In the government you call civilized, the happiness of the people is constantly sacrificed to the splendour of the empire. Hence your code of criminal and civil laws have their origin; hence your dungeons and prisons.
I will not enlarge on an idea so singular in civilized life, and perhaps disagreeable to you, and you will observe that among us we have no prisons; we have no pompous parade of courts; we have no written laws, and yet judges are as highly revered among us as they are among you, and their decisions are as much regarded.
Property, to say the least, is as well guarded, and crimes are impartially punished. We have among us no splendid villains above the control of our own laws.
Daring wickedness is here never suffered to triumph over helpless innocence. The estates of widows and orphans are never devoured by enterprising sharpers. In a word, we have no robbery under the colour of the law.
No person among us desires any other reward for performing a brave and worthy action, but the consciousness of having served his nation.
Our wise men are called fathers; they truly sustain that character. They are always accessible, I will not say to the meanest of our people, for we have no mean but such as render themselves so by vices.
The palaces and prisons among you form a most dreadful contrast.
Several church fires seem to be a point of contention amongst the differing nations, with some calling for them to burn. In contrast, others would much rather see the buildings be turned into homes or deconstructed for other projects. While even still, those who have adopted these religions would like them to be left alone.
If anything, Setting fires to remove what stands in the way of land possession resonates amongst those nations who have seen entire villages destroyed at the whim of the town destroyer.
The Specific villages that made up some of the nations within the Confederacy and those Onkwehonwe Nations residing with us moved across into adjoining territory out of necessity as village after village was burned to the ground.
An Irish American named John Sullivan spearheaded the campaign after burning anywhere from 40 to 60 Confederacy villages, destroying crops, seed stores and orchards. The cue was given after George Washington had his feelings hurt over divided loyalty. Those who made attempts to escape further persecution by George were then held in Niagara and many died during the harsh winter that followed the bloody summer.
The Grand Council fire was never extinguished and still exist today in Syracuse N.Y. which hardly qualifies as “destroyed”.
Onkwehonwe are the Elephants of the human realm. We are tied to our experiences genetically and the living history of our people related to the relationship on the land. Just like trans-generational trauma that filters down through the engagement with family and friends with negative results so does our strength and resistance against assimilation.
Balance was more important than anything within the Kayanere:kowa, Women should be the ones who decide what exists within the clearings. Freely and without the influence of any external interference from an assimilation agenda.
Perhaps the time has come to banish all religions from our territory to free ourselves of any and all mind changers. Stomp out any interference within our respective Nations council fires as an obligation and responsibility within the Kayanerekowa.
The day was April 6th, 1925 Twenty-one children were kidnapped from Indian day schools in Ohsweken and taken to the Mohawk Institute in Brantford, Ontario. They spent the night in an institute cottage before being shipped 900kms away to Chapleau Residential School.
The truancy officer would have had to work in conjunction with the superintendent to ensure the success of the kidnapping. Luering the children without raising the suspicions of other students and especially the parents indicates some top-level predatory behaviour. The RCMP provided security
This RCMP involvement in the apprehension of the children from their respective schools was disgraceful and beyond conscionable. These schools were in part child labour, a fraction of academic and child sex slavery camps.
Emily C General sounded the alarm the following day after bearing witness, and “Amid cries and screams” of the children, they were deemed “Orphaned and Destitute” and trafficked for approximately 15 hours to their final destination.
The superintendent painted the scene almost poetically for his boss Duncan Campbell Scott and ignorantly stated, “not one cried or expressed regret at leaving their former squalid surroundings.”
Emily enlisted the assistance of friends of her Uncle Levi General, who carried the clan family spokesperson title of Deskaheh. One such friend was Rica Flemming-Gyll, most notable for her no-nonsense approach to calling out her shipmates.
However admirable this Institution may be, I cannot but condemn very strongly the method by which these unfortunate children were suddenly taken from the Grand River Lands without any warning or time given to prepare for the change. I felt that it was nothing less than kidnapping, especially in view of the fact that the “truant officer” got so much money per head for every child he tookRica Flemming-Gyll
Attempting to confirm the admission of the twenty-one children has proved difficult as the entire year that this took place is missing from the Chapleau archives and simply jumps from 1924-1926.
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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.
Onondaga, Beaver Clan member
The city of Brantford agreed to rethink its plans for a road extension crossing over a Mohawk Village settled by Tehowagherengaraghkwen in the 1780s. He was recognized as a “War Chief” in the revolutionary war between the Americans and British and again in 1812. The position was not hereditary but one awarded after observable actions in combat.
Another war erupted soon after the war of 1812, fueled by religious organizations driven upon the claim to be the first to bring about the true civilization of Onkwehonwe. Onkwehonwe men presented this history during the last attempts to develop the area.
Allows freedom of thought and expression without compromising one’s core identity and persecution regarding one’s spiritual choices. Onkwehonwe understood that Politics and Religion are separate matters.
Records indicate a school was located on the Mohawk village site referred to as Davisville and was funded through Wesleyan Methodist. An Ojibway missionary Peter Jones provides a short account of an illness that had struck Davisville children, causing his nephew’s death. Although not considered a residential school, the children who attended lived on the same property.
The likelihood of the source of the infection was either Alvin Torry or Jones himself; who recorded feelings of fatigue and fever in the week before symptoms presenting in the children. The circuit preaching missionary undoubtedly came into contact with diseases between his preaching “appointments” in various settlements and villages.
Peter Jones was the son of Augustus Jones. The latter being notable as an American surveyor turned British Crown Surveyor with the endorsement of John Graves Simcoe. Jones is painted as a close friend to another War Chief Thayendinaga while simultaneously participating in land removal strategies that saw large tracts of land removed from the Mohawks and others.
Several denominations were struggling for supreme stewardship over Onkwehonwe during this time with little care or concern for the youngest members of the nations.
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There were 139 Indian Residential Schools continent-wide. A crime many know all too well.
Here’s the usual legal argument: the UN Genocide conventions did not become international law until 1948, and these ‘wrongs’ happened before 1948.
Counter argument: Prime Minister Stephen Harper admitted that “the Government of Canada now recognizes that it was wrong to forcibly remove children from their homes.” Canada said that the “treatment of children” was a “sad chapter” in the saga “to kill the Indian in the child.”
Meaning: Canada admitted “Complicity in Genocide” and “Conspiracy to Commit Genocide” (UN Gen.Conv. Article 3 (b) and (e)).
Basis of claim: In 2008, the Government of Canada admitted that their actions “caused great harm”, “has had a lasting and damaging impact”, “and we apologize for having done this.” The last school closed in the 1980s and the effects of the Crime of Genocide are “lasting and damaging.”
Collateral damage: In 2008 Canada recognized the effect of Genocide declaring “you were powerless to protect your own children from suffering the same experience.” The intergenerational transmission of being “powerless to protect your own children” includes the following:
Article 2 (a): “killing members of the group” identified in IRS graveyards, but recently recorded in the Inquiry for Murdered and Missing Indigenous Women and Girls;
Article 2 (b): “causing serious bodily or mental harm” existing today in the highest suicide rates, incarcerations, murders, addictions on record, and in misdiagnosis and malpractice such as that of Joyce Echequan and others continent-wide;
Article (c): “deliberately inflicting on the group conditions of life calculated to bring about its physical destruction in whole or in part” causing the highest cancer, scleroderma, miscarriages, neurological and circulatory disease rates continent-side, such as that in Land Back Grand River country;
Article (d): “measures intended to prevent births” seen in miscarriages, murders of women, uninformed consent eugenics;
Article (e): “forcibly transferring children” to residential schools, and the Sixties Scoop, custody.
That’s how clear.
You don’t need to know that Firefly fossils that are over 100 million years have been found to appreciates the magnificent stories of survival that these amazing little creatures have endured.
Despite the concern raised by changing populations from one year being higher while other years having lower populations, countless scholarly articles agree that they are just as brilliant as Onkwehonwe has described since they were first observed in our fires.
According to Kanatawakhon the words associated with firefly are Tewattsirokwas or Tekonttsirariks; however, Kanyenkahaka from different territories and even clan families described them differently according to their personal perspectives and the ever-evolving presentations of natural phenomena.
The idea being the autonomy of personal experience rather than an immovable idea. The diversity of experiences individual nations allowed an open exchange and appreciation of what separates us and brings us together.
Perhaps for some Onkwehonwe dancing flames were reminders of these flashes of light that visited during certain times of the year. While western science continues to reduce the beauty of these tiny fire dancers who pull the attention of children the world over by putting fire in their eyes.
Onkwehonwenaha can still see through those layers because of our matrilineal connections to the land.