC)

Fatimid Flag
May I ask why the Fatimid flag was removed from the infobox so quickly? As far as I know, the Fatimids did fly a plain green flag. (I realize that the image depicts the flag of Libya, but I figure it's a close enough approximation.) Orange Tuesday (talk) 20:07, 12 December 2007 (UTC)

 * Oh, sorry, I saw "flag of Libya" and just assumed it was sneaky vandalism! Adam Bishop (talk) 01:57, 13 December 2007 (UTC)

 * Yeah, sorry. I guess that just adds an unnecessary level of confusion. I'll upload a more appropriately named image. Orange Tuesday (talk) 02:29, 13 December 2007 (UTC)

FAC removed

 * Featured article candidates/Kingdom of Jerusalem/archive1, see instructions at WP:FAC regarding consulting with significant contributors. Sandy Georgia  (Talk) 04:18, 15 June 2008 (UTC)

Tolerant?
tolerance for other faiths was in general higher than that found elsewhere in the Middle East. Greeks, Syrians, and Jews continued to live as they had before

I might be wrong, but from my information the Crusaders were not too kind to jews, Muslims or even native christians. I know for sure they massacared them when they entered the city at first.

--Michael1408 00:30, 23 August 2008 (UTC)

 * They may have, since that's what tended to happen in every city at the time. After 1099 they were pretty tolerant, although, of course, non-Catholics were second-class citizens, and in Jerusalem itself Jews and Muslims were not allowed. Adam Bishop (talk) 12:15, 23 August 2008 (UTC)

See pages 60 - 61 and page 478, for example, of Jean Richard's superb The Crusades, c. 1071-c. 1291, (available on Google Book Search in English translation) for references. 41.241.23.60 (talk) 13:41, 7 May 2009 (UTC)

Coinage
Feel free to insert the following image into the article:  PHG  Per Honor et Gloria 06:06, 7 November 2009 (UTC)

 * Neat. That would be useful for the Economy section. Thanks! Adam Bishop (talk) 15:18, 7 November 2009 (UTC)

Normans
Why doesn't it mention the Normans as they were the ones that founded the kingdom of Jerusalem after conquering Jerusalem in 1099.Davido488 (talk) 20:56, 18 August 2010 (UTC)

 * They weren't the only ones; Normans are more associated with Antioch anyway. Adam Bishop (talk) 21:50, 18 August 2010 (UTC)

Crusader priod in the history of Jesusalem (city)
I made some effort in rescuing and cleaning the machine-translated article (now moved into my user space) User:Staszek Lem/Jerusalem during the Crusader period. See some of its fate in Talk:Jerusalem during the Crusader period; people wanted it to be kept, but did't want to spend their time on it.

Please contribute to finishing the job, or I will delete it from my space. I am not even a Jew.

Please keep in mind that Jerusalem and Kingdom of Jerusalem are not the same, so the redirect of Jerusalem during the Crusader period here is not good. Staszek Lem (talk) 22:58, 24 August 2012 (UTC)

 * Of course, there is still the problem that we now have two articles, that one and History of Jerusalem (Middle Ages). Adam Bishop (talk) 07:12, 26 August 2012 (UTC)
 * Not a problem at all. Staszek Lem (talk) 21:04, 27 August 2012 (UTC)

 * I can't see any point in the existence of theses articles.Jack Bufalo Head (talk) 19:08, 26 August 2012 (UTC)

Greek name
Is there a source for the Greek name, Βασίλειον τῶν Ἱεροσολύμων? Google, at least, gives only Wikipedia and Wikipedia mirrors. I haven't looked very thoroughly at the Greek sources, but I see that Anna Komnene refers to the "king of Jerusalem" (using the Latin word "rex"), and John Kinnamos uses "king of Palestine", at least in the English translation. Does anyone ever refer specifically to a "kingdom of Jerusalem"? Adam Bishop (talk) 10:25, 12 October 2012 (UTC)

territory of modern-day Israel, Palestine
In a geographic sense, doesn't the territory of modern-day Israel include the Palestinian territories; the link to the historical geographic region of Palestine doesn't seem to fit the decriptor of modern-day; (not sure of what a territory of a modern-day territory might be)? — Preceding unsigned comment added by 144.183.224.2 (talk) 20:07, 9 May 2013 (UTC)

 * It may have said "Palestinian territories" at one point (I'm pretty sure I wrote that bit and I thought that's what I linked to), but links to contentious articles like that are occasionally changed in drive-by mass edits, and maybe this one was never changed back. I'm not sure, but anyway, it certainly should link to the modern state/territory/whatever of Palestine. Adam Bishop (talk) 02:05, 10 May 2013 (UTC)

Current King of Jerusalem
Shouldn't it be mentioned somewhere that King Juan Carlos I of Spain claims to be also King of Jerusalem even now in the XXI Century? 201.141.228.133 (talk) 16:57, 19 February 2014 (UTC)

Map
There is no map of the internal division of KOJ on Wikipedia. I found and uploaded a single PD one:. Is it reliable enough to use here? trespassers william (talk) 02:19, 27 April 2014 (UTC)

External links modified
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This passage in the article is wrong. The source provided for it does not say what the article claims it does...

 * The article incorrectly states the following under the "Crusader society and demographics" section, the source provided does not back it up:

 * """"There were an unknown number of Muslim slaves living in the Kingdom. There was a very large slave market in Acre which functioned throughout the twelfth and thirteenth centuries. Although Christians, both Western and Eastern, were by law prohibited from being sold into slavery, the native Christians were often indistinguishable from the Muslim population and the Italian merchants were sometimes accused of selling them along with Muslim slaves""""

 * The source that is used for the above, is from page 62 to 63 of the book "The Feudal Nobility And The Kingdom Of Jerusalem 1174 1277 By Jonathan Riley Smith". It is source #104 at very bottom of the article.

However, the book says nothing at all about selling native Christians as slaves. What those pages DO say, is that European Christians were being sold as slaves in the markets there and that they were wrongly being sold as "Muslims", in order to get around the ban on having Christian slaves.

It does not state who - Christian / Jewish / Muslim or other wise - were buying the slaves either. It is flat out wrong the way this part of the article is written since the source does not state that. It implies brutality upon the native Christians along with implying racism. Below I have copied and pasted page 62 and page 63 from the source provided.

 * Frok page 62 to 63 of the book "The Feudal Nobility And The Kingdom Of Jerusalem 1174 1277 By Jonathan Riley Smith": """""There is evidence for another grave abuse in a letter written by Pope Innocent IV in 1246 in which he informed the patriarch and his bishops that italian merchants were sailing to Palestine from Greece with their ships loaded with Greeks, Bulgarians, Ruthenians and Wlachs, all Christian men and women, whom they would sell into slavery as Muslims: indeed this passing off as Christians as Muslims seems to have been common enough in the kingdom to have resulted in legislation""""".

Here is a link to a archive from the book and it links directly to pages 62 to 63:

If it not changed within a week then I will remove the passage, I am not experienced at editing myself. 174.48.155.235 (talk) —Preceding undated comment added 00:55, 25 April 2020 (UTC)

Names in other languages
Is there actually any evidence for any of the names of the kingdom in other languages? I'm not even sure they usually called it "kingdom of Jerusalem" in Latin and French. In Arabic and Greek it seems to me that they usually called it "kingdom of the Franks" or something similar. Simply translating the modern English term into various languages is incorrect and misleading (and in Wikipedia terms, probably original research). I'd look around for translations in the primary sources, but then, that wouldn't really be acceptable for Wikipedia either, would it... Adam Bishop (talk) 20:42, 15 October 2020 (UTC)

OK I looked around a bit and here are some of the actual names used by medieval authors:

Examples from Latin and French are too numerous to give a full list. Any combination of royaume/roiaume/reiaume/reaume de Jerusalem/Ierusalem/Iherusalem/Hierusalem, and probably other spellings. I'm certain I also saw "kingdom of Syria" in a crusader source but I can't find it now (it was something like "reaume de surie").

Latin is typically regnum Hierosolimitanum/Hierosolymitanum, etc. (with or without the H). I didn't check every possible Latin source because they're pretty much endless, but William of Tyre usually says "Kingdom of Jerusalem" with the plural form of Jerusalem, which is common for cities in Latin, regnum Hiersolymorum. At least once he also says "king of the Latins in Jerusalem", rex Latinorum Hierosolymis.

Arabic authors usually don't have a name for it. Usama ibn Munqidh for example doesn't have a name for the kingdom but he often refers to the “king of the Franks”. Ibn al-Furat calls it مملكة عكا ("Kingdom of Acre") (The History of Ibn al-Furat, vol. 7, (Beirut, 1942), pg. 262 and elsewhere). Frederick II wrote a letter to the sultan of Egypt in Arabic, in which he refers to all of his kingdoms, including مملكة الشام القدسية (the "Jerusalemite kingdom of Syria") (Tarikh Mansuri, Biblioteca Arabo-Sicula, Appendix 2, 1887, 34-7). Abu Shama is the only one I have found who does use "Kingdom of Jerusalem", مملكة القدس (RHC Or, vol. 4, pg. 391). He also uses ملك الشام الفرنجي, "Frankish Kingdom of Syria" (as opposed to the Muslim Kingdom of Syria), but interestingly in this case instead of the usual "mamlakah" he uses the more abstract noun "mulk" RHC Or, vol. 4, pg. 492).

In Greek nobody seems to call it anything. Anna Komnene uses the Latin word rex for the kings though, ρηξ ιεροσολυμων.

In Hebrew there also doesn't seem to be a name, at least not in Benjamin of Tudela or Petachiah of Regensburg.

I can't find anything in Armenian either. Ara Doustourian's translation of Matthew of Edessa uses the phrase "kingdom of Jerusalem", but the French version in the RHC doesn't say that. The Armenian text in the RHC doesn't seem to say that either, but I can't read Armenian so I'm not sure (RHC Arm, vol. 1, pg. 119).

In Old Norse, the city is called Jorsalaborg, the reegion in general is Jorsalaland, and the king is called Jorsalakung. Occasionally the kingdom is called Jorsalariki or Jorsalarike. (For example, in Thomas Saga Erkibyskups, ed. Eirikr Magnusson, vol. I, London, 1875, pg. 353).

What about Occitan, Spanish, Catalan, Italian? Middle English, Middle German? Maybe even Coptic? Georgian? Syriac? All of these languages were spoken there. Where do we stop? Even if we just use the Latin/Old French terms, which variants do we list? And as I mentioned earlier, isn't this the sort of synthesis/original research that is frowned upon here? Maybe we shouldn't include any names, at least not in the infobox. Maybe we should have a separate section in the text for the names. Adam Bishop (talk) 17:47, 18 October 2020 (UTC)

 * Found some more - Philip of Novara uses Reiaume de Surie. French and Latin sources also use Royaume/roiaume/reiaume/reaume de Acre/d'Acre, and Regnum Acconense. Some Latin authors call it Regnum Palestinae/Palestine/Palaestinae" (Peter of Blois) or Regnum Palestinum/Palaestinum (Gerard of Wales).

 * Modern Greek authors use Βασίλειον but I haven't found any medieval Greek authors who do. Of course, the only Βασίλειον for them was the Byzantine Empire; for polemical reasons, they probably wouldn't refer to Jerusalem that way. The Greek translation of the Assizes of Jerusalem, and Leontios Makhairas' chronicle, use "regaton", Ρηγάτον τῶν Ἰεροσολύμων. The Chronicle of Morea uses the same word but calls it the Kingdom of Syria, Ρηγάτον της Συρίας. John Kinnamos does not have a name for the kingdom, but like Anna Komnene, he uses the Latin word rex. The king is the "king of the Palestinians", ρηξ Παλαιστινησ. Kinnamos and Anna also uses "arxe", αρχε for Jerusalem, and for other kingdoms like Hungary and Sicily, but also other states like the ePrincipality of Antioch (so it might not mean "kingdom" exactly, more like "dominion" or "authority"). Adam Bishop (talk) 16:04, 21 October 2020 (UTC)

 * Found some more:
 * Middle English: Royamme of Jerusalem
 * Middle High German: Kuncriche Jerusalem
 * Old Castilian: Reino de Hierusalem/Hierusalen or Reine de Suria
 * Old Catalan: Regne or Reyame de Jerusalem/Iherusalem/Jherusalem
 * Classical Armenian: Գերուսաղեմի Թագաւորութիւն (Gerowsaġemi T’agaworowt’iwn)
 * Syriac: ܡܠܟܘܬܐ ܕܦܪܢܓܐ ܕܐܘܪܫܠܡ (Malkutha d-Faranja d-Urishlem, Frankish Kingdom of Jerusalem)
 * Don't know if we should add this to the article or not, but I made a blog page for it instead, which I'll keep updating as I find more. Adam Bishop (talk) 14:31, 30 October 2020 (UTC)

 * In Leiðarvísir og borgarskipan, Nicholas says "There beyond the river is Rabitaland but Jorsalaland, which they call Syrland, on this side", suggesting that the Saracens called the kingdom Syria, although I'm not sure if he is translating al-Sham or an Arabic form of Syria or if he is reporting information he got from French speakers. I have looked, but have not found, a reference to the kingdom by any name in Occitan. Srnec (talk) 01:50, 18 March 2021 (UTC)

 * Neat thanks! I found lots more including Occitan (Regne de Suria), they're all listed on the blog I linked to above. Adam Bishop (talk) 11:35, 18 March 2021 (UTC)

Melisende's rule 1131
In the paragraf depicting melisendes rule over Jerusalem it is writen as if her King Consort Fulk was in the drivers seat. Even after explicity stating that he was ousted from prominece and power. Is the way the article seemingly gives power of action to Fulk especially in the second paragraf accurate?

I am happy to be corrected as i am new to this topic although it seems contradictory to me in the current state. 45.156.242.143 (talk) 21:13, 1 October 2022 (UTC)

Frankish Kingdom of Palestine
Is the term "Frankish Kingdom of Palestine" in widespread use? Is is used at all? I found Frankish Kingdom in Palestine, but nothing else. Dr. Grampinator (talk) 15:49, 27 December 2022 (UTC)

 * Looking at @Adam Bishop's blog referenced above https://kojnames.blogspot.com/ there exist usage from Peter of Blois and Gerald of Wales at the very least. Norfolkbigfish (talk) 23:59, 27 December 2022 (UTC)

 * That's not a reliable source of course, but there is an article by Andrew Buck, "Settlement, Identity, and Memory in the Latin East: An Examination of the Term ‘Crusader States’" (English Historical Review 135, 2020) that also talks about some of these names. Adam Bishop (talk) 00:08, 28 December 2022 (UTC)

 * Accordingly, we should add the Kingdom of Palestine, the Principality of Jerusalem, and the Eastern Kingdom? So far, haven't seen the Frankish Kingdom of Palestine. Dr. Grampinator (talk) 03:11, 28 December 2022 (UTC)

 * In the infobox? I would stick with "Kingdom of Jerusalem" in Latin and Old French, since the rest are mostly just rare curiosities. Adam Bishop (talk) 23:46, 28 December 2022 (UTC)

title: Talk:Kingdom of Jerusalem


text:
Cornelia Hoogland

Cornelia Hoogland is a Canadian poet, playwright and retired professor. She lived on Hornby Island, British Columbia, Canada, but until 2011 divided her time between London, Ontario as well, where she was a professor at the University of Western Ontario. Hoogland has performed and worked internationally in the areas of poetry and theatre. In 2004, she founded and was the director until 2011 of Antler River Poetry (formerly Poetry London), a poetry reading and workshop series.

Poetry
Woods Wolf Girl (Wolsak and Wynn, 2011) is Hoogland's 6th book of poetry, and is based on the fairy tale, Red Riding Hood. Crow (Black Moss Press), was also released in 2011. Her 2012 chapbook, Gravelly Bay (Alfred Gustav Press, 2012), is set at the ferry terminal on Denman Island. In 2017, her poem "Tourists Stroll a Victoria Waterway" was one of five poems named to the shortlist of the CBC Poetry Prize. Hoogland was a 2020/2021 featured poet as a part of Books BC's Poetry in Transit, which displays work by British Columbian poets on TransLink and BC Transit vehicles. The featured poem was "P'i, Standstill" from her collection Cosmic Bowling.

Theater
Hoogland adapted Woods Wolf Girl for stage as Faim de Loup, which was dramaturged by Gil Garret and Susan Ferley and included in the 2012 PlayWrights Cabaret at the Grand Theatre in London, ON. Faim de Loup was selected for inclusion in the 2012 Women Playwrights International Conference, and performed as Talking in Bed.

Hoogland's play, Country of my Skin won the Adjudicators' Choice Award at the London One-Act Festival in 2004, Lesleigh Turner, Director. Janice Johnston directed the same play for In Good Company at the Aeolian Hall in October 2006 and in November 2006 "Country" traveled to Jakarta, Indonesia, to the Women Playwrights International conference. Her published play for children – Salmonberry: A West Coast Fairy Tale (International Plays for Young Audiences, Meriwether, 2000) – was performed at the 1999 International Women Playwrights Conference in Athens.

Awards
In 2023, Hoogland was awarded the Colleen Thibaudeau Award along with Flavia Cosma for her outstanding contribution to Canadian poetry.

license: Creative Commons - Attribution Share-Alike - https://creativecommons.org/licenses/by-sa/4.0/

title: Cornelia Hoogland


text:
Pomo

The Pomo are a Native American people of California. Historical Pomo territory in Northern California was large, bordered by the Pacific Coast to the west, extending inland to Clear Lake, mainly between Cleone and Duncans Point. One small group, the Tceefoka (Northeastern Pomo), lived in the vicinity of present-day Stonyford, Colusa County, were they were separated from the majority of Pomo lands by Yuki and Wintuan speakers.

The name Pomo derives from a conflation of the Pomo words and. It originally meant "those who live at red earth hole" and was once the name of a village in southern Potter Valley, near the present-day community of Pomo, Mendocino County. The word may also have referred to the local deposits of red magnesite (mined and utilized for making red beads) or to the reddish, earthen clay soil of the area, rich in hematite (also mined for use). In the Northern Pomo dialect, -pomo or -poma was used as a suffix after the names of places, to mean a subgroup of people of the place. By 1877, the meaning of the word Pomo had been broadened, at least in the English language, to refer to not only the Pomo language but the entire group of people speaking it, as well—the people known as Pomo, today.

History
The people called Pomo were originally linked by location, language, and cultural expression. They were not socially or politically linked as a unified group. Instead, they lived in small groups or bands linked by lineage and marriage.

Precontact
According to certain linguistic hypotheses, the Pomo descend from Hokan-speaking peoples; per this theory, a Hokan-speaking people migrated into the upland valley regions near Clear Lake ca. 7000 BCE, where their language evolved into Proto-Pomoan. Another theory places the Pomoan ancestral community in the Sonoma region, where coastal redwood (Sequoia sempervirens) forests met with inland valleys and mixed woodlands, bolstered by Clear Lake and its abundant natural resources. Around 4000 BCE to 5000 BCE, some of these people relocated into the areas of today's Russian River Valley and northward, near present-day Ukiah. Their language diverged into western, southern, central and northern Pomoan, respectively.

Another people, possibly Yukian speakers, lived first in the Russian River Valley and Lake Sonoma areas prior to being displaced by the Pomo, who subsequently took over the region. Modern archaeological analyses and discoveries have suggested that the local native economy, which was based on women processing acorns by mortar and pestle, and first observed by the Spanish upon their arrival in Central California, may have developed during the Mostin Culture period (ca. 8500 BP–6300 BP) in the Clear Lake Basin.

Tolay Lake site
Over a thousand prehistoric charmstones and numerous arrowheads have been unearthed at Tolay Lake, southern Sonoma County, attributed to both Pomo and Coast Miwok people. A sacred site, the lake is a ceremonial gathering and healing place.

Lake Sonoma sites

 * At the "broken bridge" site, researchers using radiocarbon dating of artifacts determined it was inhabited ca. 3280 BCE, the oldest human habitation documented in the valley. They consider it part of the Skaggs Phase (3000–500 BCE).
 * "Oregon Oak Place" was dated at 1843 BCE; surveyors suggested that, compared to the lower river valleys, this remote area was only sparsely inhabited before the Pomo arrived.

Both of these Skaggs-Phase sites contained millstones and other handstones for grinding seed and nuts. The villages may have been used for hunting or temporary camps. Obsidian was used, albeit rarely, from Mount Konocti, in present-day Lake County. There were no petroglyphs. The population lived only along major creeks.

The "Dry Creek" Phase lasted from 500 BCE to 1300 CE. During this phase, the indigenous people settled the lands more extensively, and permanently. Archaeologists believe a Pomo group took over the lands from earlier peoples during this phase. They founded 14 additional sites in the Warm Springs and Upper Dry Creek areas. Bowls and mortars and pestles appeared in this phase, probably used by women to pound acorns (as opposed to the milling stones used for seeds). The sites were more settled and, likewise, more "complex". Trade took place on a larger scale beyond the region. Decorative beads and ornaments were made in this phase, and approximately half of the artifacts were made of obsidian. Steatite or soapstone objects were also found, which must have been imported into the region through trade, as the rocks do not exist locally. Relatively soft and easy to carve, soapstone was used to make beads, pendants, as well as mortars. The largest and only substantial steatite mine in California existed on Catalina Island, one of the Channel Islands off the coast of what is now Los Angeles County. The existence of steatite in Pomo and Northern California native sites is a strong indicator of the size and complexity of native California trade networks.

The next phase, named the "Smith Phase" after the Pomo consultants, lasted from 1300 CE to the mid-19th century. Researchers mapped 30 sites in this era, showing a gradual evolving and intensification of trends. Archery, and its associated applications, was a major technological advancement which greatly benefited the population. The production of shell beads (and drills to create holes in beads), remained important, with drills being found in high numbers. Numerous clamshell beads, a major currency among the peoples of Central California, were also found, also suggesting a vast trade network.

Post contact
There were an estimated 8,000 to 21,000 Pomo among 70 tribes speaking seven Pomo languages at the time of European contact. The way of life of the Pomo changed with the arrival of Russians at Fort Ross (1812 to 1841) on the Pacific coastline, and Spanish missionaries and European-American colonists coming in from the south and east. The Pomo native to the coastline and Fort Ross were known as the Kashaya. They interacted and traded with the Russians.

The Spanish missionaries stole or enslaved many of the southern Pomo from the Santa Rosa Plain to Mission San Rafael, at present-day San Rafael, between 1821 and 1828. Only a few Pomo speakers went to Mission Sonoma, the other Franciscan mission, located on the north side of San Francisco Bay. The Pomo who remained in the present-day Santa Rosa area of Sonoma County were often called Cainameros in regional history books from the time of Spanish and Mexican occupation.

In the Russian River Valley, a missionary colonized and baptized the Makahmo Pomo people of the Cloverdale area. Many Pomo left the valley because of this. One such group fled to the Upper Dry Creek Area. The archeology surveyors of the Lake Sonoma region believe that European and Euro-American encroachment was the reason why Pomo villages became more centralized; the people retreated to the remote valley to band together for defense and mutual support.

The Pomo suffered from the infectious diseases brought by the Euro-American migrants, including cholera and smallpox. They did not have immunity to such diseases and fatalities were high. In 1837 a deadly epidemic of smallpox, originating in settlements at Fort Ross, caused numerous deaths of native people in the Sonoma and Napa regions. Mission treatment of Pomo was similar to that of slavery, and many Pomo  died due to inhospitable living conditions.

The Russian River Valley was settled in 1850 by the 49ers, and the Lake Sonoma Valley was homesteaded out. The US government forced many Pomo on to reservations so that the European-Americans could homestead the former Pomo lands. Some Pomo took jobs as ranch laborers; others lived in refugee villages.

During this time period, two settlers named Andrew Kelsey and Charles Stone enslaved many Pomo people in order to work as cowboys on their ranch. They forced the Pomo Indians to work in very intense and unorthodox conditions, and sexually abused the Pomo women. The Pomo men were forced to work in harsh conditions and were not given any respect by the settlers. Exasperated with the violence and oppression of Stone and Kelsey, they rebelled.

The Pomo men set up a sneak attack and killed both Stone and Kelsey. Because of the deaths of Kelsey and Stone, United States lieutenant J. W. Davidson and captain Nathaniel Lyon sent an army to retaliate against the Pomo people. During the Bloody Island Massacre of 1850, on an island in Clear Lake  the 1st Dragoons US Cavalry slaughtered between 60 and 100 people, mostly women and children of the Clear Lake Pomo and neighboring tribes.

Shortly after the massacre, during 1851 and 1852, four reservations for the Pomo were established by the United States government in California. Pomo were also part of the forced relocation known as the "Marches to Round Valley" in 1856, conducted by the U.S. federal government. By using bullwhips and guns, white settlers demanded relocation to reservations of the Pomo Indian. The justification given was that to protect their culture, the Pomo Indians had to be removed from their ancestral land.

Richerson & Richerson stated that before the European conquests there was an estimated 3,000 Pomo Indians that lived at Clear Lake; after all of the death, disease, and killings, there were only about 400 Pomo Indians left.

One ghost town in the Lake Sonoma Valley excavations was identified as Amacha, built for 100 people but hardly used. Elder natives of the region remember their grandfathers hid at Amacha in the mid-1850s, trying to evade the colonizing settlers. They tell that one day soldiers took all the people in the village to government lands and burned the village houses.

From 1891 to 1935, starting with National Thorn, the artist Grace Hudson painted over 600 portraits, mainly of Pomo individuals living near her in the Ukiah area. Her style was sympathetic and poignant, as she portrayed domestic native scenes that would have been fast disappearing in that time.

Demographics
In 1770 there were about 8,000 Pomo people; in 1851 population was estimated between 3,500 and 5,000; and in 1880 estimated at 1,450. Anthropologist Samuel Barrett estimated a population of 747 in 1908, but that is probably low; fellow anthropologist Alfred L. Kroeber reported 1,200 Pomo counted in the 1910 Census. According to the 1930 Census there were 1,143 Pomo, and by the 1990 Census there were 4,766.

According to the 2010 United States Census, there are 10,308 Pomo people in the United States. Of these, 8,578 reside in California.

Languages
Pomo, also known as Pomoan or less commonly Kulanapan, is a language family that includes seven distinct and mutually unintelligible languages, including Northern Pomo, Northeastern Pomo, Eastern Pomo, Southeastern Pomo, Central Pomo, Southern Pomo, and Kashaya. John Wesley Powell classified the language family as Kulanapan in 1891, using the name first introduced by George Gibbs in 1853. This name for the language family is derived from the name of one Eastern Pomo village on the south shore of Clear Lake. Stephen Powers (1877) was the first to refer to this entire language family with the name "Pomo", and the geographic names that have been used to refer to the seven individual Pomoan languages (e.g. Southeastern Pomo) were introduced by Samuel Barrett (1908).

The Pomoan languages became severely endangered after European-American colonization of their native territory. Contacts with Russians, the Spanish, and Euro-Americans have impacted these languages, and many are no longer spoken due to language shift to English, accelerated by policies such as the 1887 ban on the teaching in Native American languages put into place by John DeWitt Clinton Atkins. There are about twelve Pomo language varieties that are still in use by Pomo people. One, xay tsnu, which is spoken by Elem Pomo, is in the process of revival due to efforts by Clear Lake Pomo Cultural Preservation Foundation.

Culture
The Pomo Indian cultures are several ethnolinguistic groups that make up a single language family in Northern California. Pomo cultures originally encompassed hundreds of independent communities.

Like many other Native groups, the Pomo Indians of Northern California relied upon fishing, hunting, and gathering for their daily food supply. They ate salmon, wild greens, gnats, mushrooms, berries, grasshoppers, rabbits, rats, and squirrels. Acorns were the most important staple in their diet. The division of labor in Pomo Indian communities typically involved gathering and preparation of plant-based foods by women, while men were hunters and fishers.

Religion
The Pomo people participated in shamanism; one form this took was the Kuksu religion, which was held by people in Central and Northern California. It included elaborate acting and dancing ceremonies in traditional costume, an annual mourning ceremony, puberty rites of passage, shamanic intervention with the spirit world, and an all-male society that met in subterranean dance rooms. The Pomo believed in a supernatural being, the Kuksu or Guksu (depending on their dialect), who lived in the south and who came during ceremonies to heal their illnesses, along with spirits from six cardinal directions, and Coyote as their ancestor and creator god. Medicine men dressed up as Kuksu, their interpretation of a healer spirit.

A later shamanistic movement was the "Messiah Cult", introduced by the Wintun people. It was practiced through 1900. This cult believed in prophets who had dreams, "waking visions" and revelations from "presiding spirits", and "virtually formed a priesthood". The prophets earned much respect and status among the people.

Traditional narratives
The record of Pomo myths, legends, tales, and histories is extensive. The body of narratives is classed within the Central California cultural pattern.

Ethnobotany
Carex roots are used to make baskets, and used to tend fishing traps. They are also used to make torches.

Basket weaving tradition
Pomo baskets made by Pomo Indian women of Northern California are recognized worldwide for their exquisite appearance, range of technique, fineness of weave, and diversity of form and use. While women mostly made baskets for cooking, storing food, and religious ceremonies, Pomo men also made baskets for fishing weirs, bird traps, and baby baskets.

Making the baskets required great skill and knowledge in collecting and preparing the needed materials. Materials for weaving baskets changed with the seasons and years. The Pomo usually covered a basket completely with the vivid red feathers of the pileated woodpecker until the surface resembled the smoothness of the bird itself. With the feathers, 30-50 to every inch, beads were fastened to the basket's border and hung pendants of polished abalone shell from the basket itself. Pomo women sometimes spent months or years making such gift baskets.

The materials used to make the baskets—including, but not limited to, swamp canes, saguaro cactuses, rye grass, black ash, willow shoots, sedge roots, the bark of redbud, the root of bulrush, and the root of the gray pine—were harvested annually. After being picked, the materials are dried, cleaned, split, soaked, and dyed. Sometimes the materials are also boiled over a fire and set in the sun to dry.

Women traditionally wove Pomo baskets with great care and technique. The three different techniques of Pomo basket weaving are plaiting, coiling, and twining. One drying method was wrapping maiden fern in blue clay and placing underground for several days. This prevented fading in the sun or when cooking mush.

There are many different designs that are woven into the baskets that signify different cultural meanings. For example, the Dau is a pattern woven into a basket by creating a small change in the stitching to create a small opening between two stitches. The Dau is the design that is also called the Spirit Door. This Spirit Door allows good spirits to come and circulate inside of the basket while the good or bad spirits are released.

Although baskets were made for decorating homes and as gifts, they were centrally used in Pomo daily life as well. Basket weaving is considered sacred to the Pomo tribe and baskets were produced for a variety of purposes. Pomo children were cradled in baskets, acorns (a major food staple to the Pomo) were harvested in great conical burden baskets, and food was stored, cooked, and served in baskets—some even being watertight. There were even "baskets" that were made as boats to be pushed by men to carry women across rivers.

Post-contact
A commercial market for authentic baskets developed in the latter part of the 19th century, lasting from about 1876 to the 1930s. Two Pomo people who capitalized on this market were William Ralganal Benson and his wife, Mary Knight Benson and the Bensons may have been the first California Indians who supported themselves solely by crafting and selling their baskets to collectors and museums.

Even though most of their original land was taken over, this was the first turning point for the Pomo people. They had finally escaped the harsh road they were once a part of, and even though they had to settle on poor, isolated land, they finally got to make a stride towards tradition and basket weaving. From 1852 to 1878, many Pomo Indians tried to rekindle their cultures and find peace to what had happened to them. Many people let this time be a learning and spiritual time, where they could have visions and see what the future would have in store. It was a time to build, a time to connect, a time of hope, and a time of change.

The Pomo Indians did not have enough money to buy land. The Pomo men decided to work for ranchers and the woman went back to making baskets. The "white" people loved the baskets, especially the designer, feathered ones, which led to a basketry movement. Finally, in 1878, the Pomo Indians bought their first piece of land in California. Paula Giese noted, "In 1878, a group of Northern Pomo people bought 7 acres in Coyote Valley. In 1880, another Northern Pomo group bought 100 acres along Ackerman Creek (now known as Pinoleville)". In 1881, Yokaya Rancheria was financed by central Pomo people. Once the Pomo Indians had bought the land, it was time to make money.

Baskets were in so much demand at this point, even though they were once used for trade and bartering with other tribes and people, they now became the Pomo people's way to make money and build their newly found empires. Women had preserved Pomo basket weaving traditions, which made a huge change for the Pomo people. The baskets were wanted all over California; it was a piece of art that traders wanted. Grandmothers and daughters taught other Pomo women, who had lost the tradition of basket weaving, how to make the all-powerful baskets.

Within this time period in addition to basket weaving, the Pomo also manufactured elaborate jewelry made from abalone and clamshells. Assembled during the winter, during the summer the Pomo would travel from various sites along the coast where they would fish and gather all of their materials needed to create their jewelry. The Pomo Indians would create stunning, beautiful, and intricate forms of jewelry that were worn during celebrations and rituals, and even given as gifts. Both of these traditions of creation and culture have slowly dispersed and have become less common over the history of the tribe but more evident in today's culture.

Basket weaving today
Pomo basket weaving is still valued and honored today, not only by the Pomo Indians themselves, but also by amateur enthusiasts, buyers for curio dealers, and scientific collectors. The Federated Indians of Graton Rancheria are a federally recognized American Indian tribe of Coast Miwok and Southern Pomo Indians. During the past 30 years, the appreciation for American Indian art has been on the rise, and the art has become in demand – specifically Pomo Indian basketry. Dr. Joallyn Archambault, director of the American Indian Program at the Smithsonian Institution's National Museum of Natural History says: "Since the 1880s, when Pomo baskets first became sought after, the Pomo have changed their lifestyles enormously." Pomo today live normal modern lifestyles, but the basket weavers are still heralded and praised within the community for their artistic ability and skill.

One of those basket weavers is Julia F. Parker. She is a master weaver, having woven under Lucy Telles. Her childhood was rough, constantly moving around until boarding school after her parents' death at 6. Lucy had taught Julia because of her perceived interest in preserving Indian culture and specifically basketry. Julia Parker became cultural demonstrator after Lucy Telles death in 1956. She continued in her studies and later studied Pomo basketry with Pomo master weaver Elsie Allen (1899–1990) at Ukiah and several others. Julia belongs to the Miwok Pomo and Federated Indians of Graton Rancheria. Many of her baskets are in museums in Yosemite, Mono Lake and other museums; she even presented her baskets to Queen Elizabeth II.

The materials for baskets were sedge root, willow shoots and roots, bulrush or blackroot, redbud shoots, sometimes bracken fern and a variety of colorful bird feathers, abalone and other types of shells, magnesite beads and sometimes glass beads. Redbud shoots, used for the darker reddish colors in basket designs are gathered in October. Good redbud is hard to obtain around Ukiah, so it is usually found at Clear Lake. All these materials are gathered with a thankful heart and the gatherers talk continuously to the plants. They were, after all, living things that were giving themselves for something useful and beautiful. In order to preserve the soil and creek banks, sedge gathering was done with care. The commonly held decision would be leaving behind about half of what was found. Dyeing of the bulrush root takes about three to six months in a concoction of black walnuts, rusty metal and ashes in water.

Today, new Pomo baskets might sell for as much as $1,000, and the more historical ones might sell for more than $10,000. Dealing of these baskets has not always been so lucrative and many have tried to exploit the artists and communities. Dealers and collectors may have exploited the lucrative basket market, but it still paid well enough to provide income to Pomo women where hunting and gathering were no longer feasible and money was needed for survival.

Today you will see rare baskets being sold for the prices mentioned above. Due to the time and preparation necessary to weave these pieces of art; basket weavers today have more requests than they can fulfill, and many customers wait months before receiving orders. The rarity of the baskets and the skill are required in making them in what makes them valuable. The demand is greater than the supply, and collectors facilitate a high demand for these artistically made baskets.

Federally recognized tribes
The United States acknowledges many groups of native people of the United States as "federally recognized tribes", classifying them as "domestic dependent nations" under the jurisdiction of the federal government, but with some autonomy from their respective states, including California. Many other self-identified Native American groups are not federally recognized. Since the late 20th century, some states have begun to give formal recognition to tribes in varying ways.

The Pomo groups presently recognized by the United States are based in Sonoma, Lake, and Mendocino counties. They include the following tribes:

 * Big Valley Band of Pomo Indians of the Big Valley Rancheria
 * Cloverdale Rancheria of Pomo Indians of California
 * Coyote Valley Band of Pomo Indians of California
 * Dry Creek Rancheria of Pomo Indians of California
 * Elem Indian Colony of Pomo Indians of the Sulphur Bank Rancheria
 * Federated Indians of Graton Rancheria (a tribe of Coast Miwok and Southern Pomo)
 * Guidiville Rancheria of California
 * Habematolel Pomo of Upper Lake
 * Hopland Band of Pomo Indians of the Hopland Rancheria
 * Kashia Band of Pomo Indians of the Stewarts Point Rancheria
 * Koi Nation of the Lower Lake Rancheria
 * Lytton Rancheria of California
 * Manchester Band of Pomo Indians of the Manchester Rancheria
 * Middletown Rancheria of Pomo Indians of California
 * Pinoleville Pomo Nation
 * Potter Valley Tribe
 * Redwood Valley Rancheria of Pomo Indians of California
 * Robinson Rancheria of Pomo Indians of California
 * Round Valley Indian Tribes of the Round Valley Reservation (a confederation of several tribes, including Pomo)
 * Scotts Valley Band of Pomo Indians of California
 * Sherwood Valley Rancheria of Pomo Indians of California

California Rancheria Termination Acts
Many Pomo were impacted by the California Rancheria Termination Acts and lost lands due to lack of understanding the tax system, along with predation by merchants who took advantage of land-rich but cash-poor tribal members. Along with losing their lands, the tribes lost their status as federally recognized tribes and the ability to access federal clinics that served other federally recognized tribes. In a decision dated July 19, 1983 the United States District Court for the Northern District of California restored the status of 17 California rancherias in Hardwick v. United States.

Historical groups
The Pomo people were traditionally divided into several large groupings, each speaking its own language. While these had no overarching governance structure and villages were politically independent, they had some cultural differences and were recognizable as units to those who lived in them:

 * Kashia (Southwestern Pomo)
 * Southern Pomo
 * Central Pomo
 * Northern Pomo
 * Tceefoka (Northeastern or Salt Pomo)
 * Eastern Pomo (Clear Lake Pomo), spoke Bahtssal
 * Elem Pomo (Southeastern Pomo)

The following historical list of Pomo villages and tribes is taken largely from John Wesley Powell, 1891:

 * Balló Kaì Pomo, "Oat Valley People"(Potter Valley, Mendocino County)
 * Batemdikáyi
 * Búldam Pomo (Rio Grande or Big River)
 * Chawishek
 * Choam Chadila Pomo (Capello)
 * Chwachamajù
 * Dápishul Pomo (Redwood Canyon)
 * Eastern People (Clear Lake about Lakeport)
 * Erío (mouth of Russian River)
 * Erússi (Fort Ross)
 * Gallinoméro (better Kainameah, Kianamaras or Licatiuts) (Russian River Valley below Cloverdale and in Dry Creek Valley)
 * Gualála (better Ahkhawalalee) (northwest corner of Sonoma County)
 * Kabinapek (western part of Clear Lake basin)
 * Kaimé (above Healdsburg)
 * Kai Pomo (between Eel River and South Fork)
 * Kastel Pomo (between Eel River and South Fork)
 * Kato Pomo, "Lake People" (Clear Lake)
 * Komácho (Anderson and Rancheria Valleys)
 * Kulá Kai Pomo (Sherwood Valley)
 * Kulanapo (Clear Lake)
 * Láma (Russian River Valley)
 * Misálamag[-u]n or Musakak[-u]n (above Healdsburg)
 * Mitoám Kai Pomo, "Wooded Valley People" (Little Lake)
 * Poam Pomo
 * Senel (Russian River Valley)
 * Shódo Kaí Pomo (Coyote Valley)
 * Síako (Russian River Valley)
 * Sokóa (Russian River Valley)
 * Yokáya (or Ukiah) Pomo, "Lower Valley People" (Ukiah City)
 * Yusâl (or Kámalel) Pomo, "Ocean People" (on coast and along Usal Creek)

Non-Pomo villages and tribes considered "Pomo" in Powell, 1891:
 * Batemdikayi (name of a Cahto/Kato Athabaskan band)
 * Kai Pomo ('grass people', the Cahto/Kato Athabaskan band of Long Valley)
 * Kamalel Pomo ('ocean people', Coast Yuki people, possibly also the Sinkyone Athabaskan people of Usal Creek area)
 * Kastel Pomo (Wailaki Athabaskan bands, possibly including some of the northern Cahto bands)
 * Kato Pomo ('lake people', the Cahto/Kato Athabaskan band of Cahto Valley)
 * Yusal Pomo ('Usal people', the Sinkyone Athabaskan people of Usal Creek area)

Notable Pomo people

 * Elsie Allen (1899–1990)
 * Mary Knight Benson (1877–1930)
 * William Ralganal Benson (1862-1937)
 * Chuck Billy (born 1962), singer of the metal band Testament
 * Elmer Busch (1890–1949)
 * Danielle Forward, software engineer and indigenous activist
 * Mabel McKay (1907–1993)
 * Julia F. Parker (born 1928)
 * Essie Pinola Parrish (1903–1979)
 * Luwana Quitiquit (1941–2010), basket weaver who created a program to revive the craft

Books, reports

 * Catalog of an exhibition held at the Grace Hudson Museum in 1993 and the Oakland Museum of California in 1996.

Newspaper articles

 * and

title: Pomo