It’s been a crazy year with lots of growth and development here at Tribe. We started pretty small with a minimal amount of products last year. When we first started, we did not have our parking lot paved.
Over the last year, we have come a long way, we have increased our product line, our customer base is incredible with the most amazing and loyal people, and our parking lot is paved now, says Doolittle
So far, things are going very well; we have our minimum price set, so we are not necessarily competing with each other as far as who can sell the cheapest products. However, we make price comparisons with the other local shops to ensure we are close to being on par with them.
Giving back to the community has been tremendous this year; we have been able to sponsor local efforts and make donations and community member and elder discounts.
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.
Kanata wants treaty observed
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
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.
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.
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.
Ohsweken August 18 2021-Thanks to the quick rain shower ending just before the run, the first annual Johnathan Styres memorial run was successful. About 40 participants and supporters gathered at the corner of First-line and Mohawk road to run to the Grand River and back.
Gratitudes were shared, giving thanks for the natural world and reminders for keeping connected with our old ways opened the event.
For organizers, volunteers and participants, the event coming to fruition was meaningful in so many ways. “Im running for my grandpa who passed last year,” said one youth while others were running for the numerous friends and family members lost through addiction-related causes.
These are the hidden stories that are in some way related to ineffective coping with traumatic events having endured as the reality that exists for many Onkwehonwe people.
While Jonathan’s tragic and untimely death continues to affect so many within the Grand River community, This run today stood as a reminder of his memory and how every child does matter as they deal with the impacts of colonialism.
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.
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.
There is a HUGE difference between being a citizen/member of the Haudenosaunee Confederacy and being a Canadian citizen who happens to have indigenous ancestry. Although these differences are mainly ideological and political nevertheless, they exist.
Canadians who happen to have Indigenous ancestry band council, Christians, unadopted or clanless, do not get to make decisions for members/citizens of the sovereign Haudenosaunee confederacy. Yet, they’re still trying to impose a faulty jurisdiction established by the RCMP in 1924.
This distinction needs to be made very clear.
I bring this up because of the protest yesterday and the people saying, “these are our people,” about the band council and the police force. Let me remind you of something when those people became officers and band councillors; they swore oaths which effectively removed them from the protection of the Kayanere’kowa under wampum 58
ANY CHIEF OR OTHER PERSONS WHO SUBMIT TO THE LAWS OF A FOREIGN PEOPLE ARE ALIENATED AND FORFEIT ALL CLAIMS IN THE IROQUOIS NATIONS
The minute these people take these oaths, they remove themselves from the circle of protection offered by the Kayanere’kowa, and they commit to upholding the interests of the colonizers. They are no longer citizens of the Haudenosaunee Confederacy; they are just Canadian citizens who happen to have Indigenous ancestry. There is a considerable difference between these two concepts of political identity.
The sooner our community realizes this, accepts it, and upholds our laws, we will all be better off.