Appendix A Historic Property Survey Report

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ARCHAEOLOGICAL SURVEY REPORT FAIRVIEW STREET IMPROVEMENTS FROM 9TH STREET TO 16TH STREET AND JUNE 2019 BRIDGE REPLACEMENT PROJECT SANTA ANA, CALIFORNIA ecological approach, a second regional synthesis was employed by Warren (1968), who viewed cultural continuity and change in terms of adaptation to various significant environmental changes that define the cultural ecological approach to archaeological research of the California deserts and coast. Many changes in settlement patterns and subsistence focus within both sequences are viewed as cultural adaptations to a changing environment, and are thought to have resulted in changing artifact types. For instance, the large, heavy projectile points used with spears and darts (spear points) throughout most of prehistory gave way to smaller projectile points (arrowheads) used with the bow -and -arrow in the Late Prehistoric Period. In inland areas, and nearer the coast south of what is now San Clemente, ceramic pottery also appeared during the Late Prehistoric Period. These changes and the introduction of other artifacts occurred overtime during prehistory. Ethnography The Late Prehistoric Period ended in 1769, when Franciscan friars and Spanish soldiers began establishing mission outposts along the California coast. At that time, the project area was occupied by the Gabrielino Indians. Gabrielino refers to the Shoshonean (Takic) speaking Native Americans who lived throughout Los Angeles, western San Bernardino and Riverside, and Orange counties, and who were historically affiliated with Mission San Gabriel Archangel. Some of these Shoshonean people also called themselves Tong-va (Johnston 1962; McCawley 1996). The Gabrielino were hunters and gatherers who used both inland and coastal food resources. They caught and collected seasonally occurring food resources and evolved a semi -sedentary lifestyle, living in permanent and semi -permanent villages along inland watercourses and coastal estuaries. These villages took advantage of the varied resources available at such locales. Seasonally, as foods became available, the Gabrielino moved to temporary gathering camps and collected plant foods such as acorns, buckwheat, chia, berries, or fruits. They also periodically established camps along the coast or at estuaries to gather shellfish or to hunt waterfowl (Hudson 1971; McCawley 1996). The Gabrielino lived in small, semi -permanent villages that were the focus of family life. Patrilineally linked extended families lived within each village (Kroeber 1925; Johnston 1962; Bean and Smith 1978). These kin groups were affiliated in several village clans. Both the clans and the villages were apparently exogamous, as Mission records suggest that after her marriage, a woman resided at her husband's village. Gabrielino villages were politically independent even when marriage ties existed. The village was administered by a headman who inherited his position from his father. Shamans guided religious and medical activities, and group hunting or fishing was supervised by individual male specialists. An active and elaborate Gabrielino ritual system was present when the Spanish padres arrived to establish Mission San Gabriel. Rituals included individual rites of passage, village rites, and participation in the widespread Chingichngish cult. The cult of the culture hero, Chingichngish, was observed and recorded by Franciscan Friar Geronimo Boscana while he resided at Missions San Juan Capistrano and San Luis Rey (Harrington 1933, 1934; Boscana 1933; Hanna 1933). Q:\WKE1702\Cultural\ASR\ASR 2019 OS-21.docx (06/03/19) 12