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.
“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 a 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.
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.
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.
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 to 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?
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.
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.
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?
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.
“Wenonah” in Anishinabemowiin means”The One who Breast Feeds” where some say she is also “Geezhigo Kwe” Sky Woman or the Original Human Female where she was the one “lowered from above” and with the spirit of West Wind “Epigishmook” they created the first Humans. Wenonah was the Mother of Mudjekawis, Pukawiis, Jibayabooz and Nanabush. “Doodem” also in our language means “The Heart of which we belong”in reference to our Clan which is also a word use we for Mother. “Doodosh” is female breast and “Doodoshabo” is the “breast milk” that nourishes us. Many Anishinabek believe we follow our Father’s Clan yet our language and our stories exemplify that we are a matrilineal people where we must take a deeper look and question how from the effects of on going colonialism we suppress our own power as a Nation.
Women are the most synchronized with the harmonic resonance of Mother Earth who maintain a balance with the Earth where this sacred feminine energy is true power and natural law. Before Colonialism reached the shores of Turtle Island genocidal acts upon women in Europe through “witch hunts” sanctioned by the church sought to suppress this power where today this ongoing war is being waged on women of Turtle Island as well as the earth ultimately where man can claim power and have control over the Earth and its people.
The following exemplifies how the colonial structures are very much the systematic leading cause of these genocidal acts that have been initiated from the collective fraternity of the Vatican, Crown, Governments, Corporations, Military and Police.
Police altercation with First Nations girl in Kenora caught on video weeks before her death
The parents of a 14-year-old from Grassy Narrows First Nation are releasing a video of an altercation between provincial police and their daughter in the weeks before her death.
Azraya Kokopenace disappeared on April 15 after provincial police dropped her off at the hospital in Kenora, Ont. Police won’t say why they picked her up. The teen was last seen leaving the hospital, alone, late at night, according to police. She was found dead two days later in the woods nearby.
The coroner’s office is continuing its investigation into the circumstances surrounding Kokopenace’s death and says it could take months to complete. Here is the link for the video. Police Altercation with Girl Kenora LINK
Mother of Delaine Copenance beleives she was murdered
Star Eyewitness who named Queen of England in Abduction of Aboriginal Children dies suddenly in Vancouver Hospital
William Combes a BC First Nation man, age 59 and survivor of Kamloops and Mission Indian residential schools was scheduled to be a primary witness at the opening session of the International Tribunal into Crimes of Church and State (ITCCS) on September 12 in London but died mysteriously before his testimony.
William was the sole survivor of a group of three aboriginal boys who claim to have witnessed the abduction of ten children during a royal visit to the Kamloops residential school in mid October, 1964, when both the Queen and Prince Philip were in Canada.
“They took away those ten kids and nobody ever saw them again” described William, in several public statements made over the airwaves of my former Vancouver Co-op radio program, and in the following signed and witnessed declaration made on February 3, 2010:
When Pedophilia Judges fear Exposure: The Experiences of Jack Cram and Renate Andres-Auger
In 1999, Jennifer Wade, a founder of Amnesty International in Vancouver, referred to this in a keynote presentation at the Global Conference on the Commercial Exploitation of Children and Youth. As part of her talk, Wade looked back at the experiences of Jack Cram and Renate Andres-Auger. Andres-Auger was the Cree lawyer in B.C. who brought forward allegations about the sexual exploitation of children.
In 1994, Andres-Auger hired Jack Cram to be her lawyer after she fell into difficulties. Wade explained this history as follows: “The sex trade in children is not a recent happening in Vancouver. While doing some research for this presentation, I came across the affidavit of a Cree lawyer named Renate Andres-Auger naming prominent legal personalities and the B.C. Law Society for destroying her legal practice and libeling and slandering her (I have a copy of that affidavit listing prominent plaintiffs with me).
Renate Auger alleged this happened partly because of her knowledge of pedophile rings operating out of the Vancouver Club and out of resorts in Whistler. In a very bizarre scene as it was described in the papers I discovered, Ms. Auger and her lawyer, Jack Cram, were first not listened to in the court, and then were handcuffed and dragged out of the courtroom to a jail cell. When Jack Cram eventually did speak, he put before the judge some of his allegations involving cover-ups by the head officers of the Law Society and the judiciary to aid and abet pedophiles and drug dealers. When he insisted on giving more details on radio, Jack Cram was met by ten policemen upon his return from a radio station. He was then put into an ambulance and taken to the psychiatric ward of Vancouver General Hospital. He believes he was injected again and again with mind disorienting drugs.”
No public investigation into the treatment and accusations of Andres-Auger and Cram ever took place. We can only speculate, therefore, on the circumstances behind such a dramatic collapse of dignity and due process in the criminal-justice system. Certainly it is made to seem probable that some highly placed group or individual believed that he, she, or they had a great deal to lose if Andres-Auger and Cram had been able to press charges.
Chief Justices & Corrupt Chiefs: Partners in Crime?
In 1999, one independent BC interior newspaper, The Radical, did report on allegations of an organized sex trade in the Prince George area involving judges, doctors, police, and even band councils. The paper was forced to close down after one of the accused- Ed John, a long time chief of the Tl’azt’en band (near Prince George) and head of the First Nations Summit- launched a lawsuit. Ironically, Ed John was named minister of Child and Family Services in November 2000, just as the allegations against him were becoming public.
For those involved in exposing Ed John and others, his appointment as an un-elected minister “brought to light the extent of official protection of pedophiles in public office and the systemic nature of this crime” (Evidence of crimes against aboriginal children, including pedophilia, Hidden from History.)
These allegations have been echoed by others over the years, including Squamish elder Harriet Nahanee, who has stated that she saw young Native girls being removed from the reserve to serve as prostitutes for wealthy business men connected to the Vancouver Club. James Craven a Blackfoot and constitutional lawyer has corroborated this story and stated
” It has been alleged with considerable supporting evidence that some of the same forces involved in trafficking young Indian Boys and Girls for the rich and powerful pedophiles are also involved in key aspects of the BC Treaty Commission as well as being involved in using isolated reserves for the landing and distribution of drugs.” (“Reprisals due to exposure of pedophile ring.” Statement by James Craven, Aug 3, 1998)
– In 2005 former RCMP officer Gary Stevens plead guilty to sexual assault of an underage Indigenous girl. The allegations were first made in April 2004 when Stevens was a member of the RCMP’s Kitmat BC, detachment
– In 2005 two RCMP officers were suspended during an investigation into allegations they were buying sex from young prostitutes in Prince George BC. Lee Lakeman a spokesperson for the Canadian Association of Sexual Assault Centres stated that this was ” just the tip of the iceberg” “referring to Judge David Ramsey”
– In May 2004, David Ramsey a BC Provincial Court Judge pleaded guilty to buying sex from and assaulting 4 Indigenous girls aged 12, 14, 15 and 16. These attacks happened in 1992 and 2001. Ramsey was not removed until 2002
Winnipeg Manitoba is also an epi centre for Murdered and Missing Indigenous Women and also is the heart of Turtle Island. The Manitoba Legislature is covered with Free Mason Occult Symbolism. The bottom has a place known as the Pool of the Black Star which is based on sacrificial areas in Babylonian rituals.
It is no Conspiracy Theory that Political Elite, Police Agencies, Governments and the Vatican played a role in the abduction, physical and sexual abuse of Indigenous Children. Some Grassroots feel there is a connection of why some Political Elites and Police agencies are not allowed to be investigated in the MMIW Inquiry and feel there is a link on the dark occult meanings in the Political Elites buildings, beliefs, historic relations with the treatment of Indigenous Women to today’s MMIW.
With the recent attention mainstream media has given to the on-going genocide within our communities that is sugar coated as “emergency crisis” and as grassroots and INAC leadership call for an abolishment of the Indian Act we must question and look at some truth’s that can help us find solutions to our liberation.
A key solution lies within our perspective of our condition as the majority of our people may not see that genocide is still being waged on our Nations where just because guns, smallpox and residential schools are no longer being used, war is still being waged nonetheless through the sophistication of liberal economic and judicial warfare as relatives fall in love with Trudeau 2.0 as he visits our communities. The boiling frog dilemma. We must also acknowledge the RCMP and Army are always on standby and present when our peoples assert who we really are and protect what we have to.
We are not financed and subsidized by Canada we finance and subsidize the luxuries the political elite CEO’s of Canada and their International Banksters enjoy. Canadians are the new Indians
CANADA IS NOT A COUNTRY
The 1867 British North America Act/Constitution Act is how Canada fraudulently became a Country and how illegally the so called “responsibility” or more accuratly the arrears and diplomacy with Indigenous Peoples was transferred from the British to the Canadian government
In 1864, an assembly of unelected “colonial representatives of the Crown” (appointees and careerists) convened in Quebec and began to draft the Quebec Resolutions under the guidance of the Hon. John A. Macdonald. The original draft was created by an unelected assembly of colonial appointees without the knowledge of the general public.
“ 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
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.
Constitution Act 1982: This 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 but a corporation owned by the global elite who are funneled profits from our resources by this corporation and illegal banking system that is also owned by international bankers.
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. The Royal Proclamation is still in effect where we still have title and jurisdiction to our collective unsurrendered Territory.
SELF DETERMINATION OF OUR OWN TERMINATION
Court Cases and Land Claim Settlements: Supreme Court of Canada decisions try to remedy injustices however they do not acknowledge the rule of law that Canada continues to breach. The supreme courts of both Canada and the USA ignore the rule of law and the corresponding sovereignty of the people by means of adopting “the rule of judicial discretion” as an alternative to legislated constitutional amendment ultimately making judicial decisions political and again illegal.
Correspondingly the constitutional law of Indigenous territorial sovereignty is ignored by the North American judiciary, as recently illustrated by the decision of the Supreme Court of Canada in the case of Tsilhqot’in Nation v. British Columbia, The Court held that section 35 of the Constitution Act, 1982, and its own recent decisions discussing that section, has vested in the non-native courts the jurisdiction to expropriate indigenous sovereignty in the public interest, as an alternative to a constitutional amendment.
Land Claim Settlements or more appropriately Land Surrenders are another attempt to remedy historic injustice with the very same colonial fraudulent injustice. Land Claim Settlements use bias Canadian processes that do not address issues of Title and Jurisdiction but only compensate for loss of land and any land sought out must be used by the monies awarded for such losses with private land owners on a willing buyer and seller basis. These processes are what our current leadership under the Bands choose to abide by.
Neo Colonial Agreements: First Nations Lands Management Act, INAC Band Constitutions, Land Claims and Economic Resource Extraction Agreements are currently being established illegally and again fraudulently by factions of our own people who are agents of the crown that are Indian Act Bands in what they believe to restore Self Determination. These are yet again mere sophisticated schemes to rid our people of more rights where the final solution of the Indian problem will be accomplished, the Self Determination of our own Termination.
ECONOMIC TERRORISM/THE BANKING SYSTEM SCHEME
Starting in 1974 the same Liberal government which nationalized the Bank of Canada (in 1938), slowly stopped using it. Now Canada’s national bank is responsible for only 2% of the money in circulation Today. Since 1974 Canada has borrowed from the same banks as the people, and a debt of just $18 billion in 1974 (accumulated, since confederation) has ballooned a debt of over $500 billion; 95% of which is compound interest
In 1974 Canadian Prime Minister Pierre Trudeau through policy handed over the reins of the Bank of Canada to the International Monetary Fund owned by the Rothschild International Bankers where Canada has been accumulating this unimaginable debt since. In 1991 the Bank Act was amended to secure this scheme.
$60 Billion annually or $160 Million each day Canada pays to debt from Private International Bankers who print Canada’s money and give out loans to the Government at an outrageous needless rate of compound interest. This system is outright fraud, counterfeit and theft. It is robbery of the so called Canadian tax payer, the Crown’s subject and to our peoples where profits from our natural resources are being funneled to these Bankster’s. The Bank Act of Canada says Banks can lend out as much money as they want that they really don’t have or can back up.
Canada makes $26 billion a year from our stolen Natural Resources for their defacto Governments. $7.7 Billion a year is allocated to Aboriginal Peoples where roughly $5 Billion is for 630 First Nations to split which is an estimated $7 million annually each to run our communities. Out of the $7 Million to operate our communities for the year a majority goes to bureaucrats, lawyers, consultants, administrators. The multiple emergencies and conditions exposed in the national media exemplifies that our People are living in imposed third world conditions where we are heavily restricted to access the waters, wildlife, medicines, vegetation, earth that can increase our standard of living that is inherently our right.
These monies also that are allocated to our so called Bands do not even address the historical injustices where outrageous amounts of funds are needed to take our issues to unfair and illegal settler court processes or land claim settlement processes where the same abuses we are trying to remedy are again waged upon us.
BANKS, CORPORATIONS AND GOVERNMENT IN BED TOGETHER
Power Corp one of Canada’s largest Corporations deals in Finance, Media, and Energy Resources. Some of its employees who served as executives and board of directors are three of Canada’s longest running Prime Ministers, Pierre Trudeau, Brian Mulroney and Jean Chretien in which the owner of Power Corp is married to Jean Chretien’s daughter. Other employees include former Premiers of Ontario and Quebec.
There is also the Business Council of Canada who are some of Canada’s top CEO’s from Aecon, Barrick Gold, Bruce Power, CN, CIBC, Enbridge, Imperial Oil, Power Corp, Suncor and not to mention the media and banks. This Council on its website mission is to “bring private sector leaders together to shape public policy in the interests of a stronger Canada and a better world.”
WAKE UP! how can we trust the Banks, Politicians, Media, Corporations and Government when they obviously plot not only against our best interests but the so called Canadian people. There is No need to abolish the Indian Act as it illegal legal fiction. We have title and jurisdiction to our collective unsurrendered Territories. Treaties are colonial tools such as the neo colonial self termination agreements.
When there is tragedy in our communities we pull together we’ve all seen it, the Clan System and Nation organically reemerges once the power goes out. We do not need to heal or decolonize first to operate these traditional forms of understandings for it unravels as we travel, we just need to realize war is being waged globally on all peoples. We need to use our own Currency again if we call ourselves a Nation. Odawa Nation in our Confederacy this was their role as the Brother of Trade. We need to know our roles and invoke them.
“Chief Yellowhead rose up and made a speech and exhibited the great Wampum belt of the Six Nations, and explained the talk contained in it. Yellowhead stated that this Belt was given by the Nahdooways to the Ojibways many years ago about the time the French first came to this country.” – Documented Proceedings of an Anishinabe and Haudenosaunee Council to renew Alliance, January 21, 1840 recorded by Peter Jones
As 2015 marks the 25 years since the Oka Crisis along with the 400 years since French Colonist Samuel De Champlain instigated a devastating intertribal war to access lands of the Wendat, Haudenasaunee and Anishinabek; what ties these commemorative dates together is a historical alliance that often goes unrecognized. It is through the voices of those that also go unrecognized who uphold these alliances in contemporary battles that can share lessons to help our ongoing resurgence as Nations in the spirit of the One Dish with One Spoon Wampum.
Many Indigenous communities and individuals gave support in many ways to the Kanienkehaka during the summer of 1990 through solidarity blockades and the many caravans that delivered donations. As countless people wanted to stand with the People of the Pines, the police and army prevented any attempts for supporters to join them however two Anishinabek who were part of a handful of Warriors from other Indigenous Nations unmask their experience.
Ken an Anishinabe from Chippewa of the Thames who wants to be identified only by his first name tells his story as an armed 19 year old helping the Kanienkehaka protect their ancestral graves.
“One of the Mohawk guys was so hard on us Chippewa and saying things like the Chippewa aren’t even showing support but he didn’t know about the help on the outside because it was like being in a cocoon with no information coming in. I had to keep telling him, I’m Chippewa. He didn’t believe me because I was with the Oneida Warrior Society that came and he would tease me saying, you don’t sound like a Chippewa. ” explains Ken as he chuckles about not speaking soft and slow with what he calls the stereotypical Chippewa accent.
For many the use of being armed for self defense is a controversial issue when invading colonial forces attempt to settle disputes with Indigenous Communities who have valid historical grievances. The Mohawk Warrior Society helped demonstrate the assertion of the Kaneienkehaka as a Nation and the need for trained organized protection for its people just as any Nation would employ when under attack.
“We had red alerts and a buddy system. We would do recon, the women would take care of the men and we had spiritual people where everyone had a role to play. Some of the guys had military training and there was also survival and training camps in the Mohawk communities in the years before that centered on what it meant to be a warrior and all that helped out but I remember a fighter jet that flew by and they could’ve dropped a bomb and just ended it right there and there would’ve not been anything we could’ve done.” Explains Ken
Ken’s community Chippewa of the Thames neighbors Oneida of the Thames where he was just in his teens when he started seeking out his culture where he joined the Oneida Longhouse for spirituality and eventually the Oneida Warriors Society in the late 80’s.
“When the Crisis was over we were like rock stars and there was so much bravado and ego going on. The Grandmothers noticed how we were behaving. I remember a Clan Mother coming to see me and banned me from the Warrior Society and told me I’d have to make amends for my behavior in the Longhouse. She started opening up my eyes to what a warrior really is.” explains Ken.
“Is there a need today for militancy? I don’t know. I still have friends though who were involved that are still very active and militant. For me I think we need to pick up our pipes, go into our lodges and get back to our clan system and become who we really are as Anishinabek. It took me a real long time to get where I’m at today. If that happened again today, would I pick up my AK and march off? No I wouldn’t but if somebody else did, there is always a positive that comes out of anything.” explains Ken who is now a Grandfather and spends his time passing on teachings to his Grandchildren and being involved in and following the Longhouse ways.
Ken along with another warrior from his community were not the only Anishinabek on the frontlines, one of the well known photo’s of the Crisis was of a Warrior known as “Freddy Kruegar” facing off with a Canadian Soldier who was a University of Saskatchewan Student named Brad Larocque an Ojibway from Regina.
An Algonquin Anishinabek from Temiskaming First Nation in Quebec, Kevin Stanger was 20 years old when he participated. Stanger can be seen on the documentary Acts of Defiance at a community celebration in Kanawake for those who made this stand and were released from custody a week after the Crisis was over. Kevin shares some of his experiences from the summer of 1990 and how it shaped him.
“I wasn’t raised with my culture and found spirituality, teachings on nationhood and everything I was looking for behind the barricades. It gave me pride and responsibility in trying to rebuild my own Nation. It also helped launch me being active where I participated in standoffs in the States and Canada where I also became involved with the American Indian Movement and also stopped the Adams Mine in my territory that would have contaminated our water.” explains Stanger.
A major effect that assimilation has on Indigenous people is producing a passive and submissive ideology when it comes to resistance of colonialism and defending territory and rights explains Stanger.
“After the crisis my community would make fun and ridicule me and call me “Mohawk” and “Oka Boy” because of what I represented when I went there. I was someone willing to stand up and a lot of my people are assimilated. I am like a mirror when they look at me, they see what they are not and see someone who is doing something and then they look at themselves as not doing anything and so they want to break the mirror. Our people have been stereotyped, that they’re peaceful and not like the Mohawks. That’s just an excuse to do nothing.” explains Stanger.
When identifying if there is a need today for Warrior Societies and the need to be armed Stanger says this.
“The way the world is going with the depletion and destruction of natural resources, the droughts, famine, natural disasters and economy falling apart we will see people from the cities coming for our resources, the street gangs and organized crime will still be a reality and we will need to be prepared because of the danger that is coming. People who think we shouldn’t be armed and organized are living in a fantasy world. When our people go and do these one day blockades they need to know the seriousness of what they are doing and that it’s not a game where people can get hurt and we need to strategize and have a plan and be organized, we need our Warrior Societies as Anishinabek.” explains Stanger.
For Kevin being a Warrior is not only about militancy but begins with knowing who you are.
“A lot of people think a Warrior or Warrior Society is about picking up a gun. It’s about knowing who you are, where you come from, your history and ceremonies and being there for the people, listening to your aunties and uncles. It’s about taking care of your family. I go to the Three Fires Midewewiin Lodge of our Anishinabek People and I addressed the lodge that we needed to bring back our Warrior Society and the ceremony after that Eddie Benton brought back the Ogitchida Society.” explains Stanger.
Kevin is also an educator where he published his own grassroots newspaper and delivered it door to door within his community where he wanted to educate is own people on their rights and history but found resistance at times by the Band Council.
“I’ve been asked by the non-native people in my area to come and share my experiences and give talks in the schools and even in the churches but my own people try to do everything to stop me from talking in our own community where they don’t want me to have a voice. I could have a lot to share where we need to be as a Nation but they don’t allow me to.” says Stanger.
“This experience has helped me to become who I am today. The people behind the barricades are like family and the Mohawks treated me good I tip my hat to them” says Stanger.
The Anishinabek who participated on the frontlines during 1990 may not have known they were upholding a historic alliance but nevertheless their support showed the strong unity that exists among Indigenous Communities where Haudenasaunee peoples have supported many Anishinabek communities as well in their stands of resistance throughout the years.
The Anishinabek and Haudenasaunee developed this Alliance after the Beaver Wars in the late 1600’s exemplified in Four Wampum belts, known as the One Dish with One Spoon, The Ojibway Friendship Belt and two others. This alliance serves also as a resource management agreement where each Nation would respect each other’s territory and war no more and if one requires assistance in defense of their lands they would help each other. One of the Belts speaks on Five Territorial Council Fires where each is represented by that territory’s head Clan. These Anishinabek Territorial Council Fires are located in Ste. Sault Marie, Manitoulin Island, Penetanguishene area, The Narrows at Lake Simcoe and Couchiching, and New Credit in what is known as so called Ontario. Recently there has been a grassroots group of Anishinabek established called ACTION who are relighting these territorial council fires and have moved into Awenda Provincial Park in Penetanguishene to reclaim that area for these initiatives and who are seeking guidance from veterans in the movement like Ken and Kevin who have already built strong unity amongst the Haudenasaunee and have a background of resistance.
Mainstream history and media have always emphasized the Mohawk and Sioux as being the fiercest Nations of resistance where the Anishinabek reputation as warriors has experienced a more modest marginalization however it was Anishinabek who defeated Sioux and Haudenasaune aggression, pushing them back into their territories when they wagged war upon Anishinabek. It was Anishinabek through Pontiac’s Campaign that captured Five British Forts and Anishinabek under Chief Yellowhead who assisted and held off American fleets in Lake Ontario during the war of 1812. The most decorated soldiers in WW1/WW2 were Anishinbek, Francis Pegamahgabow and Tommy Prince. It was Anishinabek who founded the American Indian Movement and Native Youth Movement and who made such stands at Anicinabe Park in Kenora, Fishing Wars in Wisconsin, fighting against forestry at Golden Lake, expropriation of lands in Ipperwash and logging in Grassy Narrows. Why we need to recognize these voices like Ken and Kevin is to remind our people who perpetuate a passive ideology that we have a Warrior Spirit too and long history of resistance.
In 2015 as we honor the 25 years since the Mohawk people made their stand it has also been 20 years since Ts’Peten Defenders at Gustufson Lake and the killing of Anishinabek land defender Dudley George by Ontario Provincial Police. As we empower our fighting spirit and organize, we also need to give voice and perspective on some realities.
In 1991, a year after the 1990 Mohawk Oka Crisis, a reporter from the Montreal Mirror met with some Rotiskenrakete at the Mohawk Nation Office in Kahnawake. He had information about the death of Surete du Quebec Corporal Marcel Lemay during the para-military attack on the Mohawks of Kanehsatake on July 11, 1990. Lemay was in charge of the internal investigation of police corruption and was about to report his findings which could’ve brought down some high officials in the force and government in regards to the Mohawk “Civil War” in Akwesasne. Corporal Lemay worked behind the desk investigating police misconduct. On July 11, 1990 he was ordered to suit up with a bullet-proof vest, helmet and M-16 to take part in a military style attack on Mohawk men, women and children, minutes after the attack, Lemay lay dead. Immediately following the attack SQ Internal Affairs descended on Lemay’s home and seized all his documents. Mrs. Lemay told the media, “I don’t hold the Mohawks responsible for the death of my husband”
During the Ipperwash Inquiry of events leading to the death of Dudley George at the hands of the OPP, three Ontario Provincial Police were killed in automotive accidents before their scheduled testimony in the inquiry. The incident commander the night Dudley was killed, Insp. Dale Linton, died in a vehicle accident as well as Sgt. Deane the one who shot Dudley was also killed in a vehicle accident as well as another officer all who died in separate incidents before they were to testify in a judicial probe. The George family has always sought to seek information on who gave the orders to go in that night. I am not saying the Government killed their own but only that these “coincidental incidents” were convenient for those who gave orders. If you are an agent of the State reading this, remember that you too may be just an expendable asset that coincidentally may have an “accident” after your government orders you in to kill people defending their rights and lands.
As I talked with these Uncles and others who were legitimately at the Oka Crisis and can back it up, I’ve found out that two people that I’ve had encounters with who boast about being at the Oka Crisis were actually not. One of whom makes such claims among our grassroots circles where many relatives are misled and hold this person up with “warrior cred”. This other person who has more Anglo features then Mohawk which he claims to be and resides near our territory is never seen at functions within Indigenous communities. This person claims also he was at Kanehstaton/Caledonia in 2006 where I participated yet never saw him there. He invited me to his home once where he claims to be unemployed but has two very expensive vehicles, a three door garage attached to a beautiful big house in a very privileged white neighborhood. I am not attempting to cause paranoia, out to slander, create divisions, nor am I going to name names however there are some people in our circles who claim to be things they are not which is the point I am trying to make. I myself am no warrior or role model where I struggle with my own demons and go against what I preach at times but my family, clan, community and nation help me to help myself where organizing within our own territories and community helps with security issues within our movement where everybody knows who’s who.
The reality in our communities is there are many of our own people out of ego that self identify and play medicine person claiming to have gifts, who claim to be warriors, traditional clan leaders not acknowledged by their own people where personal bias’, clique’s, nepotism, hierarchy and other forms of colonial behaviors are being perpetuated in our “decolonization” and resurgence movements.
At the same time the other side of this issue is the real threat of having our own people and non-natives as informants for government agencies. As we try our best to give a voice to the voiceless such as Warriors like Annie Mae Pictou Aquash who was killed by her own people within the American Indian Movement as a result of the FBI’s COINTELPRO we must acknowledge and learn from these mistakes and not allow government tactics to affect our unity.
With the explosion of Idle No More which has introduced many of our people to “activism” and with some of our resistance circles there is a loose collective of grassroots people across our territories that come and go and which leaves this kind of organizing open to infiltration and manipulation where people can be misled and hurt by people with personal agenda’s. This type of free for all is also seen in spiritual movements. How we can avoid tragedies of the past is by evolving our resistance movement. A merging of our resurgence of Traditional Territorial Councils, our Clan Governance, Medicine Societies, empowering the Women as true title holders who connect us to our community and territory, reviving our own justice systems and knowing who belongs to what community and who has certain roles and responsibilities. These solutions can combat some of the major issues we see today. This is what I have learned from these Uncles as the role of a Warrior. It all begins with reviving and picking up our own institutions, culture, spirituality and ways of governance.
Before we get to concerned with alliances in the Two Row maybe we can rebuild what as already been here on Turtle Island.
In the spirit of the One Dish with One Spoon.
“The council fire was then struck with flint and steel, and the pipe of peace having been filled, it was lighted with the new fire, and the Mezhinuway (Aide-de- camp) presented it to each of the chiefs of the Six Nations, then to the Ojebway chiefs, and afterwards to the warriors present. John S. Johnson, one of the Mohawk chiefs, informed the council that the Onondaga chief, who kept the council fire or “ talk “ of the Six Nations, would then speak in their behalf […] The Onondaga chief, John Buck, made a speech and exhibited the wampum belts, the memorials of the old treaties, and explained the talks contained in them. There were four belts.” – Peter Jones, 1861. History of the Ojebway Indians