“Feeding the People” Grassy Narrows Water Walk 2012

“As ‘urban indians’, it is a bit harder for us to maintain our culture becuase we are not on the land. But that doesn’t mean that we shouldn’t try. As an Indian man, I have always sought to be a good man, husband, father, or brother to my family. What does an Indian man do? He is a warrior to protect his family, and he is also a provider for his family. Its harder to maintain our way of life in the city, but we learn to adapt. I go hunting all the time. Loblaw’s is the new hunting ground.” (Elder Vern Harper)

Living in Toronto, does not mean that we have to give up our traditional values or customs. As a the above quote indicates. For those of you who may have heard about ACTION our organization has been comprised mainly of the Oshkimaadziig Unity Camp, located in what is known as Awenda Provincial Park. After spending a full year at the camp, it became apparent, that our peoples are not ready to make a large migration back to the land. In fact the opposite is quite true. While some of our people live on the reserves, and have grown accustomed to reseve living, many of us migrate away. A vast majority of our people leave the rural settings of the reserves and traplines, for urban areas such as Toronto. The 75 000 or so people who claim Native status in Toronto alone is a testament to this fact. (I am sometimes one of them).

While many of our peoples migrate to the urban centres, many do not leave the impoverishment of the reserves behind. Many end up in low paying jobs, or social assistance programs, dependant on food-banks, shelters, soup kitchens etc. I personally have been through all of the above, and can attest to waiting outside food-banks countless times. Having seen the donated foods in the food boxes (high carb, high sugar, low nutrients) it no wonder our people have the highest obesity, diabetes, heart/stroke statistic’s amoung all people on Turtle Island.

“We’ve got to really start doing stuff, you know building community gardens, hauling water, chopping wood, whatever they needed done.  I said that is what your responsibility is.  That is what a warrior’s responsibility is.”  (Leonard PeItier quote from “Incident at Oglala”)

As an Anishinbek man, it is my responsibility to be a protector and a provider for the people. Just because I am not always out on the land, it does not exempt me from my duties and responsibilities. Which is why I am spearheading a chapter of ACTION aimed at feeding our people in Toronto. We’ll call it “Serve the People/Feed the People” Our first plan is to start immediately by joining the Good Food Box program established in Toronto.

(The Good Food Box (GFB) is a non-profit fresh fruit and vegetable distribution system created and operated by FoodShare. The GFB runs like a large buying club with centralized buying and coordination. Individuals place orders for boxes with volunteer coordinators in their neighborhood and receive a box brimming with fresh, tasty produce, on a weekly, bi-weekly or monthly cycle.)

While most churches and NGO’s aims to subsidize the $13-18 dollar cost, ACTION aims to provide 100% of the cost. We will be hitting the streets, attending rallies, marches, roundances, with clipboards in hand asking for monthly donations from everyone.

The long term goal is to network with the farmers and community gardeners, to get all of our people involved in every aspect of planting, growing, harvesting, delivering, cooking, sharing…etc, just like our people once did. The immediate goal is to feed some of our people now.

We need public support. We have relied heavily on our allies to contribute funds directly over this past year, and we thank them greatly. But those costs mainly go to the operation of Oshkimaadiziig Unity Camp. We are calling out for public support to help ACTION feed the people.

We hope that you can see the need for such an initiative, and would be willing to give a small monthly donation.  Our bank at Alterna makes donating quick and easy.  One time donations can be made through our Pay Pal account.

Please contact Giibwanisi at 416 806 6929 or at guitar.my.art@gmail.com to see how you can help today.

Chi Miigwetch

Giibwanisi

This article has been reposted from Elyse Bruce.  http://elysebruce.wordpress.com/2013/01/21/idle-no-more-about-that-fn-trust/

Before writing about how some of those continuing payment annual sums are spent for the benefit of First Nations peoples, I have to write about the First Nations Trust Fund. The reason I have to address the First Nations Trust Fund first has to do with some of the comments I received on Twitter after sharing yesterday’s blog article with the Twitterverse. The comments to which I’m referring are those that allege that any money paid out to First Nations peoples is charity money.

Over the past few days, a document by Robofraud has been circulating online that states that the First Nations Trust Fund is over $2 TRILLION and earns an annual interest of over $35 BILLION.

A trust is a way to hold property that lets Trustees manage the money so it benefits a defined beneficiary. The property that makes up the Trust is usually defined by a written trust agreement. The written trust agreements in this case are the treaties.

The Aboriginal Affairs and Northern Development Canada (AANDC) provided this information with regards to the monies being held in the First Nations Trust Fund as of March 31, 2009.

Is it possible that the over $2 TRILLION claimed in the Robofraud statement is correct? Since the only figures I was able to find date back to 2009 when it was at $1.15 BILLION, it’s not likely that the amount in 2013 is $2 TRILLION. Could it be $2 BILLION? Could be.

Still, $2 BILLION is a sizable amount of money as is the interest $2 BILLION generates on a quarterly basis.

That being said, the First Nations Trust Fund isn’t the only money that belongs to First Nations peoples that is handled by the AANDC. According to the website, the Department “may issue licences, permits, and other instruments to individuals and organizations that propose to undertake resource exploration and other types of development projects.” That money also belongs to First Nations peoples, doesn’t it? If the resource exploration and development projects weren’t on First Nations property, there wouldn’t be any need for AANCD to involve itself ergo the revenues generated from “licenses, permits and other instruments to individuals and organizations” is First Nations revenues, is it not?

And how about the monies held in accounts that the AANDC identifies as Indian moneys suspense accounts? An Indian moneys suspense account is meant to hold monies “received for individual Indians and bands pending execution of the related lease, permit or licence, settlement of litigation, registration of the Indian or identification of the recipient.” The AANDC website goes on to state that “[t]hese moneys are then disbursed to an Indian, credited to an Indian Band Fund or Individual Trust Fund account, or returned to the payer, as appropriate.”

What about the Environmental Studies Research Fund Account? It’s part of the AANDC as well and records levies pursuant to the Canada Petroleum Resources Act. If it wasn’t part of the First Nations portfolio, AANDC wouldn’t be dealing with it.

And how about those Special Accounts as identified under Section 63 of the Indian Act — the accounts where funds such as deposits and payments on leases are held for individuals, held to be split between individuals and bands? AANDC controls that money as well.

Indian Estate Accounts need to be included in the total amount of money AANDC controls since Indian Estate Accounts (pursuant to Sections 42 to 51 and 52.3 of the Indian Act) have funds from the estates of deceased First Nations peoples, those deemed mentally incompetent, and ‘missing’ First Nations peoples. Factoring in the Indian Savings Accounts that are in keeping with Sections 52 and 52.1 to 52.5 of the Indian Act and pretty soon, that $2 BILLION figure from the First Nations Trust Fund is considerably more.

And contrary to popular misconception, Indian Moneys Suspense Accounts aren’t what one might think they are. In the Public Accounts Of Canada document for 2011-2012, the Indian Moneys Suspense Accounts are described as accounts to “hold moneys received for individual Indians and bands, that cannot be disbursed to an Indian, or credited to an Indian Band Fund or Individual Trust Fund account, pending execution of the related lease, permit or licence, settlement of litigation, registration of the Indian or identification of the recipient.“

In other words, there’s all kinds of money that belongs to First Nations peoples that isn’t part of the First Nations Trust Fund, and AANDC controls all of it.

“But wait, there’s more!” as they say on those television infomercials!

Have the monies due the First Nations peoples from natural resources been taken into consideration as part of FN revenues? What natural resources, you ask?

The next thing to look at, then, are the fiduciary duties of the government towards First Nations peoples. According to the AANDC website, the Trust Fund Management System (TFMS) “is an application used to manage Indian Moneys in Trust. The responsibilities and authorities as outlined by the Indian Act allow the Minister to manage the Indian Moneys as a fiduciary (Statutory obligation of the Minister’s fiduciary responsibilities to collect, receive and hold moneys for the use and benefit of Indians or bands and to manage and expend Indian Moneys in accordance with the Indian Act.) “

The next time someone says that First Nations peoples are getting a free ride from taxpayers or that First Nations peoples are mismanaging the money the government gives them, step back and share facts with individuals, corporations and government departments who are riding the slammin’ bandwagon.

Education is one of the strongest weapons against ignorance.

Elyse Bruce

By Giibwanisi

Edited by Mari Reeve
& Steve Da Silva

The occasion of the 200-year anniversary of the War of 1812 has brought Tecumseh back into the spotlight. The Tecumseh that many Canadians have been presented with is a great native leader who fought for the British Crown and helped save Canada from the Americans. This victor’s image of history is presented with little detail about what Tecumseh and the great alliance of Indigenous nations he led actually fought for.

Tecumseh (March 1768 – October 5, 1813) was born near the Chillicothe, located in what is now known as Old Town, Ohio. His father Pucksinwah was the head of the Kispolotha clan, and was murdered by an American hunting party when Tecumseh was only six years old, leaving him to be raised by the Shawnee and guided by his older brother.

When Tecumseh was born, a great meteor was seen streaking across the sky. This meteor was recognized to have great significance and was called the Panther Spirit by the old men. Tecumseh’s father Pucksinwah gifted him with his name Tecumseh, meaning “Panther Across the Sky”.

At age eight Tecumseh was already exhibiting the characteristics of a great leader, and by the spring of 1783 he took part in his first battle against the whites. He continued to travel across the continent, inspiring many nations and gaining recognition as more than just a magnificent warrior, but was also a political statesman, a humanitarian, a visionary, an incredible orator, and to some a prophet.

The Shawnee, like many of the northwest nations, realized that their total elimination was imminent if they did not resist the invading nations (United States and British Canada), with their flood of frontiersmen invading their lands. Tecumseh concluded that the only possible method of opposing the advancement of invading white settlers was to successfully obtain the cooperation of all the Native Nations to act with one heart and one mind.

Over the course of a decade, Tecumseh travelled throughout Turtle Island, giving speeches that inspired the Delaware, Haudenosaunee, Wyandotts, Potawatomies, Wendakes, Ottawas, Chippewas, Winnebegos, Foxes, Sacs, Menominees, Lakota, Mandans, Cheyennes, Natchez, Choctaws, Creeks, Seminoles, Chickasaws, Alabamas, Biloxis, and Cherokees. He even met with many nations usually considered traditional enemies. Tecumseh stood strong and confident proclaiming: “Brush the slavery from your eyes and create your new power, your new society.”

Tecumseh never entered into any treaty negotiations and openly condemned those who did. In one such instance with American Governor William Henry Harrison, Tecumseh said, “How can we have confidence in the white people? When Jesus Christ came on earth, you killed him and nailed him to the cross.”

As the Americans and British were set to return to war in 1812, Tecumseh chose the lesser of two evils and allied his cause and supporters with the British.

Although he aligned with the British, he maintained a vision of an alternative society, a society where all Native Nations would come together, creating a civilization distinct from that of the white settlers. This was to be a vision where an extensive use of land would be shared by all Native peoples, solidifying their self-determination and maintaining ways of life in balance with Mother Earth.

The enemy that Tecumseh fought were the leadership of the white American settlers, which have since materialized into the superpower known as the United States of America, the leading imperialist force in the world today. This force wages war against nations all across the world in all aspects of life – environmental, social, physical, political and so on. The defeat of Tecumseh’s alliance only opened the way for the colonization of peoples all across the world.

Tecumseh’s temporary alliance with the British proved fatal after he was betrayed in battle. Although Tecumseh wanted to take a stand against American forces, he was encouraged to retreat to the Thames River where his forces would receive a full provision of winter supplies. Once on the Thames, General Henry Proctor promised to stand with Tecumseh, but Proctor and the other redcoats cowardly retreated, leaving the native forces to fight alone. On October 5th, 1813, Tecumseh was laid to rest in an unmarked grave. One can only wonder how different our continent would be today if Tecumseh and his alliance had survived and fulfilled its vision of an independent alliance of native nations.

At the bicentenary of Tecumseh’s death in battle, the potential to rebuild Tecumseh’s alliance not only remains, but is strengthened by the fact that many settlers and other newcomers are also under attack by capitalism. We can and must build on Tecumseh’s vision by strengthening the alliance between native nations, while also expanding it to include the unification of all nations from all directions, for the land and its people.

Giibwanisi is a founding member of the Anishinaabe Confederacy to Invoke our Nationhood (ACTION) and Oshkimaadziig Unity Camp, a land reclamation within the occupying ‘Awenda Provincial Park’ two hours north of Toronto.

This article was can also be seen at http://basicsnews.ca/2013/03/tecumsehs-vision-200-years-later/

BY KAI KAI KONS

(In the Spirit of Winter, Ahow Ngaw Aatissoke, I will call upon the muses to help me share a sacred story)

“Long Ago before there were villages of Anishinabek, Nanaboozho and Wolf walked amongst the Earth together naming all things. For a long time they walked beside each other and then eventually went their own separate ways to organize there own species. What would happen to Anishinabek then would happen to Wolf where we both have been hunted for our scalps and territories and almost made extinct.

After Wolf and Nanaboozho separated and after their species organized themselves as tribes on Turtle Island, the Earth went through a period of a great never ending winter. One day one of Nanaboozho’s descendants was out looking for medicine for his village and became lost in the icy barren lands far away from his village. Nanaboozho’s Great grandson was lost and could not find his way home, he walked and walked and prayed for help. After a while Nanaboozho’s Grandson came across a pack of starving freezing Wolf pups. The Wolf Pups were almost frozen and just as this man needed help, so did the wolf pups.

The Pups then spoke to the man and promised that if he was to rescue them and take them back to his village the wolf pups would return the favour and serve Anishinabek in a way that would help them survive this never ending winter. Once the Man and the pups returned to the Anishinabek village the wolf pups taught the people how to use them in such a way for travelling great distances. As time went on the domesticated wolf pups became dogs and together Man and Dog worked as a team to travel great distances to exchange messages, medicine village to village helping Anishinabek survive the Ice Age. ” - Anishinabek Aatisookaan

They say you can tell the shape of a community by the condition that its dogs are in and in most of our Anishinabek communities our dogs are overpopulated running wild in packs, starving and uncared for. In recent years a few dogs have even killed loved ones in some of our communities. If we are serious about “decolonizing” and moving forward within our communities we need to realize that some of our “stories” or “aatisookaan” are much more then mere legends recognizing our sacred connection we have with our stories including the sacred relationship with the Dog and Wolf Nation. If we wish to talk about asserting ourselves to who we really are and moving away from the Indian Act then the first step is that should be restoring the relationship we have with our Dogs.

In continuing with this Dog Euphemism or “Teaching” in regards to our “biiskabiiyang/decolonization” process, when our leaders are thrown a bone by the Government through a Self Government Package, Land Surrender, Lands Management Agreement or any of the countless other “packaged rights” that further assimilate who we are which are dressed up as some form of restoring our Independence, our communities are given mere insignificant authority to create menial governance mechanisms such as creating something as irrelevant to our autonomy as Dog-Bylaws, while our wild dog epidemic continues. We see this happen within our health, police, healing and wellness and education strategies as well, where the core problems are not being addressed and we utilize their tools of oppression.

We have always had dogs within our communities where we had a use, respect and where both dog and Anishinabek had an understanding that they both needed each other. We do not need the Governments acknowledgment and permission using their bureaucratic tools to control our dog situations or any other of our own affairs. Dogs roamed free in our past where there was no problem however the only difference from then and today is we forgotten our relationship we have with our dogs.

People in our communities have dogs and let them breed out of control and disown them because maybe they can’t afford to look after them and so they overpopulate running in packs. We don’t need Dog Bylaws or any other Governance mechanism that parallels a municipality we have our own understandings. We need to repair the connection we have with our dogs be it through ceremony, taking proper care of them and speaking our stories to remember our connection to Wolf and Nanaboozho. It is the time of Aatisookaanak, let our stories be heard and seek them out. I believe if we restore a broken relationship we have with our brother the Dog Nation, then all else will follow through to help us get back up again. So if we want to talk about revolution and “it’s our time” and seventh fire this and that, let us first take care of our damn dog situation.

SOMETHING STINKS AND IT AINT THE DEAD FISH
Before my community accepted a Land Surrender and voted on accepting $307 Million using Canada’s biased and illegal Specific Land Claims Policy, I went out to seek an answer through fasting. Fasting is how we seek understanding and direction and connect us back to our Mother. I wanted to ask Creator on how I should go about making my own decision on this Land Settlement and so I fasted.

I fasted for Four Days and had a Sacred Dream which came in four separate dreams. I dreamed that Bunnies were eating me and the more I let them eat me the bigger they grew, then the dream shifted. A person in my community asked me to leave where I was fasting and that he was going to take me to a much better spot in our community, I didn’t want to go but I did. As I left we came across people in my community walking like zombies, with no eyes. They lost their spirit. The dream then shifted to where I was in my Aunties house and she was crying because she missed her home, the home she gave to me and so I gave it back to her. The dream then shifted to where I was setting nets in Georgian Bay my home and the fish were all dying on the shores. We had to feed them Shark and Whale meat so they can revive themselves.

There is a more explanation to the dreams but when I came out of the fast in real life now I’m speaking of and when us fasters came to celebrate in or community ending our fast to share our experience and feast, that day thousands of fish washed upon shore dead. My Cousin a well respected Medicine Person said we had to follow through and take this seriously. Eventually the Grand Chief of his Medicine Society came to our community to help us revive an old ceremony and teaching but that all that came of it. I wanted to speak on why I went out for and what I asked for but was denied to share when the head honcho came around and denied to share how this relates to the Land Claim.
What came out of this for me through my fasting is we have walk our ceremonies and understand our sacred stories and even people in our medicine societies need to walk the talk and follow through within the decisions we make in our “politics” and way of life or else we going to end up like those fishes, dead. We need to understand who we are and how we are connected. Ceremonies and asking for things is not just something we do to be Anishinabe, we best damn need to follow through with the things most of us only play around with.

Our Ceremonies, Sacred Stories and Teachings seem all respectable accept when it comes down to the eleventh hour when our Future Generations and Earth needs us. It’s all a powwow and everyone wants their dancing and singing honorarium. We bring our Elders out, tokenizing who we are in our political circles and shove them off stage when the prayers are over and go right back to our “little white sandwich government funded conferences.”
I have not surrendered but I have accepted $10,000 through the Land Claim Surrender to assist funding ACTION and Oshkimaadiziig Unity Camp. We as Seventh Fire People need an alternative representation and we need to take back our communities and lands. This Fast has helped to create what I and Giibwanisii have been working on for the past year. Sometimes these Medicine People and Leaders only go so far and they are the only ones some people will listen to when it comes down to the eleventh hour. Lets not let them make further Surrenders on behalf of our Earth and Future. Organize through ACTION and lets RISE UP, It is our Time, lets embrace our stories, ceremonies, clan system. Sure the clan system is working already but only the Chief and his Clan benefit in most of our communities. Don’t let these Dogs represent who we are not.

Never Been Idle,
Kai Kai Kons, Loon Clan
1 807 407 2390

By Giibwanisi

“Thats where the people are”

“There is a way to live with the earth, and there is a way to not live with the earth. We choose the way of the earth.” (Quote from the movie Thunderheart)

“Do you know who you are? What I mean is, is your heart and your spirit in the same place? Let me explain…my heart is with my kids. My spirit is in the bush. When I am with them in the bush, I am whole and I know who I am.” (Jacob Wawatie)

I understand the first quote fully and completely. It means you live with the original instructions that have been given to your Nation, whether you are Black, Red, White or Yellow. Each nation in the beginning was given their instructions, languages, cultures, medicines and ways to live with the earth. I myself, like many Native peoples have been colonized, and our way with the earth has now been co-opted into mainstream.

The second quote from Jacob, is a little more complex for me to figure out. Let me explain first, by understanding what it means for me to be Anishinabe. I was told, that the literal translation of this word means, “The good being, lowered from above.” When I heard Jacob Wawawtie explain the creation story, and how every single creature offered a piece of their life to Anishinabe so that we could exist. I understood fundamentally what it meant for me. This is why we are instructed to walk with Love and Respect (and all of the other 7 Sacred Teachings) for we are a very much a part of everything else in creation. I’ve also come to understand that we don’t “own” anything. We don’t even own our bodies. We have to return them when we go home to the spirit world. We as Anishinabe are only stewards of Mother Earth, and our instructions are to maintain the sacred balance of all life cycles. We are to care for the earth, so that the next Seven generations can have the same quality of life we enjoy. Our way of life is destroying the land reserved for future generations.

Now here comes the confusing part. Do I really know who I am? I know who I am, as an Anishinabek man, and what my role in this nation requires. But under the core, do I really know who I am?

In trying to understand this, I’ve had first learn and understand what my roles and responsibilities are to my clan and my spirit name. I am from the bear clan, and I’ve come to comprehend that this animal represents the Sacred teaching of Bravery. Bravery can be aptly described as “Doing the right thing every single time, even if it means you have to stand alone.” Bear Clan members are instructed to be the police/security, and also to hold the knowledge of foods/plants/medicines. According to our original instructions within our own Governance system, we would be out patrolling our territory, keeping the people, plants and animals protected. While out doing this, we would ceremoniously familiarize ourselves with the plants and their uses.

My spirit name is Giibwanisi. Loosely translated, this means red-tailed hawk. More specifically, the action the hawk uses as he is about to grab its prey. The talons are locked into position, then spring out at the last moment. That is what my name means, it refers to the action component. The Red-Tailed hawk is a messenger of Love, and also symbolizes the warrior. I have come to understand the role associated with my name as loving the people and creation so much that I would do anything to protect them. The problem with hawks, is that they can see far off into the future, and can see their final destination. The problem many Hawks encounter, is that they don’t often consider the steps, that those who can’t fly need to get there, more specifically Anishinabek men named Giibwanisi.

Knowing all of this, and seeing where I am exactly in this world opens up a whole lot of confusion. I understand what my roles and responsibilities are to some degree. I know that my Nation is supposed to be out on the land keeping the life cycles in balance. I know that I am supposed to be warrior, and out of my love for the people I am supposed to be protecting them…But what if my Nation, or other nations accept illegal Land Surrenders and sell off all your ancestral territories? What if the lands our people used to use, are now colonized by industry and are continuously paved over with skyscrapers, roads and highways? What if there are heavy industrial projects like mega dams, mega quarries, logging, mining, etc intruding these lands. How am I supposed to fulfill my obligations as an Anishinabek man to maintain the balance of life cycles, when there is either no lands left or they are simply too polluted to sustain anyone? If I find myself in Toronto, does that mean I then become a fantastic recycler and make sure that the life cycle of a plastic bottle is maintained for as long as possible? Does that mean I go and feed the pigeons, so they can defecate on window sill, thus creating a mess that would require the employment of some person to go and clean? Or does this mean I go and march in some Native protest to keep the life cycles of protesters, politicians, police and media alive?

My heart is with the people, it truly is, but my spirit is on the land. The problem I face, and the problem Oshkimaadziig Unity Camp faces, is that the vast majority of Anishinabek people no longer choose the way of the land. Anishinabek people are too busy and too preoccupied with chasing the nice shiny objects. Most people have given up on the way of the land, so how can they take that way of life seriously? Which is exactly what the government had always intended; to make us completely dependent on their system.

I had a conversation with a University Professor who teaches at Lakehead University. He offered some very critical, and realistic advice to me. I have been toiling with it over and over in my head and I almost don’t want to believe it, but I’m somewhat inclined to believe it now.

I explained to him some visions that I have had, and what ACTION and Oshkimaadziig is all about. After listening to me, he told me, “You are a carrier of visions. Not everyone is gifted with visions. Do not get involved with the Idle No More movement. Protect your visions. No one in the entire history of the world has ever changed the decision of imperial forces by screaming in their faces and begging them to stop. Be careful of the road you walk, Indian Act policies are not archaic laws. For the past 10 years the Government has been building super jails and expansions on jails. They need people to put in them. At anytime the Government wants too, they can enforce the legislation provided in the Indian Act and arrest masses of our people. Your visions are of no use to anyone if you are in a jail cell rotting away. My advice to you is to stay the hell out of the Idle No More movement, and walk a straight line. Go live in the bush somewhere, learn the skills that you need to sustain yourself. I’ll tell you one thing. A change is coming. You would have to be foolish to think that the austerity package is not going to hit here. Its going to happen, and the people will starve. When the people have marched and protested and then they realize that finding food is more important than what treaty rights are, then perhaps you’d be in a better position to help them. Oshkimaadziig is a wonderful vision. It speaks volumes of who you are as an Anishinabek. But lets be realistic. I have lived in the bush with a medicine man for 3 years. I’ve hunted, trapped, and fished. Its a hard. Its hard because there just isn’t enough animals to feed everyone anymore. You can’t conceivably put 30 million people back onto the land and expect them to all live off rabbits. There just isn’t enough. Protect your visions. Your time is not now. Maybe after 2 or 3 more “Idle No Mores”, and your time then would be to help guide others that have visions.” (I was completely dumbfounded after that conversation).

It is hard to try and see where I belong in todays day and age. Oshkimaadziig Unity Camp, has been trying to get people out on the land for almost a year now, and there has been very little interest from Anishinabek people actually wanting to live there. People are too preoccupied with chasing the shiny objects that modern day society has to offer. Truth of the matter is, I’m still am very much attracted to the competitive sports, pow-wows, internet, facebook, social media etc., etc. Let us not ignore the medium I am using to convey this message. I had to spend numerous hours starring at a computer screen, draining my serotonin levels, taking away time from ceremony and family to perfect this article and post it online. Another problem I face, is that my people are in urban centres, while my spirit is on the land. That is where the ancestors are, that is where our ceremonies take place, and that is where I want to be. But I’m a social person, and I want to be with the people. I want to be with my clan relatives and the people of my nation, out on the land living according to our original instructions, but my people are concentrated in urban areas, such as Toronto.

Thinking about what Jacob Wawatie had said regarding being a complete person, having your heart and spirit in the same place, I’m more confused than ever. More and more, I’m starting to think that what the University professor told me was true. I should stay the heck out of the Idle No More movement, return to the bush, and continue trying to live off the land. But if my heart is with the people, then perhaps I should find some people already living off the land, and join them. Or perhaps I should head the ways of the Bear; bears are mostly solitary animals, and live alone most of their lives.

As an Anishinabek man, I know what I’m supposed to be doing. As part of the bear clan, I know what I’m supposed to be doing. As a hawk, I know what I am supposed to be doing and I can see where I want to be. The problem, or perhaps the solution, is that I may have to do it alone.

Giibwanisi

Oshkimaadziig Anishinabe

By Giibwanisi

Defenders of Mother Earth-Peacefully Blockading the illegal logging.

My emotions are a roller coaster of a mess. I’m anxious, nervous, confused, angry, and depressed.  Grandmother Louise Wawatie has had a massive stroke and is in hospital. Her brother Jacob, first informed the Facebook world last week. When I first heard of this news, I was devastated, and my first instinct was to drop everything that I was doing and rush to her side. It took just over a week to mobilize a few friends and a ride, and we headed out to see her.

Seeing Grandmother Louise unconscious and hooked up to all those machines was eerily reminiscent of years prior when my father had a massive seizure and was in the exact same condition. I never personally talked to any doctor, so I can’t comment on what exactly the prognosis is, but from what Jacob has posted about her on Facebook and from what I have personally seen, her condition can be said to be “serious but stable” (she has a tracheotomy, but is breathing on her own).

Grandmother Louise is not my blood relative, or even a clan relative, but I view her as an intricate part of my own family . I first heard of the Wawatie family last summer, when their community put out a call out to stop illegal logging from Resolute Forestry. I even had a dream that I was in that community, and was instructed to build a lodge on the logging road. When I asked what the dream had meant, a member from Poigan Lake asked an elder and informed me, that dreams are messages. Dreams can be visions. But if we don’t do anything to actualize our dreams than they are simply just dreams. From that time on, I had made plans that I would eventually go and see the Wawatie family.

During the fall time, near the end of October, my girlfriend and I headed set out to see the Wawatie family. Before we left, I texted Louise and Joseph Wawtie and told them of our intentions. Plans were made to head to Ottawa, and then to Minawake, meet up with someone there, who would then drive us out the the land where the Louise was. Our plans changed however when we got to Ottawa, it turned out Louise was driving down with her other brother Solomon to attend and elders gathering in Ottawa. She had instructed for us to stay in Ottawa, and that she would pick us up, and we would attend the gathering with her. After only a few minutes of driving she told me that I would be her helper, and ONLY her helper. I felt honoured to be asked to be that. (Apparently Elders have a habit of stealing each others helpers at their gatherings LOL)

I will not talk too much about the gathering as, I’m not sure if it is customary to share the things that go on at Elders Gatherings. But what I will share is that it was my first time being at one, it was my first time being asked to be a helper, and it was my first time being asked to watch over the sacred fire. I will also talk about the Grandmother/grandson relationship that Louise and I developed. She was everything that I had imagined her to be and more. If you haven’t seen the video of her and other Grandmothers standing up to the logging enforcement, then I suggest you do. Grandmother Louise, carries traditional knowledge, teachings and practices them in her everyday life. Her knowledge and insight of language, culture, ceremonies, teachings, etc, was more than that of anyone I had previously encountered. (I should note, that all of her family members that I had met, Joseph, Jacob and Solomon, all have their incredible skill set, but for now I will only mention Louise). I shared many stories with Grandmother Louise, and asked her advice on many things going on in my life. She answered openly and honestly to everything…just like a grandmother should. I listened to everything intently as a good grandchild should.

Grandmother Louise is very nurturing and loving. She talked gently and softly and spoke from the heart. To hear the things she had to say, and how she had an answer and insight for all life…was truly astonishing.

There is a fire that burns in Louise, a fire that is not prevalent in a lot of people. Her fire and zest for life is almost unmatched. I took warmth in that fire, and I allowed it to ignite a fire in me.  She is the grandmother that I have never known.

The 5 days that I got to spend with her, are some of the most memorable days of my life. I felt special, I felt loved, I felt a part of something, I felt like her family, I felt like I belonged with her. I felt truly connected to something larger than myself. Somehow it was as if I had known her my whole life and that she had always been with me, much like the relationship I have with Mother Earth. Grandmother Louise in my opinion epitomizes Mother Earth in every regard. She can be just as fierce as a hurricane, or as gentle and nourishing as the summer rains.

As one person noted, seeing Grandmother Louise tied to machinery with tubes invading her body and in a very ill state of health, symbolized the state of Mother Earth and the seventh fire prophecy. It was as if she were a symbolic reflection; forcing me to recognize all the destruction we are imposing on Mother Earth. Bringing to light the results of what we have incurred onto our Mother, and the fragile state in which we have left our earth. It was heart breaking and despairing for this sight to be forced onto my eyes, as if I had finally come face to face with something that I knew was happening on a world-wide scale, all encompassed in one hospital bed.

One one hand, with a lot of prayers/time/healing/recovery, it is hopeful that Grandmother Louise can make a recovery. On the other hand, she is dealing with trauma to the brain, and a full recovery is doubtful.  The state of Mother Earth is questionable. There are those that continue to fight for her survival and the survival of all life…but with the continued legislation that allows Tar-sands development, Keystone/Enbridge/Pacific oil pipelines, all types of mining, water displacement (dams, quarry facilities, etc.), logging, toxic waste dumping, carbon emissions, etc. Not to mention the entire uranium industry that allows, mining/processing/production of reactors, weapons and radioactive waste. Everyone seems to have forgotten that some nuclear reactors in Fukushima continue to melt down and release radioactive waste into every ecosystem on earth. (It has predicted that the nuclear waste being dumped into the Pacific Ocean will reach the shores of the West Coast some time this year.)

If one hunger strike could mobilize one million people world wide, what would one million land defenders look like? Instead of round dancing in shopping malls and intersections disrupting consumers and traffic, what if one million people returned to their traditional territories and round danced in front of industrial machinery? Not only would we be disrupting the environmental destruction for the duration we are out there….we would be making the spiritual connections to our lands, and quite possibly be utilizing them, the way that Grandmother Louise did, and as our ancestors had always intended.

While Idle No More has awakened a mass amount of people, those at the helm of the movement (i.e. idlenomore.ca) refuse to take any direct actions such blockades, suggesting they are too aggressive. Grandmother Louise, who carries many traditional values that members of Oshkimaadziig Unity Camp aspire to, would never suggest that blockades are “aggressive” but in fact necessary.

Since the start of Idle No More to the present date, nothing has changed terms of governmental policies or Treaty right violations. The legislation has not been retracted and environmental destruction continues, and we are collectively worse off because we have lost the leadership of a Grandmother and land defender. The only sure thing that has changed since Idle No More began is that Grandmother Louise, now lies in a hospital bed, fighting for her life.

If Idle No More has lost its urgency with the ending of Theresa Spence’s hunger strike, and a new figure head is needed, could Grandmother Louise be the solution?  What the movement needs is the momentum it lost, and there is nothing more urgent than the health of Grandmother Louise. What if people were to rally behind Grandmother Louise, uniting their prayers for health, peace and respect for Mother Earth?

Grandmother Louise, your family needs you,  we need you and Mother Earth needs you.  All of us at Oshkimaadziig Unity Camp are praying for your complete recovery and the restoration of your health.

Chi Zaagin Ogitchidaa Kookum

Giibwanisi
Oshkimaadziig Anishinabek