Canada what are you really celebrating?

As Canadians celebrate another anniversary of Confederation the Federal and Ontario Government along with seven First Nations in central Ontario are finalizing an agreement to settle outstanding injustices within the 1923 Williams Treaty where grassroots voices feel integral issues are still not addressed in the offer.  

The proposed agreement will end decades of court litigation over the 1923 Williams Treaty which covers 13 million acres of the Traditional Territory of the Anishinabek Nation. The seven reserves have long argued the government unjustly crafted and implemented the treaty where there was unjust compensation for their land and that they never surrendered hunting and fishing rights.

All parties are under a confidentiality agreement until the process is finalized where members including a Chief leaked info to the media. This “gag order” is a tactic to prevent communities engaging in open dialogue and debate to catch provisions that extinguish inherent rights. In 1796 Lieutenant Governor of Upper Canada John Graves Simcoe made a policy preventing these Communities and the Six Nations of Grand River from associating during the distribution of gifts at British Forts. This prevented discussions relating to matter in their Agreements with the Crown. The confidentiality agreement also instills fear where communities feel they must accept this offer as they may not see a more justified settlement pursuing other means. The path chosen favours the Governments agenda where Indigenous Title to Traditional Territory is surrendered. 

In other Treaties a standard provision is the inclusion of revenue sharing for occupied traditional territory which is not the case in this agreement which proposes a one time payout. It also extinguishes Indigenous Title to the traditional territory where Industry can now do as they please to the lands and water. Also a process to relinquish Federal and Provincial laws from being imposed upon these First Nations where Sovereignty is recognized and affirmed in Constitutional Law via 1764 Niagara Treaty and Royal Proclamation is also not in the agreement. 

Funding to operate these First Nations and their Services is Canada’s fiduciary obligation through the BNA Act. These communities are also accepting Canada’s Self Government Policy through agreements regarding Education and Lands Management which are not Treaties and do not guarantee funding in perpetuity. These agreements help Canada can get out of it’s fiduciary responsibility to First Nations. Since the Williams Treaty doesn’t include a revenue sharing agreement for occupied lands these communities are taking a risk to create a self sustaining economy based on a one time payout with limited lands to eventually pay for operation of their communities and services.

 It has always been the agenda for Canada to assimilate First Nations and turn their lands into municipalities which may be the very real future under this offer which can be seen in other Nations like the Nisga. 

The final issue not addressed is the issue of a Nation to Nation Relationship First Nations have with Canada in relation to the outstanding Constitutional issue. A Special Committee to investigate the British North America Act at the House of Commons on Feb 26, 1935 and a

a Speech called Constitutional Problems in Canada delivered in the House of Commons on Nov 9, 1945 by Walter Kuhl Member of Parliament for Jasper Edson stated that: The Dominion of Canada did not become a Federal Union under the BNA Act only a Central Legislature for a United Colony. 

The 1931 Statue of Westminster stated that the Crown had no more authority in Canada where the people were free to make a proper Constitution and become a Sovereign Nation but failed to do so. The 1982 Amendment to the BNA Act was not created nor ratified by Canadian citizens. The amendment included that Parliament no longer requires the Monarch to amend the BNA Act and also included the Charter of Rights and Freedoms as well as Conferences with Indigenous Peoples which failed. 

It seems history is being repeated through this agreement and we must ask ourselves what has Canada got to celebrate?

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Open Letter to Beausoleil First Nation Chief and Council

Johnny Hawke
81 Ogema Miikaan
Christian Island, ON
L9M 0A9  705 247 2120 ojibwayrebel@gmail.com 

Beausoleil First Nation Chief and Council

11 O’gema Miikaan
Christian Island, ON
L9M 0A9  705 247 2051 

Re: Open Letter to Beausoleil First Nation Chief and Council

Monday May 28, 2018

I am writing to request a written Public Apology before your term is done relating to failure to uphold your Policies and Procedures where I was assaulted by a Council Member.

To remind you Clayton S King was charged for assault while on Council and placed on a 12 month Peace Bond in October 2016.  The First Nation’s Policies and Procedures 2.2(a), 3.14, 14.1, 15.1(i), 9.4 prohibit Employees or Council from committing assault during work hours or on their own time; where in such an instance the person is to be removed from their position. Despite this a conscious effort was made to use a provision within the discriminative Indian Act to protect this Councillor demonstrating adverse differential treatment.

Within this elected term I’ve exhausted all proper avenues to hold you accountable to your own Policies such as a request to be on the Agenda for a Council Meeting where I was rudely denied by Council’s Secretary and also filling a Human Rights Complaint. This matter falls on your specific group as Chief and Council and not any future leadership or the community; a public apology is integral if you wish to restore faith into this Public Office especially when Self Governing Policies to get out of the Indian Act exist and continues to be a goal. 

Recently Council signed an agreement of “mutual respect” with the Town of Midland where I see no reason why an apology also can’t be made public in the same spirit of “mutual respect” for your own community.  It is a great injustice when We the Community are subject to policies and face consequences when Council or Employees do not have to.  I trust you will comply with this request or further demonstrate how you as individuals account to the Community in such positions of privilege.

In Community Spirit,

Johnny Hawke

TRUDEAU ANNOUNCES WHITE PAPER 2.0

By Johnny Hawk

Prime Minister Justin Trudeau announced a proposed “Framework for Indigenous People” as the family of Colten Boushie wraps up their visit to Parliament Hill, where reports claim the announcement is unrelated to the timing of the acquittal of the man charged in Boushie’s death which has raised a national outcry from Indigenous Peoples and their experiences within the legal system.

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Justice Minister Judy Wilson Raybould and PM Justin Trudeau after announcing new framework to recognize Indigenous Rights. Pic featured in national media after the recent outcries from Indigenous People regarding their treatment within the Canadian Justice System

Trudeau explained the framework intends to create mechanisms to fully implement Indigenous rights where Indigenous people are continuously having to turn to the courts to have their rights honoured. The framework intends to complete the unfinished business from failed talks following the repatriation of the Constitution in 1982 that left Indigenous rights undefined. Trudeau also stated that Canada will however will not be reopening the Constitution, where Section 35 already recognizes these rights.

CROWN LAW REGARDING INDIGENOUS NATIONS IN SETTLER COURTS

The Holy See or Roman Catholic Church set up the legal system founded on Canon Law. The Crown is not the British Monarchy but has always been the Holy See or Roman Empire. The origin of the word catholic means “universal” and definition of church is the political force of an institutionalized religion, where the word religion means “to bind.” The Holy See is the Universal Roman Empire.

Canon Law is also known as the Law of Water or Admiralty Law and Merchant Law in which sea going vessels needed a law on how to conduct business which today is referred to as commercial law or corporate law. This law governs so called countries and their courts which are just corporations of the Holy See. Ships Pics

The Papal Bulls are Charters that granted authority and rights issued by the Holy See. In 1095 the Papal Bull Terra Nullius gave the kings of Europe the right to “discover” or claim land in non-Christian areas. In 1537 a papal bull entitled Sublimus Deus repealed Inter Cetera the Inter Cetera was the Papal Bull where Spain claimed any lands discovered that did not belong to a Christian. It is here where natural law and international law came to recognize and affirm that aboriginal people are human with souls, jurisdiction and property, which must be respected as a matter of law. Sublimus Deus concluded any laws in breach of this shall be null and void.

In 1704 Queen Anne’s Order in Council was in regards to Mohegan Tribe vs Connecticut is where a Constitutional Order in Council was established. Queen Anne created a special permanent court to adjudicate as an independent third party to settle issues whenever it should arise between Tribal Nations and Settler Governments. This special court has never been disbanded. The Constitutional Order establishing it has never been repealed.

The 1763 Royal Proclamation recognizes and affirms the Sovereignty of the Tribes and Nations that the British is in alliance with. It states that the premature encroachment of the newcomers upon the sovereign jurisdiction of the Indians upon yet unsurrendered territory prima facie constitutes “Misprision of Treason” and “Fraud.” Settler Governments, their Courts, Laws and Agents have no jurisdiction upon unsurrendered lands. The Royal Proclamation is still a Constitutional Oder for the British Colonies in North America.

If we wish to remain as Sovereign Nations we have no business within Settler Courts where their laws, agents have no jurisdiction over us and our Tribal Laws and Territory unless we make such voluntary surrenders. The Settler Governments have always been in breach of the said Crown Law.

THE MYTH OF TREATY
Peace and Friendship Treaties such as the Two Row Wampum, 1764 Niagara Covenant Chain Belt established the Nation to Nation Relationship between the Colonies of the Crown and our Nations. Once we allowed the Law of Water or Crown Law to be

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Boundaries by Anishinabek Artist Rabbit Strickland

established on Turtle Island through these Peace and Friendship Treaties we’ve allowed our Law of Land, Tribal and Natural Laws to be threatened. Crown Law and Tribal Law are two very contrasting systems of laws where evidently the two can’t co-exist. Crown Law is Hierarchal, Submissive, Patriarchal and Colonial where our two laws naturally are in opposition.

The Preconfederation Treaties and Numbered Treaties are agreements that surrendered lands within our Territories under the myth of peace, friendship and coexistence. These Treaties however were made under duress, coercion and fraud. Many of these Treaties are fraudulent and invalid and still being dealt with illegally within the biased Settler Court System to remedy historic injustices where we are guarded a third party judiciary to settle such grievances until that happens our Territories are still ours and the laws being imposed within our territories are illegitimate.

THE CONSTITUTIONAL QUESTION
The British North America Act was simply a scheme to scam the Indian Trust Fund to pay for establishing the colony of Canada’s infrastructure.

In 1862 the Duke of Newcastle, the Secretary of state for the Colonies makes loan “arrangements” with British Investors, the UK Parliament for the Colonies proposed Railway. The loan was for 12 million pounds sterling. (this can be found in the Canada Railway Loan Bill of 1867. The Loan was due in December 1867. While the Colonies had no real Wealth of their own and were becoming more in major debt they had to come up with a scheme to refinance the loan for the railway due in Dec 1867.

This 1864 Quebec Conference which banned the Press nor involved participation of our Nations or ratified by Citizens is where 32 unelected representatives of the Crown drafted 70 resolutions to establish a Federal Union under the Crown.

The 1866 London Conference, The British North America Bill was submitted to the Queen on February 11. The Queen made no mention of Confederation. When the delegates returned from the UK they brought no original BNA Act back or a certified copy with signatures. The BNA Act was only a Private British Bill that created the “Dominion of Canada” a corporation of the Crown governed by a United Colony.

During this time there were tensions between Britain and the United States where Britain didn’t want to loose its Colonies to the States. The Queen directed John A MacDonald to diffuse these tensions where he officially became a knight on July 1 1867 with the title as Sir a privileged reserved only for British Subjects. How can a British Subject become Head of an independent Country?

The 1982 Amendment of the British North America Act also known as the Constitution Act 1982 did not create a Constitution. An Act that requires permission to be enacted by a Foreign Monarch and not ratified by the People is not a Constitution.
This Act is only continuation of the BNA Act which amendments included Parliament no longer requires the Monarch to amend the BNA Act and also included the Canadian Charter of Rights and Freedoms as well as conferences with Indigenous Peoples which failed.

The BNA Act and Indian Act also were in breach of the said Crown Laws in regards to authority over Indians and Lands Reserved for Indians. Canada is not a Country but a United Colony with no Constitution. Justin Trudeau does not reopen the Constitution because Canada does not have one. So called Canadians are still subjects of the Crown where in the courts it is not the People of Canada at the helm but the Crown.

THE WHITE PAPER 2.0

Social Justice Principles have always been guised as a way to assimilate us from the creation of the civilization act to the education through Residential Schools to making us “equal” citizens in Pierre Ellitot Trudeau’s 1969 White Paper.

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1982 Left, Bill Wilson Vice President of Native Council and PM Pieree Elliot Trudeauof Parents of current PM Trudeau and Minister of Justice Judy Wilson Raybould face off in a very different way then their children in the 1980’s Constitutional Talks with Indigenous Peoples.

Canada’s Self Government Policy where Education Agreements, First Nation Lands Management Act, Band Constitution’s and this new Framework are being accepted and are created for the eventual municipalization, of Indian Lands and termination of our Rights.

Since Canada has no Constitution they require our Nations to accept such illegal frameworks, self government agreements and resolving of such treaties to legitimize their fraud as a Country and their continued withholding of our Indian Trust Fund and illegal occupation of our Territories and theft of the Resources.

If Trudeau is sincere about recognition of our Title, Jurisdiction and Rights then he first must acknowledge Canada has no Constitution and is not a Country but still a United Colony of the Crown that is illegally occupying Indigenous Territories and I highly doubt he is ready to unleash these facts.

IN CONCLUSION
In his Speech on Wednesday Justin Trudeau acknowledged his Father’s inclusion of Indigenous Rights within the 1982 Amendment to the BNA Act who was not going to include them initially and also mentioned that his father only included them after the strong organizing by our People. During this time our “Rights” were not clearly defined where our Peoples have had to  participate within their systems such as courts which have been being used to define what our rights are which only benefit so called Canada and is erodes our Title and Jurisdiction.

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Today the majority of Indigenous champions being recognized, celebrated by the majority of our People and who determine the narrative of the direction we need to take within our Communities are those successful in the institutions of the Settler society such as Justice Minister Judy Wilson Raybould and others within such structures who adopt the assimilative agenda.

We need to organize as Tribal People, Clans on Clan Territories representing Tribal Laws and reestablish our own Institutions and Justice Systems again which are already recognized and affirmed by Crown Laws. We have no business within settler courts where the only business in such structures is those who wish to voluntarily surrender.

I am a no Justice Minister, Lawyer or even a Chief but I can educate myself on such facts of the Law and have to ask the question, Where are all the “educated Indians” we celebrate who are not speaking these truths in their positions and platforms of privilege? I ask you not to take my word in these facts I shared but to do your own research so we can all be stronger in the Truth. It is time to Organize our Council Fires and Forgotten Societies which is not a Protest Movement or a Hashtag.

ANISHINABEK EDUCATION AGREEMENT: SELF DETERMINATION OF OUR OWN TERMINATION

By: Johnny Hawk

The Anishinabek Education Agreement between the Union of Ontario Indians and Canada is one of 93 agreement’s by 403 Indigenous communities being negotiated under Canada’s Self Government Policy and Comprehensive Claims Process referred by the grassroots community as the Termination Tables. This summer the Union of Ontario Indians are initiating a second vote on the Anishinabek Education Agreement to ratify their right to self termination.

The Agreement will recognize First Nation jurisdiction over Primary, Elementary and Secondary Education. It will create a First Nations Education Board which will distribute Canada’s offer worth about $100,000,000 a year. First Nations who ratify this for their community require the establishment and implementation of a Band Constitution.

This Agreement stems from 20 years of negotiations between the Union of Ontario Indians and Canada. The Union of Ontario Indians are a political advocate for 40 member First Nations governed by Canada’s Indian Act and were incorporated under Canada’s corporations laws in 1949.

Some of the key provisions in the Anishinabek Education Agreement are;
– Each First Nation must create and implement a Band Constitution                                              – The Indian Act will continue to apply with the exception of the education provisions.
– The fiduciary relationship between Canada and First Nations will continue, Canada’s fiduciary obligations may change over time.
– The Canadian Charter of Rights and Freedoms applies to each Participating First Nation as it exercises its authority under the Education Agreement.
– The Education Fiscal Transfer Agreement is a contract between the Participating First Nations and Canada. It is not a treaty.
– First Nation education laws will exist along with federal and provincial laws. Participating First Nation law-making powers do not extend to matters not specifically addressed in this Education Agreement.

A SECOND VOTE TO RATIFY

In December 2016, 29 of the 40 First Nations of the Union of Ontario Indians participated in a vote to ratify the agreement. Canada required a minimum of 12 First Nations to ratify the agreement to proceed. Canada also required each community meet a 25% plus 1 threshold of eligible voters to legitimize the outcome of the vote. 13 First Nations met the threshold and voted yes, 2 voted no and 14 didn’t meet the threshold of voters needed.

Canada didn’t accept the outcome of the First Nations vote results to proceed and is allowing a second vote. Currently 14 First Nations throughout the summer are in the process of having a 2nd vote where this time there will be no threshold required and a simple majority of ballots cast will determine the outcome.

SELF DETERMINATION OF OUR OWN TERMINATION

Anishinabek already have a Constitution which is our Clan System which gets its authority from the people and is accountable to the people. We have our own governance structure, institutions, laws, dispute resolution processes in assertion of our title and jurisdiction on our traditional territories given by Creation.

These proposed Band Constitutions under this agreement are made to acknowledge the authority of Canada over the Bands where the Indian Act will continue to apply. Law making authority is limited which negates any document under these restrictions as a Constitution which only converts these Bands into a municipal government rather than a Sovereign Nation.

We already can make laws regarding Education if Leaders act accordingly. We already have agreements with the Crown that recognizes and affirms our Sovereignty and Inherit Rights through the 1764 Niagara Covenant Chain Belt that is recognized and affirmed by the Royal Proclamation and Canada’s fraudulent Constitution section 25 and where our “existing” Aboriginal and Treaty Rights are protected in section 35. The Anishinabek communities that the Union of Ontario Indians represents are beneficiaries of Pre-confederation Treaties where funds from the lease of our Territories are put into the Indian Trust Fund. This Fund is there for our benefit for such needs as Education. We already have an agreement by Treaty that guarantees our right to access our monies created from the lease of our Territories.

The Anishinabek Education Agreement states the fiduciary relationship between Canada and First Nations will continue however in the same sentence says Canada’s fiduciary obligations may change over time. This statement expresses already a broken promise. This agreement helps define our Constitutional “Right” in regards to education but at the same time legally releases them constitutionally and financially by this statement. If such fiduciary obligations may change over time then at that time we will have no option left but to become dependent on the province of Ontario for education services ultimately becoming an ethnic municipality.

The agreement states this is not a Treaty. So if this is not a Treaty then we have no right to be entering in any agreements in regards to self government, rights, land, title and jurisdiction as we are franchised corporate entities legally defined as “Indians” under Canada’s illegal Indian Act. Blacks Law Dictionary defines a Treaty as; In international law an agreement, league, or contract between two or more nations or sovereigns. Until we assert ourselves not as “Indians” or “Bands” but truly as Anishinabek then these types of agreements are just more fraudulent illegal documents like the BNA Act, Indian Act that breaches the rule of law that further disregards our title and rights and legitimizes Canada’s theft, fraud and treason.

In 1704 Queen Anne’s Order in Council in a ruling between the Mohegans vs Connecticut which has the same standing as the Royal Proclamation has never been repealed. It states disputes between Settler Governments of the Crown and Indigenous Nations require a Third Party Judiciary and not judiciaries of the jurisdictions involved. This is integral as we should not be defining Title and Rights in Canadian Courts or through these Agreements.

In 1982 “existing” Aboriginal and Treaty rights have been “recognized and affirmed” in Section 35 of Canada’s Constitution however they are subject to being defined by Canada’s court’s in breach of the 1704 Queen Anne’s Order.  Today First Nations either go to court or are agreeing to these biased Modern Treaties and Self Government Agreements Processes that breach the rule of law.

Court Cases that define and protect Indigenous Title and Rights such as the Tslihquotin Case have created a “judicial discretion” where our Title and Rights are affirmed, defined and acknowledged but if they get in the way of industry then Canada follows “the rule of judicial discretion” instead of “the rule of law.”

These Modern Treaties and Self-Government Agreements only contribute to emptying out Section 35 of Canada’s Constitution of any significant legal, political or economic meaning. These Land Claim and Self-Government Agreements all require the termination of Indigenous title and rights for some land, cash and delegated jurisdiction under the existing federal and provincial orders of government converting “Indian Bands” into municipal type governments.

The first groups in Canada who have agreed to compromise their section 35 Inherent and Aboriginal rights through Modern Treaties have created an organization called the Land Claims Agreement Coalition. The Land Claims Agreement Coalition came together because the federal government wasn’t properly implementing any of their Modern Treaties. So the Coalition essentially became a lobby group to collectively pressure the federal government to respect their Modern Treaties where implementation problems persist today.

The fact that Canada has already broken these Modern Treaties demonstrate the dangers of accepting Canada’s Comprehensive Claims and Self-Government Agreements such as this Anishianbek Education Agreement.

In the Anishinabek Education Agreement Canada’s threshold requirements to ratify it were 25% plus 1 of eligible voters in each community. Canada didn’t accept the Union of Ontario Indians results so asked for a second vote in this second vote there is no threshold only a simple majority vote. It is disheartening that 25% plus 1 eligible voters in each community determines something as important as title and rights whereas a second vote there is no threshold requirements.

IN CONSLUSION

As the 1982 Canadian Constitution was being developed the Union of B.C. Indian Chiefs learned in June 1980 that the constitution agenda did not include any mention of our title or rights and so took legal action to block repatriation. The Grassroots people and Leaders initiated a campaign to ensure our title and rights would not be left out of the Constitution and were successful.

After the Constitution was “patriated” there were meetings with Indigenous organizations and the First Ministers to define what our Title and Rights meant within the Constitution which ended in failure. The strong national political organizing by our people dwindled down and Leaders began to compromise their section 35 Inherent, Aboriginal and Treaty rights by entering into Modern Treaties and/or Self-government Agreements under Canada’s unilateral negotiation terms. The strong assertive organizing by the leaders became co-opted by government funding which created the Aboriginal Industry.

As we entered the 90’s grassroots people demonstrated more assertive actions to fight for our title, jurisdiction, rights and land at Oka, Ipperwash, Gustufson Lake to actions of Native Youth Movement where our Warrior Spirit and Warrior Societies reemerged. The Royal commission, inquiries, empty promises and this new social media, go-fund-me generation of activism helped pacify the momentum of the reemergence of self sufficient assertive Warrior Societies and traditional governance was gaining.

Today the passion of Leaders of these First Nations Organizations and Bands are failing to fight as leaders of recent past decades and are acting only as Indian Act administrators helping to pass these cleverly disguised surrenders. If Education is something we value, promote and protect then we should use our education intelligently and know what these agreements are really about.

Today leaders do provide their community with a balance educating on what these agreements really mean nor provide a critical analysis or opposition but only promote the people need to vote to accept it. Any opposition by the community is referred to as members being misinformed, lateral violence or dismissed with propaganda that misdirects facts.  These Agreements come with funding to ratify and gives people jobs within our community so it is hard to speak against as poverty against us. Any sincere organizing and assertion of our title, jurisdiction and rights comes with no money or government support.

The only rights most leaders of these “Indian Bands” are willing to stand up for and assert is the right to Self Determination of our own Termination in Canada’s illegal Processes. Anishinabek need an alternative representation and advocacy for Sovereign hearted, minded and thinking people where this is the vision of ACTION; Anishinabek Clans to Invoke our Nation. Those who wish to continue making surrenders need to be respected but need to be free to do so individually and not representing the collective Title and Jurisdiction on behalf of our People and Future Generations.

Future Leader Finds Faith at Fire

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Shaylynn Marsden 23, of Chimnissing Anishinabek Territory in Algonquin Territory at ReOccupation Ceremony

By Johnny Hawke

ALGONQUIN TERRITORY- Chimnissing Youth, Shaylynn Marsden was invited to attend a Faith Summit in Ottawa that brought together young millennial leaders to address questions related to faith in public life where she found herself at a sacred fire participating in a non related event to “unsettle” Canada.

Anishinabek Youth were the organizers of a reoccupation ceremony on Parliament Hill during Canada’s 150th Anniversary Celebrations as part of Idle No More’s, Unsettling Canada 150: initiated by the Bawating Water Protectors from Sault Ste-Marie.

“The call to action is to reaffirm our rightful claim to these lands as the original caretakers of Turtle Island and to demand the repatriation of the territories that were and are illegally seized by the Canadian state. This is not a celebration of Canada, but assertion of indigenous self- determination and sovereignties over our lives, lands, languages and cultures, among other aspects of living Mino-Bimaadziwin” explained groups call-out for support.

The Protectors erected a teepee on June 30th where some were arrested by RCMP and then released following negotiations where the teepee was eventually allowed to be set up on the grounds where the celebrations were to be held.

Shaylynn Marsden 23, from Chimnissing Anishinabek Territory who has an educational background in Criminal Justice and recently finished her bachelors Degree was in Ottawa for a Youth Leaders Summit on Faith.

“I was initially there to attend the 2017 Faith in Canada 150 Millennial Summit for three days. When I was first invited to attend I was hesitant and didn’t want to go there for Canada’s 150th celebrations and made that clear to the organizers.” Explains Shaylynn.

The Faith in Canada 150 Millennial Summit was a series of gatherings to bring together 75 Canadian millennials of differing faith convictions in Canada’s capital city on the eve of Canada’s 150th anniversary to address questions related to the place of faith in public life, the true nature of pluralism, and the meaning of religious freedom.

“On the second day of the summit it was a very lengthy day where there were discussions and on faith and religion and being an Indigenous person I felt I couldn’t relate to some of the questions as we are not a religious people.” Explained Shaylynn

Indigenous Youth are as diverse as the many Nations throughout Turtle Island who at times can struggle with identity and fitting in mainstream and carrying the issues of previous generations as they transition as tomorrows leaders today.

“I feel like I’m at a crossroads, where on one side our people are still hurt and healing and not ready to forgive and reconcile but on the other side there are people ready to take that next step, to help our people reconcile and be that voice. So that is what is what persuaded me to go to this Summit, to be the voice of our people. I feel like my generation is ready to make that change but we still need to help our people to heal. We can’t just say, we need to get over it.” Says Shaylynn who is currently working to continue her education in Law for next fall.

Prime Minister Justin Trudeau made an unannounced visit to the Water Protectors the day before Canada day and spent more than half hour in the teepee.

20048962_1374365722612041_1951434642_o“On the third day of the summit I went with my friend to Parliament Hill as there was a callout to come and support the Water Protectors. When I got there the organizers were upset because Justin Trudeau just came uninvited and unannounced and they found it disrespectful as there were fasts going on and he wasn’t asked to come.” Explains Shaylynn.

Indigenous Leaders, Non-Native Activists were also present in support however the Protectors felt the need to share some feelings from the grassroots to Indigenous Leaders represented by Assembly of First Nations National Chief, Perry Bellregarde explains Shaylynn.

“Perry Belregarde was in the Teepee when we got there. The Youth told him the AFN is a very colonial governing body and he is part of the problem where he is not helping to decolonize the system. He got offended and ran off. It was incredible to be there and witness this act of resistance through ceremony.” Explains Shaylynn.

Former UOI Anishinabek Youth Representative, Quinn Meawasige from Serpent River was also in attendance.

“I’m standing here on un-surrendered, un-ceded Algonquin Territory also known as Ottawa as a reoccupation of this land in resistance to Colonialism. There are fasters here in ceremony and we’re here to show resistance of colonialism and bring awareness as Canada celebrates its 150th Birthday.” Explains Measwasige.

The issues of Industry breaching Treaty Rights and resistance to colonial structures was 19850933_1374366789278601_1158069234_oa main focus of the youth explains Meawasige.

“We have that right of Self determination as Peoples, we have the Right to Free prior and informed consent and to be part of any decisions that will effect us. What is happening is Canada is letting Industry get away with so much that effects our people, lands and waters” says Meawasage.

Although Shaylynn was there to participate to answer questions of Faith in Public Life in a mainstream structured event organized by Canadians she eventually found herself at a Sacred Fire expressing what needed to be expressed in our own way.

 

The Spirit of Paagak: The Outcast

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By: Johnny Hawk

Biboon (Winter Time) is the time for Anishinabek where we would disperse into smaller family groups and go into our Winter Camps spread out through our territory which served as a way to not over harvest in one place to ensure we would sustain ourselves by our traplines and hunting. Biboon was also a platform for one of our most integral institutions; the time of Aatisookaanag (Sacred Stories) the passing on knowledge, history and teachings. Aatisookan was not only sacred stories but was the muses, the inspiration as well as the spirits that exist within these stories which are very real.

Paagak/Skeleton when he was a human being committed a terrible thing. He lusted after his brother’s wife and came up with a plan to cause his brother’s death to appear as an accident so he could care for her and make her his wife. The people in the village eventually saw through Paagak and his devious plan as they knew his brother was someone who was sensible and could look out for his own. The village eventually made Paagak an “outcast” where out of guilt he would eventually succumb to his own demise where the Spirit World didn’t even want him. He has been stuck in between this world and the next flying around as a Skelton since, lonely and maybe even vengeful trying to get others to join him.

Maybe we need to forgive this Spirit for what he did so long a go and petition the Spirit World to help him move on so it no longer preys on the vulnerable and maybe we need to find alternative ways to help those who are made to feel like “outcasts” by our communities today for mistakes they’ve done or for just being who they are?

The Spirit of Paagak has become more of a curse and epedemic in our communities today where we refer to it as it’s colonial name as suicide. Sure colonialism and today’s problems we are faced with plays its part but if this Spirit wasn’t an issue for us when we we’re stronger people in “traditional” times why do we have this Aadosikaan? Maybe its not the White man or the Government who needs take responsibility? Maybe solutions is not demanding funding but within our own Institutions like the time of Biboon we are in of sharing Aadisokaan and giving a voice to the ppls? After all we claim to be Anishinabek or is this all just fairytales and myths including the rhetoric of reemerging our own institutions? It isn’t financially costly to establish these type of circles and mechanisms but it has been costing us much more than some figure on a funding agreement.

Biboon is also a time traditionally where food stocks would run out and the reality of starvation would strike. There is also a spirit that would stalk and prey upon our villages and possess the spirit of our people which was known as windigo. In our language this term is expressed as “Wii, Digoh” translating as they are in excess, referring to the cannibals and their spirit of excess. In these times we are in colonialism also plays it part and like Paagak as only helped to intensify these Spirits.

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An institution to help defeat Windigo’s and Paagak was the Windigokaan Society, the “Not Cannibals” who were individuals some say were Thunderbeings disguised as humans. They are individuals who are born as such with a contrary nature to them. Some aastisokaan say a long time ago the elders got together as they didn’t not know how to deal with such people and wanted to give them purpose.

This institution serves as a societal mirror in our villages. They would mock the sacred, helping to create what is excepted and not excepted by challenging protocols and taboo’s in turn helping to form such boundaries. Their antics would help scare off or trick windigo’s that a village was already being possessed by other windigo’s.  Sometimes some of our people would turn into Windigo’s and Windogokaan people would have to be called upon to help deal with a situation most times doing not so nice things. However during the dark times of colonialism it was the Windigokaan’s antics that helped provide relief making the people laugh where some would refer to them as the sacred clowns.

Today some who are born as such do not know they belong to this society as there communities forgot about this institution or there are some who claim to be such but do not fulfill its true medicine out of fear of offending the majority or are just playing with the notoriety of being what some call Contrary.

Like most of our original institutions today this too has become tokenized, bastardized and pacified where Windigokaan are only acceptable to those that know of them to be welcomed and seen once a year at Sundance’s where they are invited in at a specific time to help challenge and test sun dancers to help them keep focussed on their prayers. At times even Spiritual relatives who are put up on a pedestal need to be humbled by Windigokaan and it is ironic most who know of this society and their nature get offended when they’re being gifted with thunder and lightning medicine by this society as if they’re exempt from being shown their reflections.

There are many solutions within our own institutions that need to be fully appreciated, asserted and understood like our Traditional Leadership, Windigokaan Societies, Warrior Socieities and Aastisokaan that helped us to survive this far which like our Medicine Societies in past generations are made to be outcasts and go misunderstood.

 

 

 

Do we as Anishinabek really follow our Mothers Clan?

By Johnny Hawk

As we begin to assert our own Institutions especially our Governance structures it is our Gi Doodeminanig, our Clan system and Creation story that is our true Constitution that ties us to our Territory and gives us our responsibilities and provides us with accountability to ourselves and the natural world that provides for us. I’ve written about this many times and address it when our people gather as well as through ceremony asking spirit as well as searching for more teachings as this question is key as we begin to become who we really are again.  Why I ask this question,  Do we as Anishinabek really follow our Mother’s Clan? is because Elder’s always told me I will find out who I am within our language and in our stories, where I now have to question these same Elders for what I’ve found as it contrasts to what they been passing on.

IN OUR CREATION STORIES

In our Creation Story I’ve heard two distinct contrasting version’s within our various communities throughout our Anishinabek Territories. One version which the majority of our people tend to share such as the Elder’s who’ve taught me growing up is a version from the Three Fires Midewewiin Society. The Midewewiin it’s said is the Grand Medicine Society and keepers of our ceremonies and understandings of who we are and come from.

This version can also be found in Grand Chief of the Three Fires Midewewiin Soceity, Eddie Benton Benai’s, popular book called, The Mishoomis Book. This version speaks of “Anishinabe” which the author say’s it translates from the root words ani meaning “from whence,” nishina, meaning “lowered,” and aabe, meaning “the male of the species.” So Anishinabe is referred to Original Man who was made of Fire, Earth, Air and Water molded in Creators hands and “Lowered from Above.” This Original Man who later in these teachings becomes known as Nanaboozho, the great teacher of the People known as Anishinabek. As our people began living in a bad way, Nanaboozho would later help recreate the world after a great flood with the help of muskrat and turtle. In Benton Benai’s teachings through this book it say’s Creator gave the people a Clan system to use as at one time before the flood we were intermarrying and living without order and goes on to say we follow our Father’s Clan however doesn’t give a teaching why.

In other versions I have come across from storytellers in various communities such as the celebrated Ojibway Linguisit and Storykeeper, Basil H Johnston is the story of Gezhigo Kwe. Gezhigo Kwe is Sky Woman where some say she lived on the moon where she was “Lowered from Above” on the back of a Turtle and helped create what we know as Turtle Island.  Geezhigo Kwe would later have a daughter named “Wenonah.”

“Wenonah” in Anishinabemowiin means “The One who Breast Feeds” who was daughter of Sky Woman who was the first Human Female created on Earth where the Spirit known as the West Wind “Epigishmook” would later impregnate Wenonah where she had four children who were half spirit and half human who were Mudjekawis, Pukawiis, Jibayabooz and Nanabush. Wenonah died after the birth of her last child Nanabush. Where Nanabush was brought up by his Grandmother, Nookomis or Geezhigo kwe. Later on in other stories it is said Geezhigo Kwe or Sky Woman returned back to the Moon and watches us from above and has connections with the Women’s cycles and waters of the Earth.

So there are two distant versions where either a Male or a Female is the first Human to be lowered from above. Does it even really matter if a male or female was created first? Are these just fables and myth’s?

IN OUR OWN CREATION STORY AND CEREMONIES

My own Mother was given a teaching or ceremony passed on to her by her Mother which is a common teaching and ceremony in Anishinabek society; after a Mother gives birth she is to keep the umbilical cord of the baby and put it in a tree or bury it in the ground or a special place on her territory. This connects the child to it’s mother’s territory and the land and reminds us of our connection and lineage to our Grandmother’s that goes back to an original Mother. Our actually Births is a retelling of our Creation Story that connects us to an original mother and the ceremony of our umbilical cords being buried connecting us to the land and our very existence makes us a walking and living Constitution to this Continent. These reason’s is why I believe we follow our Mother’s Clan.

IN NATURAL LAW AND OUR TEACHINGS

Another teaching from Elder’s I’ve come across is that we learn from the animals who help teach and provide for us whereas almost everything in nature is matriarchal and based on the female. Some Elders I’ve spent time with also say a male would need to find a wife outside his own village and it was the male who would move into the females village 14184417_10154462440369938_8903705697046643357_nto help provide for her in her territory. This would also help ensure no intermarriage of Clans would happen. Also western science also figured out that the egg that created us was formed inside of our mother’s fetus while our mother’s were inside of our grandmother’s. Again these are other reason’s why I feel Anishinabek follow our Mother’s Clan it is in natural law and exemplified through western sciences findings.

IN OUR LANGUAGE

In our language the word “Doodem” has a meaning used to describe two institutions where the root word “Ode” means heart. Doodem in our language means “The Heart of where one is from”in reference to our Clan and Mother.  This root word is also used in “Doodosh” which is a word referencing a female breast and extends to “Doodoshabo” which is the “breast milk” or more fittingly in the language, the connections to the heart of where we’re from which nourishes us. Our language and the terms used and understandings of Women being nourishers of life and carriers of life makes sense that we would get our Clans form our Mother’s as they are also the same word.

HISTORY vs HER STORY

One of my relatives is a 3rd Degree Midewewiin where a degree is part of an initiation process that is a position of hierarchy one holds within the Midewewiin Society where they attain and guard specific levels of knowledge. My cousin who holds this position told me we used to have Clan Mothers a long time ago and left it at that without giving a reason.

As the new comers the Explorers along with Jesuits started to enter our communities our own way of life and institutions began to change. Many think that the Jesuits are a Religious Order however they were founded in 1534 as a Military Order of the Vatican aka the Holy Roman Empire. These Jesuits controlling and working together with an even older and more secretive Papal military order, the Sovereign Military Hospitaller Order of the Knights of Saint John of Jerusalem and of Malta. The purpose of these orders were to rule over all christians and heretics “savages” as the one true representative of God on Earth.

This Roman-Vatican-Masonic Oppression Culture never was a true Christian-culture based organization, it has always been an occult bloodthirsty political organization derived from ancient mysticism religions (Sun worship, human and animal sacrifices) that were already formed through many of the ancient civilizations. Jesuits tactics have always been to infiltrate, spy, co-opt, deceive, disrupt, convert monarchies, empires, secret societies, countries, nations, etc to impose their Canon Law aka the Law of the Sea or the Law of Commerce over Common Law, the Law of the Land which for our Nations on Turtle Island is our Clan System.

In documented historical accounts and oral traditions the Jesuits influenced mostly our people in presumed authority which for them were the men and medicine societies. Many of our people died in mass numbers as a result from diseases contracted by these newcomers whereas for that reason our people were easily converted to so called Christianity where many felt baptism would save them and thus began a changing of our beliefs and institutions which can be seen and is evident in our many circles, governing bodies and communities today. I am not even sure if the degree and initiation system within Midewewiin Society is really authentically part of who we are which has a hints of masonic traditions.

It is with these huge influences and knowing the true nature of the Jesuits along with my previous stated reasons why I feel we follow our Mother’s Clan which is the Law of the Land, our Common Law vs the Patriarchal and colonial Jesuit Canon Law.

The act of Commerce and Trade we had with these new comers and the alliances made for War and the making of peace treaties, pre confederation treaties, numbered treaties to the modern day treaties and agreements of surrenders are also huge influences that disrupted and continue to hold hostage our own institutions. These such dealings were made under these Jesuits Canon Law aka Law of Water which can be expressed as the Two Row Wampum as Vessels travelling along the path of life on the river of life which was incorporated in that belt and 1764 Niagara Covenant Chain.

Thankfully our  Clan Mothers, the Law of the Land never signed any documents it was always the Men, Hereditary Chiefs to INAC and BIA Councils. Turtle Island is still unsurrendered where all treaties are null and void and proper rent for our lands are due however our people need to know how to assert ourselves accordingly and know our history, law and language. I often hear Women need to take their rightful places back within our Nations so we must now ask our selves seriously this question, Why are we not following our Law of the Land and continue to use Canon Law which is the Monetary and Banking System that funnels profits made from resources stolen from our territories that this international criminal syndicate has no legal authority to be on? We must ask ourselves Do Anishinbek really follow our Mother’s Clan’s?

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RIGHT: A Red Warrior Camp building at the #NODAPL Protection Camps.

This may not mean anything but Artwork seems masonic with the all seeing eye within a pyramid.

Real Eyes Realize Real Lies.

Be vigilant and careful not to allow our resistance and resurgence become Coopted and infiltrated. Jesuits are masters of deception and infiltration.

Assert Law of the Land vs Law of the Water aka Canon Law

The Superior General of the Jesuits The Black Pope, Adolfo Nicolas and his 6 generals control the “White Pope” Pope Benedict XVI and the Vatican.

They control the Illuminati, Zionist globalist Elites, Council on Foreign Relations, Bilderberg group, Freemasons, Council of 300 and the evil Council of Trent.

The Jesuits control the Knights Templar, Knights of Columbus and the Knights of Malta.
The CIA, FBI, NSA, ASIO, MI5, MI6, NCIS, FSB, DGSE, Mossad and every intelligence agency in the world are masonic and controlled by the Jesuits. The Jesuits have infiltrated all governments & Leaders who are only puppets that carry out Jesuit orders. We need to be careful because Jesuits can take over our movements also.

How Canada is not a Country

By Johnny Hawk

The Fraudulent 1867  British North America Act/Constitution Act is how Canada fraudulently became a Country and how illegally the responsibility of Indigenous Peoples was transferred from the British to the Canadian government. The Canadian government now had the presumed sole authority to negotiate treaties with the Indians and purchase their land. Yet, at the same time, the Canadian government was supposed to be looking after the Indians’ best interests. It was a huge conflict of interest that led to many abuses however this BNA Act only gave the perception that Canada was a Country which it is not.

In 1864 an assembly of such unelected “colonial representatives of the Crown” (appointees and careerists) con­vened in Que­bec and began to draft the Quebec Resolutions under the wise guidance of the Hon. John A. Macdonald all of them men of sub­stance, inspired by self-interest. The original draft was created by an unelected assembly of colonial appointees without the knowledge of the general public.

In 1867 the “Que­bec scheme of 1864″ was submitted to the Colonial Office in London for Royal assent, to be enacted by the British legislature. In between readings in the House of Lords and the House of Commons the wording of the preamble (the most important page of a constitution) was changed (a fraudulent slight of hand), with­out the knowledge of the delegation from Canada or anybody in both houses, into the oxy­moron it has remained to this day. At this point there existed no printed copy of the original.

The list of experts who attested to this fact in 1935 is impressive, indeed:

Dr. O. D. Skel­ton, Under-Secretary of State for Exter­nal Affairs; Dr. Ollivier, K.C., Joint-Law Clerk, House of Com­mons; Dr. W. P. Kennedy, Pro­fes­sor of Law, Uni­ver­sity of Toronto; Dr. N. McL. Rogers, Pro­fes­sor of Polit­i­cal Sci­ence, Queens Uni­ver­sity; Dr. Arthur Beauch­esne, K.C., C.M.G., L.L.D., Clerk of the House of Commons.

The British North America Act only created a central legislature for a United Colony, a legislative body whose only real power was aiding and advising the governor general as an agent of the Imperial Parliament. The Interpretation Act of 1889 section 18 paragraph 3 states: The expressions of “colony” shall mean any of Her Majesty’s dominions, exclusive to the British Islands and of British India; and where parts of such dominions are under both a central legislature and local legislatures, all parts under the central legislature for the purpose of this definition be deemed to be one colony.

“ The British North America Act is not an understanding between provinces it is an act of parliament which does not even embody all the resolutions passed in Canada and in London prior to its passage in the British parliament where certain clauses that had not been recommended by the by the Canadian provinces were added.”  – Doctor Beauchesne, Clerk of the House of Commons, Special Committee of the British North America Act 1935 Page 125 of Report

This exemplifies that the Act, Laws, Treaties and Surrenders made with our people under the de facto government that is Canada are null and void including their own laws and country

1931 Statute of Westminister was a British law clarifying the powers of Canada’s Parliament and those of the other Commonwealth Dominions. It granted these former colonies full legal freedom except in those areas where they chose to remain subordinate to Britain. Since 1931 the people of so called Canada have been trying to govern themselves federally under an instrument that is nothing more than an act of an imperial parliament for the purpose of governing a colonial possession.

Not only has this anomalous condition obtained since 1931 but it has done so without any reference whatsoever having been made to the Canadian people. They have been not consulted on anything pertaining to constitutional matters.  Before they can be a federal union and a federal government the provinces of so called Canada must be free and independent to consummate such a union. They have been free to do so since 1931 but have not done so.

 Fradulent Constitution Act 1982 and Section 25 of Charter of Human Rights was “patriated” by Prime Minister Trudeau a term coined by his cabinet. Patriation was the political process that allegedly led to Canadian sovereignty, culminating in 1982. Until that date, Canada was governed by a constitution composed of British laws that could be changed only by acts of the British parliament, albeit only with the consent of the Canadian government. The Fact though this was not ratified by the Canadian People; and by the inclusion of  the “notwithstanding” clause, totally negates it as a constitution. Canada is not a Country only a corporation owned and operated by the Vatican’s Military the Knights of St John aka the Jesuits. This international criminal organization are funnelled profits from our resources by this corporation called canada also by this illegal banking system that is also owned by international bankers.

WHEN WHITE ACTIVISTS ATTACK

By: Oshki Migizi Kwe (Young Eagle Woman)

Personally

I struggled with the idea of writing this blog post for a few reasons.

First, I like to think that I’m on path towards becoming a more loving and compassionate Anishnaabe kwe.

Second, I wondered if I wanted to give more space to white “activists” who already consume so much space in our territories, and in our minds.

Thirdly, is there something better I can be doing.

In the end, I decided to go ahead with this blog post.

Because I love my people so much, I think it is essential that we love ourselves and each other first .. especially, in the context of decolonization.  My first loyalty is to my people, always.

Because this space is mine & my thoughts are my own, there is nothing that white “activists” can take from me because I am confident in who I am, I know where I come from and my connection to the land is strong.

I believe that we must defend our boundaries.  The ‘divide and conquer’ technique has been used by colonizers since time immemorial, so in order to decolonize ourselves and the relationships we have with the people we are working with, it’s important to identify real life examples of colonial behaviours and tactics.

Public Service Announcement

We don’t need white “activists”.

This may be a controversial statement, especially in the context of “reconciliation” but it’s the truth.  We need each other.  Healing ourselves and our nationhoods are our responsibilities.  For too long, we have depended on everyone, except for ourselves.  I wonder sometimes why we allow white people to have so much influence in our communities, especially on reserves.  Could we not be raising up our own people to the same positions of authority and leadership.

The ‘divide and conquer’ technique has been mastered by our Eurocentric counterparts.  While they spit out communist manifestos and tell us why our ways of living and thinking and being are wrong, we become mesmerized by their analysis and their education and forget that the era of white saviours is over.  Intergenerational trauma has us believing that we aren’t good enough to do what these white “activists” are doing in our communities.

What happens when these “activists” become so ingrained in our communities that we allow them to be one of the loudest voices espousing ‘divide and conquer’ rhetoric, a technique used by colonizers since contact?  What mechanisms are available to ensure that our communities are safe from further encroachment?  Can we agree that this ‘divide and conquer’ type of behaviour is not welcome in our communities or are we still so broken that we uplift and honour the words of white men whose only focus are their ego-driven desires?

#NotAllWhiteActivists

Some of my best friends are white activists.  With my tongue in my cheek, I’m confident in the relationships that I have with many of my white friends, who are also actual activists.  I revel in the laughter and kindness I experience with them.  Their support and love has helped me through experiences when I’ve had no one else to rely on.  As an urban Anishnaabe kwe, I’ve become somewhat isolated from my community, but I have found like minded peoples with which to share this experience called life.

This isn’t to say that my white activist friends don’t have power upheld through structures like white supremacy, hetero-normative patriarchy or colonial capitalism.  This is to say that my white activist friends would never use those structures to further oppress me.  I choose my relationships carefully.  The ability to identify the behaviours that further oppress our people through relationships with white activists is what prompted me to write this piece today.

When White Activists Attack

Today, I witnessed the direct implications of allowing egocentric, white “activists” a place in our communities.  I couldn’t believe that I was seeing a a white “activist” attacking members of the Six Nations community through a media outlet, ironically called, Real People’s Media.

Anishnaabe and Onkwehonwe are words that identify our nationhoods as “the real people” or “the original people”.  It is insulting to see a white man assume the authority to write about clans, who belongs to them and then attach a moral compass to the analysis, all under the title of “Real People’s Media”.

Excuse me, Mr. White Activist Man, but your invader is showing.

Perhaps what is more problematic is the amount of Indigenous peoples that support this “activist” and his behaviour.   Why is this white “activist” who exemplifies colonial behaviour, who is attempting to further divide our communities, being given space to recklessly offer his unwarranted opinion.  Why do Indigenous people listen to him? And why the hell is he writing for a “media source” called Real People’s Media?

I’m not from Six Nations

In the end, I’m not from Six Nations.  I’m not from the community that is undergoing internal conflict, so I am an outsider, as well.  The internal conflict that is being made worse by the meddling of a white “activist”.

I will not stand idly  by while another white “activist” tries to make a name off of his involvement with Onkwehonwe people; the same people that he actively attempts to further divide from each other.

If you aren’t there to help with humble and loving intentions, then get the hell out.  White “activists” who exemplify colonial behaviours have no place in our communities.  But, I’m not from Six Nations, so I humbly offer my unwarranted opinion as well. However, I do so with honesty and clarity about my identity and my intentions.

I’ve decided that I pity the fool.  I’m not angry.  It is with a clear mind and heart that I name the oppressive behaviour that is causing further harm to Indigenous peoples.  It is with conviction that I share my thoughts because people need to know what is going on here. People need to know how insulting it is to Indigenous women that this white “activist” is tolerated, even protected, within our communities.

It is with love in my heart that I refuse to allow this supposed activist to take up more space by pretending to be someone who cares, when he actually doesn’t. Because if he did care, he would take a back seat to issues that aren’t his.  He would be quiet and keep his meddlesome opinion to himself. If he did care, he would humble himself

Sometimes, reflections aren’t what they seem but I’m here to show them nonetheless.

https://oshkimigizikwe.wordpress.com/2016/05/19/when-white-activists-attack/