Setting aside the question of land title, When do we begin to recognize the rights of the land itself as a living and breathing organism?
Not an obscure thought.
In April of 2021, a river in Kanata received the same rights as a human. Aside from providing Onkwehonwe with the ability to defend its health within the realm of human rights. It affirms a long-held perspective that the earth is one complete entity unto itself.
In an ironic move, Kanata recently cited a 1977 treaty to continue using a sixty-seven-year-old pipeline owned by Enbridge. Enbridge remains in violation of the easement shutdown order.
It’s not just the resource extraction causing irreparable damage, but the by-products and waste are concerning. For example, the projected waste production at mining sites is thirty times greater than all communities, municipalities and industries combined in Kanata, in addition to the 200-400 years of treatment required to return the land and water to suitable for human use.
The practice is unsustainable, and clearly, Kanata does not recognize the cause-and-effect relationship. The Ideology evidences this in the early 1900s
“According to the law of England and of Canada, gold and silver
mines, until they have been aptly severed from the title of the
Crown are not regarded as partes soli or as incidents of the land”
Evidence exists to support climate change-mediated changes to the land, which directly impacts changes in plant life. However, it begs the question of the influence of climate change and the comparison between genetically modified organisms and food. In addition, the relatively indirect genetic modification reduces the effect of current Onkwehonwe sustainability and preservation practices.
Its clear that protection is required
The crown presumptuously states its Onkwehonwe territory; however, It’s more than evident that it’s for resource extraction and development rather than stewardship.
Therefore Onkwehonwe must fill that role once again and not just talk about it but live it.
She has Rights
The land is a living and breathing entity. It has existed without our influence and will live long after our species develop itself beyond the ability to survive.
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.
The ongoing land disposal by the City of Brantford to Land developers had another curve ball thrown into the mix this weekend when Several Onkwehonwe stepped in on Saturday to let the City know “Arrowdale is not for sale”
This action is on the heels of Brantford City council ignoring recent calls for moratoriums on development and continued to consider the nine bids for their future park. The “Yellow Shirt Crew” gathered today once again to protest the lack of consultation and meaningful dialogue. In the meantime a Oneida Nation member parked their truck in the laneway and decided it wasnt going to move.
Warm Welcome
Onkwehonwe were greeted warmly by Save Arrowdale Supporters as they verbalized their frustration and sharing their often one sided interactions with the city and its councellors. Some suggesting that questionable tactics took place when legal appeals were prematurely dismissed through the court system.
Stage 2 Archological assessment completed without complying with “Duty to Consult” confirms what we already know
Stage One and Two archeological reports are conducive with what Onkwehonwe have been saying about the area and how it was used. George Powlis (Powless) was arrested for Murder in 1839 and was convicted with little evidence and the charges were later dismissed, The event took place on Vineger Hill and the body of the victim was also located near by, Arrowdale sits on part of this old village.
Whats Next
The Onkwehonwe present today emphasized the peaceful nature of their occupation but also were quick to remind Brantford Police that Onkwehonwe have always maintained peaceful relationships until met with colonial violence.
If this Federal Election is anything like previous ones, many Onkwehonwe will not be participating in the federal election. But Why?
Quite simply, We have violated the obligations to our wampums and lifeways.
November 2, 1896 “They are no more Iroquois Government Subjects”
If Canada does not understand its laws or treaties to follow them, then why would Onkwehonwe understand it?
“They haven’t killed us off yet, so I guess it’s not all bad,”
No One
Canada is not a developed country or even a first-world one. It is confused about its role globally; it has no confidence in itself but has resorted to authoritarian tactics to manage objections.
Reducing the Rafters
One of the reasons the proverbial rafters were removed was the length of time it took to pass the matters back and forth across the fire. That is how we arrived at a consensus as Rotinonhsyonni, and we took as long as we needed to ensure that it was a good fit for everyone. If it wasn’t, then it wasn’t considered further until Our Nations reached mutually beneficial terms.
The federal system has a long and demonstrated history of “Killing the Indian to Save the Man” and continues to interfere in efforts to preserve our Rotinonhsyonni lifeways.
Ohsweken Clan Mothers and Chiefs circular 2021
Those who wish to understand and choose to live on the Kayanerekowa and the responsibility that comes with walking that path have chosen to restore the intrinsic relationship with the natural world. This is what reconciliation actually looks like.
The continued attempts to encourage people to vote in the Canadian election on what little territory we have left is insulting to many. Meanwhile, No one is stopping anyone from voting, but the continued pressure by select members of the community to host election stations in Oshweken is a perpetuation of cultural genocide. No one is stopping anyone from departing the canoe, But stop trying to coerce anyone else to follow.
To add to the late Art Manual’s quote, “Quit crying on the shoulder of the people who are stealing your land,”… “Quit begging the system trying to assimilate you for membership.”
Kanyenkehaka Citizen
The Two-Row should remind Onkwehonwe to stay out of the ship’s matters and mind our own; otherwise, your ship awaits you!
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.
As the crown sold off farms, any money paid to the NDN Affairs Office was hoarded, stolen, squandered, borrowed, and fraudulently invested in a conspiracy involving the Grand River Navigation Company.
Just one example, Six Nations were MANIPULATED into owning 75% of this company, which NEVER SHOWED ANY PROFIT BEFORE OR AFTER, and with only 1 NDN on the board of directors. It floundered when the railway arrived in 1855 and went bankrupt.
THE CO-OWNER who sold his shares WAS THE NDN AFFAIRS AGENT for Six Nations and the ELECTED MEMBER OF PARLIAMENT FOR HALDIMAND COUNTY in the Upper Canada legislature at Queen’s Park in Toronto.
HE BUILT A MANSION ON 1,500 ACRES near Cayuga with the loot he had and named it RUTHVEN; HIS NAME WAS Colonel David Thompson of the War of 1812. THE OTHER CO-OWNER, Wm Hamilton Merritt, HAD HELD BOTH HIGH RANKING POSITIONS BEFORE HIM and somehow transferred power to his partner when accused of financial crimes while in office.
Welland Canal
The pair had previously built the Welland Canal together, flooding many acres of Six Nations Land in the Dunnville area when a canal and dam were built to supply extra water to the Welland Canal lock system.
That dam ended up being the first dam used and others upstream to create the Grand River Navigation Company canal and lock system, which began transporting goods and settlers along the Grand River, CREATING A MASS INFLUX OF IMMIGRATION TO THE HALDIMAND TRACT along the Grand River beginning in the 1830s.
Colonel David Thompson probably promoted the railroad’s coming as the representative for Haldimand County. His insider information would have convinced him to dump his shares and co-owners shares of the GRNC by coercing Six Nations’ purchase of the 75% ownership in it.
The conspiracy becomes clear to anyone who learns this hidden history of deceit and duress. It is no wonder the land along the Haldimand Tract is called stolen land, as Six Nations have never received payment, and so, it’s all NDN LAND!
The Ideological Colonization of Rotiskenrakehte misinterpreted as the “Warrior,” has contributed to diminishing the responsibility of these Nation members and reducing their role into trouble makers existing on the fringe of our society. It also entirely dismisses a closely related spiritual responsibility referred to as Oyenko:ohntoh.
Rotiskenrakehte describes a state of being and mindset conceptually translated as the men who carry the burden of their ancestors, referring to what we are made of. Oyenko:ohton, on the other hand, exists in a constant state of awareness of responsibility conceptually translated to those who hang/care/prepare the tobacco in conjunction with an established relationship that is often hidden or unseen.
“Rotiskenhraketakwa are like conscript fighters, men who would normally not be fighting except when conscripted to defend the peace, Oyenko:ohntoh are more akin to the Japanese samurai. One of our more sacred protection medicines is tobacco, oyenkwehonwe, and in the old days, it was cured by hanging it up in the rafters of the longhouse, arhenton, “in the shadows.” Thus, hanging tobacco in the longhouse rafters protects the house. Oyenko:ohntoh are not conscripts but sacred protectors; they are anonymous shadow warriors in a secret society whose duty it is to protect the house.”
The Oyenko:ohntoh carried strong medicine such as Oyenkwehonwe that contributed to the greater good behind the scenes without calling attention unless compromised. It is associated with a broader thought pattern that sees a contemplation of every action of everyday life and not while just engaging in the matters that lead to disagreeableness.
Neither is a hive-minded arrangement but one most closely related to trees. Together to support but still be responsible for one’s actions.
The violent warrior was created as a symbol based on misunderstanding and fear of the first settlers and passed down as their version of generational inheritance. Now it is interfering with the related concepts and responsibilities.
We all have responsibilities within our nations; Rotiskenrakehte and Oyenko:ohntoh are just a few concepts requiring increased understanding.
