Archive | July 2013

Statement of Condolence issued by Ka-nyen-geh-ha-kah of Grand River to the People of Lac-Mégantic

Statement of Condolence issued by the Ka-nyen-geh-ha-kah (Mohawk) Grand River

Statement of Condolence issued by the Ka-nyen-geh-ha-kah (Mohawks) Grand River

Message de condoléances emis par Ka-nyen-geh-ha-kah (Mohawks) de Grand River à la population de Lac-Mégantic

Message de condoléances emis par Ka-nyen-geh-ha-kah (Mohawks) de Grand River à la population de Lac-Mégantic

Learn About Onkwehon:we Rights through Community Media

The most important element of Indigenous Peoples’ ability to claim the right of Free, Prior and Informed Consent is to have informed and organized communities.”– UN Permanent Forum on Indigenous Issues Delegate
To further advocate for the rights of Onkwehon:we (real people who live naturally) worldwide, Cultural Survival, an “Indigenous Peoples’ Rights Organization” based in Cambridge, MA, launched an innovative new radio series in June, 2013 to spread the word about the right of Indigenous Peoples to Free, Prior and Informed Consent (FPIC). Cultural Survival is producing and distributing a series of radio programs on the UN Declaration on the Rights of Indigenous Peoples to inform Indigenous listeners about their rights under international law.
Working with communities to develop their own guidelines based on their unique experiences and cultural perspectives, Cultural Survival’s new radio series aims to build capacity, reinforce self-determination, and assist communities to organize to defend their rights.
Listen to the programs at consent.cs.org.

The principles of Free, Prior and Informed Consent seek to ensure that a given community has the right to grant or withhold consent for proposed projects that might affect their lands, resources, and territories. Development projects seeking to exploit marginalized areas at low costs often do not take into account the considerations of Onkwehon:we who have lived on and protected these lands for countless generations. FPIC’s emphasis on “prior” consent indicates that Onkwehon:we should be involved in the early planning stages on any development project and before any decisions take place, thus bolstering the opportunity for Onkwehon:we communities to have a voice in how the development process takes its form. The principles of FPIC are enshrined in the UN Declaration on the Rights of Indigenous Peoples and the International Labor Organization (ILO) Convention 169.

The programs were premiered to a listener audience in May 2013 as part of the United Nations Permanent Forum on Indigenous Peoples Issues in New York City. One listener, identified as an Indigenous woman from West Papua, congratulated Cultural Survival on creating the series and spoke to the importance of bringing the concept of ‘Free, Prior and Informed Consent’ into the terms of her own people. “This is something that is part of our culture, something we have always known. You can’t just walk into someone else’s garden and build something.”

To bring home the idea on the local, rural level, Cultural Survival seeks to translate these programs into as many Onkwehon:we languages as possible, with plans already in motion to record in Navajo, Hopi, Hawaiian, and at least six Mayan languages in Guatemala. The initial 20 programs are already available for download in English and Spanish.

The programs’ target audience is Indigenous Peoples in rural communities globally, via a growing network of community radio stations in over 25 countries.

Community radio is an excellent tool for spreading this message, explains Rosy Gonzalez, a Kakchiquel Maya of Guatemala and the Spanish-language producer of the series.

“Because community radio stations broadcast in rural areas, in native languages, they reach an audience that is being directly affected by development projects taking place without their consent. These programs will reach people who are living this problem and are interested in a solution.”

This first series, made possible by a generous grant from the Christensen Foundation, consisted of: ten 30-second public service announcements; ten 60-second short programs; six 3-minute interviews; and two 10-minute features including interviews and analysis. Cultural Survival welcomes comments and feedback and any who are interested in collaborating on these programs to reach our producers via email at consent@cs.org.

“It is important to spread the word among Indigenous communities about the international instruments available for mobilization in struggles for their sovereignty and self-determination. Cultural Survival’s radio programs concentrate on the principles of FPIC in order to make that knowledge free and accessible to Indigenous communities worldwide. While questions remain concerning the determinations made as to who might be affected by a particular development project, what it means to gain recognition as an Indigenous community, and to what member(s) within a community will serve as interlocutors to state and corporate interests, it is important to begin the dissemination of information and grant access to international rights for people calling on governments to respect, protect, and fulfill their obligations under international law,” says Mark Camp, Cultural Survival Deputy Executive Director.

Cultural Survival’s avatar

Cultural Survival
Safe Communities
Development Project
UN Declaration, Article 10
Hold Companies Accountable
An Inalienable Right

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Also, Yotinonhsonni onhwe (The people who belong to the Original Family & who work to ensure traditional peace – Gayanere:kowa –  endures) of Grand (River) Valley at Brant’s Ford – have commenced a weekly internet radio call-in show broadcast to the four corners.

Tkanatáhere
Foundation of the Great Peace

Grand River Territory

Sundays at 11 am

Click to listen.

Terrance Nelson: Warrior Societies are Prepared

From: Censored News: Sunday, July 7, 2013 – By Terrance Nelson – Roseau River Anishinabe

To: Jason Bowman
(Special Assistant) Ka-nyen-geh-ha-kah of Grand River

Jason,

Thanks for your email.

oka

Oka

Back in 1990 after the “Oka” Crisis, Mark Maracle and other Mohawks met with us in Roseau River to discuss how we reacted to the crisis. We agreed that we were not as organized as we needed to be, that Warrior Societies needed to be more prepared for the eventual conflict with government.

Conservatives in 1990 under Brian Mulroney had no respect for our people and Harper is much the same way. The difference is in how prepared we as Warrior Societies are twenty-three years later.

The Treaty 1-11 meeting in Onion Lake, Saskatchewan July 14 to 18 will be a chance for the people themselves to plan and carry out action to meet the current crisis in Canada. AFN will have their own meeting the same time. There is a break taking place between AFN and those First Nations that are tired of AFN. Only the Chiefs are allowed to speak at AFN summits.

I told Mark that the biggest event in the 1990 Oka Crisis was the railway blockades that took place in Ontario. Two First Nations blocked railway lines. This was the biggest economic impact of the Oka Crisis. Mulroney gave the people in the Treatment Center 48 hours to surrender or he would send in the Army and take them out regardless of the lives that might be lost. We in Manitoba reacted to the Mulroney threat. I stood up on the legislative grounds steps and announced that if Mohawks were killed, we would target Ford, GM, Chrysler, Alcan and of course we were talking blockades of railway lines. The Canadian army was setting up to kill our people. Of course, we would have reacted, but the trouble is that we were severely unprepared in 1990. Today, we are much better prepared.

Treaty 1-11 is not government funded but AFN is and AFN has always been used by Government to keep our people in line. Watch AFN come out from their summit with messages of caution and calls for calm. Watch Government offer appeasements of cash to the Chiefs. The time for the people to have a say in this is now and Onion Lake maybe the place to do that. We will see.

The Train Derailment is being hushed up. It is not front page news because as Douglas Bland warned, the railway lines cannot be protected and the oil pipelines are all in Treaty 1-11 territories.

http://www.ctvnews.ca/canada/three-confirmed-dead-in-quebec-train-derailment-1.1356941#.UdmER543ikg.email

Thanks again for your continued efforts to keep people informed.

Terrance Nelson

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July 6 2013 Runaway Crude Oil Tanker Train Wreck & Explosion - Lac-Megantic

July 6 2013 Runaway Crude Oil Tanker Train Wreck & Explosion – Lac-Megantic

“This is an enormous area, 30 buildings just completely destroyed, for all intents and purposes incinerated. There isn’t a family that is not affected by this.” – PM Harper

 Lac-Megantic Inferno

Lac-Megantic Inferno

Learn about PM Harper’s visit to the affected area on Sunday 7/7/2013, where he stated that an “unbelievable disaster” had befallen Lac-Megantic, which is around 250km (155 miles) east of Montreal. He was referring to Saturday’s pre-dawn explosion when runaway crude tankers sent  fireballs and black smoke into the air, killing many, and forcing the evacuation of 2,000 people as the area became instantly polluted.

We understand that according to the corporation responsible, the Montreal, Maine & Atlantic train had been parked in the village of Nantes – about 7km (4 miles) from Lac-Megantic – during an overnight driver shift-change.  However, its 73 cars carrying pressurized crude oil tankers  somehow became uncoupled from five locomotive engines, gathering speed as they rolled downhill before derailing in the heart of the town of Lac-Megantic.

Bernard Demers, who runs a restaurant near the blast site, said the fireball that followed the derailment at around 01:00 (05:00 GMT) on Saturday was "like an atomic bomb", the Sunday Telegraph reported.

Bernard Demers, who runs a restaurant near the blast site, said the fireball that followed the derailment at around 01:00 (05:00 GMT) on Saturday was:”like an atomic bomb”, the Sunday Telegraph reported.

The train had been travelling from the Bakken Field in North Dakota to a refinery in Saint John, New Brunswick.  Montreal, Maine & Atlantic owns more than 800km (500 miles) of track serving Maine, Vermont, Quebec and New Brunswick. http://www.bbc.co.uk/news/world-us-canada-23221939

As leaking crude from the Lac-Mégantic disaster  continues to affect nearby towns and water systems, growing numbers are demanding to know why trains carry crude and other toxic hazards through populated areas?  

We understand that in 1864, a group of businessmen from Bangor obtained a charter from the State of Maine to construct a railroad from Bangor to Moosehead Lake. The first president of the line was Hannibal Hamlin. In 1868, the State of Maine granted 75,000 acres to the company for the construction of the railroad. In 1891, the Bangor and Aroostook Railroad (BAR) was incorporated combining the Bangor and Piscataquis and Bangor and Katahdin Railroads. In 1893, a BAR train operated to Houlton. One year later, the main line reached Caribou and the branch to Fort Fairfield was completed. By 1905, connections were made to Patten, Limestone, Ashland, and Van Buren. Also in that year, the railroad reached to the deep water port of Searsport.

We understand that initially, the pulp and paper industry constituted the primary source of traffic for the BAR. Subsequent major sources of traffic expand beyond forest products to include toxic chemicals and most significant presently, petroleum products such as crude oil. In 1995, Iron Road Railways bought the Bangor & Aroostook. In January 2003, the BAR assets were acquired by Rail World, Inc. and the name was changed to the Montreal, Maine & Atlantic Railway which currently owns 510 route miles of track in Maine, Vermont and Quebec and employs approximately 170 people. The MMA operates about 15 trains daily with a fleet of 26 locomotives. Main-line operations are conducted regularly between Millinocket and Searsport, Maine, and from Brownville Junction, Maine to Montreal, Quebec. Service is also provided between Farnham, Quebec and Newport, Vermont to connect with the Northeastern U.S. Westbound trains to Montreal are pre blocked for Canadian Pacific destinations in the U.S. and Western Canada.

MMA connects with seven Class I, regional and local railroads and provides the shortest, most-direct rail link between Northern Maine, Saint John, New Brunswick and Montreal. In addition, MMA offers access to port facilities on the Atlantic at Saint John, New Brunswick and Searsport, Maine.

We understand that the Prime Minister of Canada visited Lac-Megantic yesterday, and described the “unbelievable disaster” which had befallen the people now living 250km east of Montreal in the Saturday’s pre-dawn runaway MMA crude oil tanker train wreck explosion.  The Prime minister’s statements reflect the gravity of this issue:

“This is an enormous area, 30 buildings just completely destroyed, for all intents and purposes incinerated. There isn’t a family that is not affected by this. There’ll be investigations to ascertain what’s occurred and make sure it can’t happen again.”

We understand that the company has admitted that Montreal, Maine & Atlantic-operated train equipment including 73 railcars containing pressurized crude oil from Baaken North Dakota and five locomotive engines had been abandoned stationed in the village of Nantes – about 7km uphill from Lac-Megantic – during an overnight driver shift-change.

The Sunday Telegraph reported that Bernard Demers, who runs a restaurant near the blast site in Lac-Megantic centre-ville, said the fireball that followed the derailment at around 01:00 (05:00 GMT) on Saturday was “like an atomic bomb”.

We understand that earlier, the train had been travelling from the Bakken Field in North Dakota to a refinery in Saint John, New Brunswick, travelling on portions of track operated by Montreal, Maine & Atlantic whose 800+km rail service extends from Maine, to Vermont, to Quebec to New Brunswick.

As oil leaking from a derailed train in Lac-Mégantic, Que., travels downstream, many are asking why dangerous cargo was being routed directly through a populated riverside town centre – and why would 77 railway tankers filled with crude oil be abandoned / unattended and ‘parked’  several miles uphill from this town?  It’s hard for anyone to imagine any ‘emergency break’ system which could hold such immense weight from eventually rolling if sitting on a hill.

Elder (80) Lac-Mégantic Resident Claude Bedard described the scenario as “dreadful”, and stated:

“They should never allow trains carrying that much oil to pass through towns – it makes absolutely no sense – and it makes me angry”

About 80 kilometres downriver from the town of Lac-Mégantic is the community of Saint-Georges, a town that draws its drinking water from the same river that passes by the site of the deadly explosions. Since the explosion, the crude oil being carried by the train has leaked into the nearby waterways, travelling downstream to Saint-Georges.

Implementing indigenous human rights: Negotiating a more democratic future

By: JAY TABER • JUN 28, 2013 – From: http://intercontinentalcry.org/implementing-indigenous-human-rights-negotiating-a-more-democratic-future/

 

There are several aspects of the UN human rights agenda that contribute to the invisibility of indigenous rights enshrined in the 2007 UN Declaration. First and foremost of the obstacles to implementing the rights of indigenous peoples has been the refusal of the UN to recognize indigenous nations as political entities worthy of participation in UN decision-making. If the governing authorities of indigenous nations remain excluded from UN diplomatic processes, indigenous peoples will remain marginalized from discussions on world issues. As noted at IC recently, this exclusionary obstacle at the UN has been challenged by 72 American Indian tribes, its removal deemed essential to resolving grievances and eliminating violence against indigenous nations.

As I observed in Making it Happen, democratizing the international community cannot be limited to the international institutions created by modern states. As indigenous nations assert their human rights of self-determination and self-governance, new institutions are required. Something my colleague Rudolph C. Ryser addresses in his 2012 book, Indigenous Nations and Modern States.

As I wrote in Obstacles to Peace, the UN was formed by (and functions to serve the interests of) modern states, not indigenous nations. Looking at Israel — a state created by the UN — and its ongoing human rights abuses toward the indigenous peoples of Palestine, we can see how the UN has actually been an obstacle to peaceful political development. By acceding to American demands for crippling economic sanctions against Palestine, the UN has undermined their ability to manage their own affairs, in turn creating the desperation and humanitarian crisis to which cynical NGOs often cater. In another example, the UN — at U.S. urging — approved the Indonesian annexation of West Papua over the protest of Papuan indigenous peoples, leading to the current human rights abuses there. As Dr. Ryser remarked, by reinforcing the illusion that the UN can or will relieve the pain from the violence of colonialism, “The UN Human Rights Council stands as one of the significant obstacles to dynamic political development in the Fourth World.”

Given the U.S. influence as a permanent UN Security Council member, and as one of four UN member states to oppose the 2007 UN Declaration on the Rights of Indigenous Peoples, it is fanciful to think the UN will ever be able to deliver on full human rights implementation for indigenous nations. That can only happen in a neutral setting, where the diplomatic missions of indigenous nations and modern states come together on an equal footing to resolve grievances and to negotiate a more democratic, inclusive future.

As I noted in Public Relations Puppets, since the UN General Assembly declaration in 2007, the UN bureaucracy — in order to provide cover for the REDD Ponzi scheme of carbon-market trading by transnational corporations and investment banks — has actively excluded indigenous nations delegates from participating in climate change talks. In Poznan, Copenhagen and Cancun, the UN repeatedly found new ways to silence indigenous peoples. As I wrote, dispelling the notion of the UN as an honest broker is critical to understanding the need for new institutions that aren’t controlled by states and markets. As Dr. Ryser stated, “The UN promises to permanently lock these nations into a cage of political subjugation.”

History: Rewrite / Reset – Yotinonhsonni Onhwe Timeline of Truth – Tkanatáhere – Grand River

First Indigenous Australian students at Oxford look to rewrite history

Pioneering students are examining the colonial past amid the tradition and ritual of the famous British university

By: 

Aboriginal Australian students at Oxford
Aboriginal Australian students (left to right) Rebecca Richards, Christian Thompson and Paul Gray at Oxford. Photograph: Sean Smith/Guardian

Battling a postcolonial present, rewriting a brutal past, and derided by a conservative minority, Oxford university’s seven-strong group of Aboriginal students are reshaping history.

Aside from the pressures of academic rigour and the symbolism of being “firsts”, the group are having to navigate Oxford’s otherworldly centuries-old traditions – the Latin prayers, the dinner gowns, the crystal wine decanters – as they etch their own mark on the oldest university in the English-speaking world.

Rebecca Richards, 26, an Adnyamathanha and Barngarla woman from the Flinders Ranges in South Australia, the first on her father’s side of the family to graduate from high school, is Australia’s first Aboriginal Rhodes scholar. She has a measured way with words. “Being the first of our mob to come to Oxford is not so much a class thing, it’s about a way of looking at the history of Australia.” She thinks before she continues. “From a young age our history didn’t quite mesh with the way that we were taught in school. Most Aboriginal people will have some kind of critical edge, but it’s only through opportunities like this that we get to voice them.”

We stand among the jumble of anthropological artefacts in Oxford’s Pitt Rivers ethnographic museum, where Richards undertakes part of her research. A North American totem pole soars to the rafters, a boomerang sits framed inside a polished glass cabinet – and she poses patiently for photographs.

Rebecca Richards
Rebecca Richards is Australia’s first Aboriginal Rhodes scholar. Photograph: Sean Smith/Guardian

For Richards, the hundred-year-old scholarship, broadly accepted as the world’s most prestigious award for young academics, presented a dilemma: how to weigh the association with its eponym, Cecil Rhodes, – who proclaimed the British as “the first race in the world” and who imbibed the sort of imperial racism that was used to justify brutality against Aboriginal people in 19th-century Australia – against the academic opportunity on offer. Richards decided to speak to Rhodes scholars from South Africa and Zimbabwe, where Rhodes had presided as prime minister of the Cape Colony.

“They said: ‘Yes it’s horrible what he did, but we have to work with what we have today.’ I don’t think I’m proud of the scholarship because of who Rhodes is, I’m just proud of the people that I’m with.”

She recounts in vivid detail the arduous interview process: cocktails with the governor-general at Australia House, dinner in wood-panelled rooms, and then a day of interviews. The pomp associated with the Rhodes prepared many of Australia’s most noted politicians for life in Canberra. Bob Hawke, Tony Abbott and Malcolm Turnbull are all past recipients.

An anthropologist by training, Richards is immersed in rigorous postgraduate research – using the watercolour paintings of British artist John Skinner Prout from the mid-19th century, to re-interpret depictions of Aboriginal people in Tasmania. The research is preparation for an exhibition at the National Museum of Australia in 2015.

“They had very difficult lives,” she says, understated again. “So the opportunity to show the artworks in Australia will mean getting to know these people as individuals and not just as stereotypical symbols of Aboriginals, for Tasmanian Aboriginal people to really assert their identity.” Previously, those in the collection, created after the black war in Tasmania, were interpreted by historians as ethnographic portraiture and placed in two categories, those who were freedom fighters and those who were passive. “In fact,” says Richards, “they were both, and they were more than that too.”

And so it is that Oxford’s first Aboriginal Rhodes scholar is engaged in a critical revision of some of Australia’s oldest colonial artworks.

Since 2010 the university has seen a relative influx of Aboriginal students, a welcome contrast to recent press reports that labelled the university as “institutionally biased” after statistics revealed that white undergraduate applicants were up to twice as likely to get a place on the most competitive courses. All of Oxford’s Aboriginal students are in some way involved in a project of redefinition, designed to help communities back home.

At Trinity College I visit 34-year-old Christian Thompson, who along with Paul Gray, 28, is studying under the Charlie Perkins scholarship (named after the first indigenous person to graduate from university in Australia, just 48 years ago), and were the first Aboriginal students to go to Oxford in its nine centuries of existence.

We sit in the dining hall. On any other day the art on the walls would seep into the background. But, for the first time in the hall’s near 400-year history, ageing oil portraits of past college grandees are gone, replaced with Thompson’s own portrait photography. It’s a broad collection of his work that deals with identity, race and history. The rehanging may have been a moment in Oxford’s parochial history, but Thompson, who is nearing the end of his art theory PhD, remains aware of the sad truth.

Christian Thompson with some of his art work at Oxford
Christian Thompson with some of his art work at Oxford. Photograph: Sean Smith/Guardian

“I think it’s quite a sobering fact that we live in a generation where there can still be ‘firsts’,” says Thompson, a Bidjara man. “It’s difficult. There’s a lot vested in Paul and me. We’re symbolic. And there is a palpable expectation to perform at the highest academic level.”

The pressure was no doubt exacerbated when, around the time of Thompson and Gray’s first semester, the rightwing Herald Sun columnist Andrew Bolt wrote: “I’m not sure these are the Aboriginal faces you’d expect to be in most need of special race-based help,” directly referencing Thompson’s mixed heritage.

But whether he chooses to acknowledge it or not, Thompson is flying. Like Richards, he spends much of his time at the Pitt Rivers Museum and is working on a set of ethnographic photographic portraits dating from the late 19th century. In a research room inside the museum, Christian flicks through the archive, a foundational set of ethnographic photographs collected by the British anthropologist Sir Walter Baldwin Spencer. He reveals monochrome prints, a mixture of bizarre, playful set-ups, and more sinister headshots of Aboriginal convicts, bedraggled, squinting into the camera, awaiting execution.

“I’ve deliberately decided not to carry them on my person. It’s really morbid to carry images of deceased ancestors,” says Thompson. “They were collected originally as ethnographic objects of a culture that was meant to die out. The irony is that these collections that are now held all over the world are making us part of a global research movement.”

Christian Thompson: Forgiveness of Land 2012
Forgiveness of Land by Christian Thompson from the collection We Bury Our Own

The university is repatriating copies of the archives to the Aboriginal communities[WARNING: contains photograph] they came from, but Thompson’s role is more abstract. Drawing direct inspiration from images in the collection, he created a new volume of photographic work that turned into a show, We Bury Our Own. It has already toured the world. In the collection, Thompson poses in similarly sepia-tinged photographs, staring straight to camera, his eyes often concealed. “I was looking at the idea of spiritual repatriation,” he says. “To make these collections part of the contemporary. They’re not just ethnographic tokens of an imperial culture, they’re very much connected to a lived reality. They’re part of our lives.”

Work like this would not be possible but for the proximity to source material that Oxford offers. Another of Oxford’s Aboriginal students, 51-year-old Greg Lehman from north-east Tasmania, a Roberta Sykes scholar completing a master of studies in art history, is using this newfound access to some of Britain’s most famous collections to reinterpret a pivotal piece of Australian art.

The Conciliation, painted in 1840 by British artist Benjamin Duterrau, is regarded as Australia’s first painting of history. Depicting the moment of treaty between a group of Tasmanian Aboriginal people and the district “protector of Aborigines”, Lehman argues that the painting has been interpreted in a “very literal” manner – seen as the first steps towards recognition of Tasmanian Aboriginal people – when there are more brutal subtleties to be uncovered. By referencing William Hogarth’s illustrations for Paradise Lost and Raphael’s cartoons of the gospels – both of which influenced Dutterau – Lehman claims that the positioning and poise of the Aboriginal people in The Conciliation show acknowledgements of violence and a sense of foreboding.

At Oxford, the pioneering students meet nearly every week. As Thompson, Gray and Richards sit together on the lush lawns of Trinity college, it’s clear they’ve formed a close bond. Christian pokes fun at Rebecca’s college, Magdalen, notorious for its archaic traditions. “Bec is the first person of colour there for a long time,” he chuckles.

“It’s quite hard to fit in, I guess,” she replies. “Just getting used to things like fish knives, those wine decanters. But you do get used to it, to all the funny dinners and the funny sayings. It’s actually a very nice, very sweet tradition.”

There is no doubt about who heads the group. Kerrie Doyle, sits in her living room at Wolfson college, a blow-up Kangaroo propped against the wall. “Wherever you put a blackfella, they’ll go and look for the other blackfella,” she says. “It’s just how we roll.”

Doyle (or Auntie Kerrie as she’s known), is 55 and studying for an MSc in mental health with a focus on adoption and depression. She didn’t speak English until she was eight. Born on a mission in Alice Springs, she fled with her family to New South Wales. Doyle was the first Aboriginal nurse in her state, the first in her university to graduate as a psychologist, and is now an assistant professor at the University of Canberra. She is forthright in criticising Australia’s record on access to higher education.

“I had to really fight to come here,” she says. “First of all my university said, ‘Why do you want to go? You’re just an Abo, you’re not going to do any good.’ Then they said, ‘You won’t get in’ … My university has never supported me to go and research an Aboriginal [area]. Because it’s just an Aboriginal thing.”

Doyle’s experience underlines a sobering reality. Indigenous students make up just 1.09% of Australia’s university population (representation in postgraduate courses and in academic staffing is even lower); Indigenous people constitute 2.5% of the national population. Workplace discrimination is common: a report recently published by the National Tertiary Education Union concluded that 71% of Indigenous people employed by Australia’s universities have experienced racial discrimination at work.

Twenty-six year-old Krystal Lockwood, a Gumbangerrii and Dhungutti woman from Queensland and another Perkins scholar, is also studying for an MSc in mental health, and is preparing methodology to evaluate the effectiveness of Queensland’s new youth boot camps – recent statistics showed (pdf) that Aboriginal children were 34 times more likely to have gone through correctional services than non-Aboriginals in the state. Lockwood looks up in awe as Doyle speaks.

“Everything that Auntie Kerrie says is true,” she says. “She’s my hero.”

Doyle smiles, taking the praise in her stride. Despite the hardship she’s endured, there’s a solace in the future. Oxford has already funded research trips that Doyle says would be unthinkable in Australia due to the university’s superior funding and investment in a broader portfolio of academic research. “I think the next generation, especially when the Krystals and the Christians go back, will be a lot different,” she says. “When we say we’ve been to Oxford, we will not go back the same.”

Back at Trinity, and a clock chimes two somewhere in the distance. Christian, Paul and Rebecca, glance at each other and politely remind me they have lectures to attend. They stroll out beneath the college’s bricked gateway, along immaculately kept gravel paths, and file off, each on a different path across the city.

From: http://www.guardian.co.uk/world/2013/jul/05/indigenous-australian-oxford-students-university/print

Learn more about the Yotinonhsonni onhwe
Timeline of Truth – Wampum
Tkanatáhere Grand River

Onkwehon:we truths vs frauds, AFN vs Onion Lake Unity & diplomacy discussed

GAYANEREKOWA

“The Great Good”
Terms of its component elements:

Health & Reason

Soundness of Body
& Sanity of Mind

Equal – Justice & Peace

From: CVN Newscast by Producer / Host: Geoffrey West

In this next story, I’d like to ask you to use your imagination for a moment while I describe a scenario to you.

Imagine if I approached you who had $500,000 piece of property, with a home and where your family lived. I force you to sign a contract where all your property is ceded and surrendered to me. Since I have no money to pay you the $500,000 which is the value of your property, I make all kinds of promises to you. I move people into your home and collect rent from them, but don’t pay anything to you and your family. In fact, I move you, the original owners of the house into one small room of your house and make you live there. You complain that I am not paying you anything for their property and that the agreement that was signed is not being honoured. The complaints are sent to a court that I set up but the court must only consider laws that I legislate and I also appoint the judges that will decide the case. Would that not be considered a fraud. Would you feel that the agreements I made with you to be fraudulent? Would you be willing to give up all that you have, and not share in the benefits of your property? Yet, people still think that they can get justice from the courts set up by the Government of Canada.

If you have not yet made the connection, this is basically the story of all indigenous tribes across Canada, and indeed in North America and in many parts of the world.

This is an adaptation of a story that was sent to me by Jason Bowman, special assistant working with the Kanienkehaka and Mohawk Workers of Kanata. It is originally a story told by Chief Fox in commenting on observations from a recent court date on land claims case as the Attorneys General of both Canada and Manitoba tried to defend their right to grant titles to immigrants because the historical treaties had ceded and surrendered all lands to the Queen.

Here is a prime example of where and how admiralty law fails the sovereign human being. In being forced to unknowingly consent to a corporate fiction entity, many first nations have unknowingly surrendered rights that basically Divine-given.

For the purposes of helping listeners to begin learning about separating the difference between sovereign entities and corporate entities, I will share a bit of information with you shortly.

An article on the westcoastnativenews.com website on 01JUL has reported that two of Canada’s First Nations located in the province of Manitoba have served eviction notices to mining companies they ay are operating illegally on their land.

July 1 2013 EVICTION NOTICE delivered by Onkwehon:we

July 1 2013 EVICTION NOTICE delivered by Onkwehon:we

According to the article, the bands claim they are protecting their land and resources and demanding respect for treaty rights, and that promises of job training and environmental protection be honoured.

An article posted in the Winnipeg Free Press reported that Canadian courts issued an injunction on those two groups, and the mining companies would be allowed to continue destroying the land.

These are the kinds of issues that stack up against the original tenants of Turtle Island, the land mass known as North America have to deal with.

Events will be continuing in Canada through July, and may very well be the month that determines who stands on the side of the cabal-controlled entities or who stands with the original holders of the land. The CBC.ca news website reported on 28JUN that “Tensions between the Assembly of First Nations or AFN, and some chiefs who are feeling excluded could boil over next month at a meeting where a new breakaway organization could be born.

The National Treaty Gathering at Onion Lake, Sask., is taking place July 14 to 18, at the same time the AFN is having its annual meeting in Whitehorse. People will have to choose which meeting they want to attend.

The AFN although claimed by the Canadian government to have been elected democratically, is a commercially-created entity under admiralty law, and has been claimed by numerous First Nations leaders to not represent the interests of the people but rather has sold them out to the corporate and admiralty law interests of the government of Canada.

Having both events on the same weekend has the advantage of clearly affirming who is supporting the government-sponsored group and who is supported the true voice of the First Nations communities.

One chief, Delbert Wapass who plans to attend the Onion Lake event feels it will be something great and was quoted as saying that “if the AFN is not stepping up and defending our rights, we have to.”

The terms AFN and First Nations are technically terms that apply to treaty or admiralty law. The term First Nations has been commonly accepted and is used.

The Kanienkehaka Mohawk Workers of Kanata have a different word for First Nations, as they do not see themselves as a corporate entity known as a First Nation. They use the word Onkwehon:we … On-Kwe-on-weigh. This translates as ‘the original people who live naturally.” CVN will be attempting to introduce this term more and more into the newscast, to help bridge the understanding that we are all one, not with corporate entities, but as brothers and sisters of Divine Creator Source and of Gaia, our planet.

Bowman informed CVN that a source to which he is connected has informed him that the AFN may be on its final legs. As events continue to play out over the coming month, this will become more clear. Mr. Bowman has indicated some positive news may be forthcoming in terms of establishing diplomatic relations with at least a few countries, and this could give further weight to the sovereignty claim of the Kanienkehaka Mohawks, but which may also lay a foundation to assist other First Nations across the country in reclaiming their rights that were stripped from them under commercial/admiralty law treaties that have not been honoured.

More news will be forthcoming from our Onkwehon:we brothers and sisters.

SEE ALSO: http://www.blogtalkradio.com/inlight_radio/2012/08/31/cosmic-vision-news

August 31, 2012 Historic Blue Moon “Checkmate” CVN News Archive RE: Global RE-SET, Grand River Mohawks, Onkwehon:we Rising and IdleNoMore in the making.  This is where we see things starting to shape up for the new dawn now upon us.

National Treaty Gathering – Anishinabe Treaty Dakota Awareness Ride


National Treaty Gathering posters

AnishinabeTreaty Dakota Awareness Ride

Press Statement
The Southern Chiefs Organization (SCO) led by Grand Chief Murray Clearsky will embark on a mission on horseback to educate our non-indigenous Treaty partners on the importance and positive impacts of having Canada work with the original peoples of this land on a comprehensive Treaty Implementation strategy. This journey is being conducted to demonstrate to all of the historic, cultural significance of the entering into nation to nation agreements between the Indigenous peoples of this land and the new arrivals now known as Canadians. This overland trek will begin simultaneously with riders from the Dakota Nations, the Waywayseecappo and Keeseekowenin Anishinabe Nations on July 4, 2013. The riders will leave their communities and travel up Manitoba Provincial Trunk Highway 45 to Highway 16 (Yellowhead Route) to Lloydminster, Saskatchewan and then north to the Onion Lake Cree Nation. The ride will culminate at Onion Lake in time for them to participate in a four day Treaty Nations gathering starting on July 14, 2013.

The riders will visit towns, cities and settlements along the scheduled route and hand out information leaflets. The Grand Chief and his co-participants will converse with people highlighting both the short and long term positive impacts of Treaty implementation in all areas, especially in the social, health, economic and judicial sectors which continues to cost the Canadian public huge amounts of money. The stabilization of Indigenous communities through solid, social and economic growth will result in a reduction of costs in all sectors. Treaty Implementation will result in all people in this country thriving together as a global success story.

Media contact; Gerald McIvor, 1-204-391-6001, gerald.mcivor@scoinc.mb.ca

 

New RCMP Anti-Terrorism Force Protects Big Oil Tar Sands, Pipelines

Alberta’s Anti-Terrorism Force Protects Tar Sands, Pipelines.

In their paper, entitled “Making Up ‘Terror Identities’”, the authors describe the production of categories under which the government identifies potential security threats. Analyzing 25 classified reports from Canadian policing and intelligence agencies, gained through Access to Information requests, they uncovered the emergence of a new class of domestic threat in the country: Multi Issue Extremism (MIE).

Moving to counteract MIE, the Canadian government has expanded their early terrorist concerns with “financial security and Al-Queda-inspired terror groups” to include “activist groups, indigenous groups, environmentalistsand others who are publicly critical of government policy.”

Monaghan and Walby suggest that the government’s increasing concern with MIE is responsible for transforming what constitutes a ‘perceived threat’ in the country, leading to “slippages and inconsistencies of threat categories.”

For this reason, the government has created its own cause to cast the terrorism net wider than in previous times.

As Monaghan and Walby describe the process, once a group is identified as a ‘domestic security concern’ the government establishes special task forces or “intelligence clusters” (like INSET) that engage in the construction of “terror identities.”

By circulating information between agencies like the RCMP, CSIS, other government agencies and the mass media, these ‘clusters’ construct the perception of a threat, lending it a certain ‘facticity.’ Once the ‘terror identity’ gains currency it is short work for these agencies to justify “domestic spying campaigns that target grassroots social movements under the statutory responsibilities of Canadian law.”

How much more clearly could the attack on Canada’s environmental and First Nation groups be framed?

Surveillance of Tar Sands Opposition?

The creation of Alberta’s counterterrorism unit is an anticipated step in this spy-and-suppress process, as Monaghan describes it.

“It is very much in line with the trend of committing more and more national security and counter-terrorism resources without a corresponding basis in any kind of particular threats,” he told the Globe and Mail.

Even RCMP Assistant Commissioner Gilles Michaud agrees that there is no particular threat to respond to, although, given the oil and gas boom in Alberta, “one would be led to believe that there is an increased threat to the infrastructure.”