The recorded terms of negotiations and common understandings were much different pre-contact; as Onkwehonwe and settler relationship evolved, so did the record keeping. Consequently, communication would have been difficult during those early and quite often misunderstood conversations.
Reliance on the written words, the intent and promises behind historical agreements have become a mainstay in land reclamations coast to coast. However, it’s important to note that frequently, agreements were ratified without any consensus-building, leading to internal disagreements.
Tragic Plight of The Six Nations Iroquois Indians is a compendium of letters, Agreements and complaints launched by some pivotal and influential people in Rotinonhsyonni modern history. It includes text from the originals of The Haldimand Pledge, The Haldimand Proclamation and the Simcoe Deed.
Indian affairs thoroughly involved themselves in our matters. They made every effort to “sever” our nation’s relationship with each other and have led to the ideation of “Private property Ownership” over collective landholdings.
We are not just at the Grand River. We have many distinct Rotinonsyonni communities in Canada and the USA that form our League of Nations, some not formally recognized by Indian Affairs. When we consider the time and effort it took and takes to arrive at Consensus, it makes more sense to see why Canada forced smaller band councils to speak for the Onkwehonwe and continue with land disposal
We are still here, and this is just one document that can lead you to a better understanding of Our History.
We have a responsibility to our collective existence and those of our nations.
Leslie Michelson, Media relations with Indigenous Services Canada (ISC), reports that the expired doses originated from Grey Bruce and had an expiration date of August 9th. The vaccine administration dates were August 13 to September 9th.
Michelson said she recognizes the concerns that this has caused in the community and has committed to enhanced training and education for the administering nurses.
Canada does provide vaccine administration verification steps for health care practitioners to follow. In addition, patients are encouraged to ask questions about their health care and what medications they are receiving.
The ISC vaccine protocol will see attention, stated Michelson; however, it’s unknown if the Ministry Of Ontario vaccine consent form will also be revised to include a section to have expiration dates.
Immediately after learning of the incident, ISC launched an internal investigation. ISC immediately contacted Saugeen First Nation leadership, including the health director, band manager, community COVID-19 safety lead and Chief Lester Anoquot. ISC and Saugeen First Nation leadership developed a course of action plan, which was approved by Chief Anoquot. The Department also coordinated with the Grey Bruce Public Health Unit, where the expired vaccine doses originated.
Leslie Michelson, ISC Media Relations
New York
Eight hundred and ninety-nine people in New York City were given expired doses and subsequently required revaccination just two months prior. But, of course, this is of little comfort for anyone experiencing this latest situation firsthand.
What happened in Saugeen should not have happened.
Millions of doses expired in August 2021 worldwide, and Canada’s stockpile was no exception. The rush to develop the vaccines themselves contributed to the overstock; however, Vaccine Manufacturers were providing updates regarding mass expirations.
After the Tekanawita had finished giving the message of Skennen, Kanikonriio and Kasatsensera to the Onkwehonwe, he said, “Now I have completed my duty given to me by Rawenniio.
I have tried to unite all the native peoples on this island, but I have made little progress. But, finally, I was able to get the consent of the Wisk Nihonwentsake; Kanienkehaka, Oneiote’aka, Onontake’aka, Kaionke’aka and the Onontowanen’aka, to accept the Kaianerekowa, and that is a start.
I have planted the Tioneratase’kowa, and its Four White Roots of Peace shall go out in all directions. So that if any nation traces these roots to their source and desire to follow the laws I have laid down, they may join the League of the Great Peace.
I now leave it in the hands of you, the united people, to carry on the ways of Rawenniio. So that other nations shall know the law and join with you for the future good and welfare of all native peoples’.
Now I must go across the great water to an evil people. They have forgotten the ways and instructions of Rawenniio, and it is my duty to bring the message to them.
Before Tekanawita left, the people asked him, “How will we know of your well-being? And when will you return?”
Tekanawita replied, “There is a certain tree that you must chop in the spring, and if blood should flow from it, you will know I have been killed. But if nothing flows from the wound, then you will know I am well. You will see me return in my stone canoe, which will glow in the distance in the direction of the horizon of the rising sun.”
Then he walked to the river with the people, who wished Tekanawita good luck on his journey. He put his stone canoe in the water and paddled swiftly in the direction of the rising sun until he could no longer be seen in the distance. Finally, the people returned to their homes.
Every spring, as Tekanawita instructed them, the people chopped this particular tree. But no blood flowed from it, and they knew he was alive and well. So every spring, the people carried this out for many years until they chopped the tree, and blood flowed from it one day. Then, the people said, “Tekanawita has been killed, and he shall return.”
In the distance, the people saw a bright light coming over the eastern horizon, and they went to gather by the riverside, waiting for Tekanawita to arrive. They came with food, drink, clothes and gifts to offer him on his return.
When Tekanawita arrived in his stone canoe, the people rushed forward to welcome him back. They wanted to kiss and hug him because they were glad to see him once again.
But Tekanawita said to them, “Do not touch me, for I am not the same as you anymore, for I no longer have a living body such as yours.”
The people were saddened and asked Tekanawita what had happened to him in the land across the great water. He replied that he spoke to these people about the message from Rawenniio, and they listened to him. For many years he tried to reason with these people, but they did not want to follow the laws of Rawenniio. They became angry with him, put him upon two pieces of wood, put holes in his hands and feet with metal spikes, and placed a wreath of thorns on his head. They speared him, tortured him, spat at him and ridiculed him.
Now that they had killed his body, Tekanawita would go into the woods to cover himself with bark. The people asked him, “Who will be our leader now that you will be gone? How will we communicate with you now that you will no longer be here in body? ”
Tekanawita replied, “Tharoniawakon will be your leader; he never grows old, and he never will die. So I will tear off a piece of my flesh and throw it on the ground. From this will grow oienkwa’onwe which you will use to communicate with Rawenniio and me.
You must always plant it, harvest it and respect it, for it shall be how you shall communicate your words to Rawenniio and thanks for all of his creation.
You must always burn this oyenkwa’onwe on a wood fire since I have covered myself in the bark. So I will rest here in the woods and listen and watch over you forever.
If you should ever be saddened, depressed, or have any problems which you cannot solve, grab hold of a tree, and you shall become well again. But, should troubled times ever return to the people and the world become evil once again, you must burn this oyenkwa’onwe on a wood fire and call my name three (3) times, and I shall return.”
Tekanawita then went into the forest and covered himself with bark. There he still rests in spirit, listening and watching over the affairs of the Onkwehonwe peoples in the hope that all peoples will hear, understand and accept the Kaianerekowa. And abide by the principles of Skennen, Kanikonriio and Kasatsensera, the ways of Rawenniio.
“You Rotiianer (Chiefs) will receive many scratches, and the thickness of your skins shall be seven spans. You must be patient and henceforth work in unity. Never consider your own interests but work to benefit the people and the generations not yet born. Let not anger nor fury find lodging in your minds and hearts.”
Tekanawita, founder of the Iroquois Confederacy, date unknown.
Tekanawita, a Huron-Wendat, brought the Great Law of Peace and ended civil war amongst the Mohawks. His words offer a possible solution to political divisions in Kanesatake.
The Great Law is the social, political and spiritual constitution of the Six Nations, the Mohawks, Oneida, Onondaga, Cayuga, Seneca, and Tuscarora Nations. Tekanawitas’ words have been passed down orally and have become part of the cultural fabric of the Kanienkehaka people. This system of traditional government and chiefs exists in most Mohawk communities. However, it is not recognized nor supported financially, politically or legally by the Canadian government. Nevertheless, it is recognized in most Mohawk communities as the legitimate Mohawk government by the majority.
The only First Nations governments recognized by the Canadian government are the elected band councils. Band councils are a British colonial creation designed in the 1840s to undermine indigenous government systems and substitute them with a municipal form of government. Band councils are composed of a grand chief and a number of chiefs depending on the populations of the band. The Grand Chief is essentially the mayor, and the chiefs are councillors. The term “chiefs” is only cultural icing for a municipal council.
The Canadian government supports band councils financially, legally and politically to deliver programs, services and information to First Nations peoples. Band councils may pass municipal by-laws only, subject to the approval of the Minister of Indian Affairs, provided they are not considered unconstitutional. They do not violate the Canadian Charter of Rights and Freedoms.
This is a democracy, according to Canadians, their leaders and the media. It is not a democracy, according to First Nations peoples. The Dominion of Canada’s intentions in 1867 was to thrust “democracy” on Mohawk communities and implement it by force if necessary. The Dominion Police, the RCMP, Provincial Police forces and Federal law attempted to abolish First nations forms of government-provided that force. Those that refused “democracy” were branded and treated as “criminals and hotheads”. Thus, creating the stereotype of Native Peoples that resisted the coercive policies of the Government, the Churches, and the law as threats to “law and order.”
As hard as the Federal government, Police and Church-run residential schools tried to suppress First Nations socials, cultural and political structures; our people secretly kept our languages and cultures alive. Part of that cultural transmission was chiefs were chosen to represent their people. That included consulting the wishes of the people and making decisions in their best interest.
If a chief or chiefs ever lost the esteem of their people, the people could ask the clan mothers to remove the offending chiefs from office. Mohawk society is matrilineal, and women pass on their clan and citizenship to their children. Once a chief was removed from office, he never regained it as his removal was considered a disgrace.
According to Mohawk society, this is a responsible government, as their leaders remained leaders as long as they worked for the welfare of their people and held the popular support of their people. However, once they no longer worked for the welfare or lost the esteem of the people, their horns of a chief’s office were removed, and they were forced to step down as a chief.
The band council system introduced by the Indian Act of 1876 changed this to chiefs being elected by popular votes, with the candidates winning the most votes becoming elected leaders. Consensus in Mohawk society was replaced with the creation of opposing parties. The party having the quorum or majority of seats has the political power and recognition of the Department of Indian Affairs to pass by-laws. Once the chiefs have been elected, they are no legal obligations for the party having the ability to consult with their constituents.
Thus, a handful of “chiefs” can negotiate an agreement with the Federal government without obtaining the approval of the opposing party of chiefs and the people living on the reserve. And this is the root of the political problems in Kanesatake.
The people living in Kanesatake want a responsible government that listens, consults and follows the community’s wishes. And if its ruling party fails to do that, to have the right to call for a non-confidence vote to remove their leaders from power.
This is the way of Onkwehonwe; we didn’t have last names… So instead, we have clans that we are born into. We understand that these clans bind us as family, and for women, it is our sisterhood.
