Author Archives: Shé:kon

THE RED-X: URSULA HONKING ON BOBO!

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MNN. Sept. 23, 2026. Ursula von der Leyen is like a groupie who wants the best rock star and was apparently seen kissing Mark Carnage, the Prime Minister of onowarekeh Canada, behind a famous statue in Brussels [The Pissing Mannequin]. 

The Red-X just flew into the vast territory of the rotinoshonni, known as the “keepers of the eastern door” [to turtle island]. He flew into kanienkehaka in a clockwise direction from his western habitat where the sun never sets, so he says. He came to give his proctocological wisdom on the matter, the question being, “What does Mrs. Carney think about Mark playing the field?’

“Well, Ursula is a high paid social companion out of the white man’s camp whose target is now Mark Carney and his tie to Canada indigenous land. She will be honky tonking on Bobo to get what she wants. The Red-X sees it as another nefarious European ploy to gain access to all of our natural wealth and once again threaten us, the original people. She’s going to try to honk all the wealth she can out of Canada for her people. “Curse ya, Ursula! You’re getting nothing whether you honk on Bobo or not”.

The Red-X continues, “You and all those obsessive compulsive Europeans will get nothing! You have to approach the true and only sovereigns of Canada, the indigenous owners of great turtle island, who have everything to say about what happens to it and your nefarious schemes”.

“Curse ya, Ursula”. We heard about this latest romance you are running in Brussels. And also you have not asked the real sovereigns of great turtle island if you can help attack our long standing allies, the Russians, with whom we have peaceful relations long before the colony of Canada existed by 160 years. Canada’s attacks against Russia are wholly illegal. Ursula, you cannot bypass this agreement with us of 1710.

JUST FOREIGN TAKERS AT THE INDIGENOUS TABLE!!!

And The Red-X warns Mark the Carnage, “We did not send you to Europe to impress or fool around displaying our worldly possessions”. Yes, we know the EUnion has no more colonies to rape and have made onowarekeh Canada as its new colony. Ursula being sent by the EU bankers and the U.S. is highly paid. Some of her ex-victims chant, “Curse ya. Ursula. The Red-X asks,”Let ‘s see how this thing with Carney works out!”

The Red-X reminds Ursula that the “Honey Trap” she’s cooking up won’t work because of the medicine the indigenous kids gave Mark when he went to the Indian Residential School in Fort Smith, Northwest Territories, that his father ran. Ursula heads a deadly fetish for the empire builders. Our weapon is called the TRUTH! 

Ursula, with your intelligence and your backing to play the ‘honey trap’ role, Mark Carney is out there playing it just like Dwight Yoakem, in “I’m a honky tonk man, …

“I’M A HONKY TONK MAN” BY DWIGHT YOAKEM –

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THE “CAROUSSEL” IS SPINNING OUT OF CONTROL!

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MNN. Sep. 17, 2026. The Two Row Wampum and the original indigenous languages were meant to stop all the evil that was coming to great turtle island onowarekeke. The colonial banker, now the Prime Minister of Canada, Mark Carney, without our knowledge or permission, is offering his foreign followers, the settlers and the globalists, a unique experience. “Canada” Inc. comes from the Mohawk word “canadien” meaning ‘squatters’. The King of England owns the corporation known as ‘Canada’. Canada’s settler colonists vote for the Prime Minister of the colony to rule over them. His job is to run the day–to-day operations for the corporation owner and to increase growing dividends for the international shareholders. That is why the Prime Minister swears allegiance only to the King of England.

To remind the world, the Corporation of Canada in July 1, 1867 is registered with US Securities & Exchange Commission as #00002300.98; and US is registered in Columbia Organic Act of 1871 as UNITED STATES OF AMERICA TA #000109556.

Because Canada and United States are corporations they cannot be countries because of the MONTEVIDEO CONVENTION ON THE RIGHTS & DUTIES OF STATES, 26 DEC. 1933. The United States, Australia, Canada and New Zealand had to incorporate as they are not: [a] an aboriginal population; [b] their land is not aboriginal]; [c] Their culture is not traditional; and [d] their imported languages are not indigenous.   

The Plan: the corporation of the US now wants total ‘control’ of the corporation of Canada especially in all security matters through a private agreement with Canada that Canada must guarantee forever! No US adversary will ever have a base in Canada or make investments without US approval. NATO will provide deterence and defence. US will deter Russian and Chinese influence in Canada. US will increase military presence in Canada without transfer of Canadian sovereignty to the US. This agreement will strengthen US corporate sovereignty in the Arctic, North Atlantic and Europe and will be signed at the UN in New York City. 

Notes on Indigenous Participation: The Iroquois Confederacy, one of the original indigenous people of turtle island, are expected to hand over on behalf of all indigenous people on turtle island all sovereign authority over them to the US government to set up the ‘New World Order’. Only the Confederacy and original indigenous people, as stewards placed on onowarekeh turtle island by Creation, can divert this move.  We are connected to the earth forces which can stop the evil forces that have come upon us so we can instead bring peace, not war. All citizens will need to speak one of the indigenous languages of great turtle island and live by the kaianerekowa, great peace, the original constitution of onowarekeh. 

“YEAH! IT WILL ALWAYS BE OUR LAND”.

Like a tree planted into the ground and its nourishment comes from the ground, only Creation can divert the land, nature, resources, and even the natural people. We cannot be disconnected from the forces of our life and land.  Only we indigenous are the sovereigns of turtle island  which is how we maintain our power and duty to exist here. Those going against the original way will be ‘de-horned’. There can be no Confederacy or original indigenous people anywhere in the world without the presence of the original keepers of the land placed by creation. Our feet are the roots in the ground which cannot be yanked out by foreigners to disconnected us from our original homeland.  We must remain with our earth mother which is the original source of life of planet earth. 

Natural order always wins. It cannot be violated by unnatural order. Even AI-created fear will affect mostly those who have come from foreign lands where their original spirit lies. The spirit realm of the natural order will always win. 

 

 Melanie Martinez sings “Caroussel” about how everybody is on a dark toxic ride chasing something unreachable:

Round and round like a horse on a carousel, we go
Will I catch up to love? I can never tell, I know
Chasing after you is like a fairytale, but I
Feel like I’m glued on tight to this carousel
Come, come one, come all
You must be this tall
To ride this ride at the carnival
Oh, come, take my hand
And run through play land
So high, too high at the carnival
And it’s all fun and games
‘Til somebody falls in love
But you already bought a ticket
And there’s no turning back now
Round and round like a horse on a carousel, we go
Will I catch up to love? I can never tell, I know
Chasing after you is like a fairytale, but I
Feel like I’m glued on tight to this carousel
This horse is too slow
We’re always this close
Almost, almost, we’re a freakshow
Right, right when I’m near
It’s like you disappear
Where’d you go? Mister Houdini, you’re a freak show
And it’s all fun and games
‘Til somebody falls in love
But you already bought a ticket
And there’s no turning back now
Round and round like a horse on a carousel, we go
Will I catch up to love? I can never tell, I know
Chasing after you is like a fairytale, but I
Feel like I’m glued on tight to this carousel
Why did you steal my cotton candy heart?
You threw it in this damn coin slot
And now I’m stuck, I’m stuck
Riding, riding, riding
Round and round like a horse on a carousel, we go
Will I catch up to love? I can never tell, I know
Chasing after you is like a fairytale, but I
Feel like I’m glued on tight to this carousel

Melanie Martinez- Carousel (Lyrics)

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MELANIE MARTINEZ SINGS “CAROUSSEL”

AKWESASNE MOHAWKS OPPOSE US SENATE BILL 3475 TO CLAIM NYS

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MNN. SEP. 7, 2026. U.S. SENATE BILL 3475 IS A PIECE OF LEGISLATION INTRODUCED IN THE 119TH CONGRESS TO AUTHORIZE, RATIFY, AND CONFIRM THE AGREEMENT OF SETTLEMENT AND COMPROMISE RATIFYING THE AKWESASNE MOHAWK LAND CLAIM IN NORTHERN NEW YORK STATE. 

Press Release Statement Opposing S.3475 Published July 28, 2026 Modified July 28, 2026

We are here today in the spirit of the Two Row Wampum, a concept that predates European settlement on this continent, but is the first treaty made by our ancestors with yours. We are not to interfere with one another’s affairs. Therefore our presence with you today is not to interfere with your affairs, it is to ensure that Bill S.3475 does not interfere with ours. We are here on behalf of Kanien’kehá:ka-Mohawk / Haudenosaunee Governance and Our Future Generations due to our responsibility for the land. Honourable Senators, representatives, officials, relatives, and all those gathered here today: We come before you with respect, humility, and a heavy responsibility; not as your constituents – as Kanien’kehá:ka-Mohawk Nation title holders of the Haudenosaunee Confederacy. We are here today to oppose the proposed Land Claim Settlement Agreement that would have adverse effects on our Indigenous system of governance, which predates the formation of both the U.S. and Canada. We speak today for the land, the water, the people, the women, the children, for the families, the hereditary leaders, the clans, the ancestors, and for the generations not yet born. We ask you to listen not only with your legal minds, but with your conscience. Because the matter before you is not only a bill before your legislature, this settlement would have long-reaching detrimental impacts.

S.3475 is about whether the United States Congress will help repair a historic injustice or whether it will make that injustice permanent. It is about whether Congress will respect the Mohawk people – the Kanien’kehá:ka as we say in our own language — as a living people with our own governance, laws, responsibilities, language, culture, and relationship to the land — or whether Congress will again treat us as a problem to be settled, divided, and erased. We are here to say clearly: S.3475 must be opposed. At minimum, it must be paused, and if it is ever to move forward, it must be substantially amended. No federal settlement should be passed that finalizes land status, governance issues, easements, rights-of-way, claims, or future rights without the full, free, prior, informed, and culturally legitimate consent of all affected Kanien’kehá:ka-Mohawk people and all affected Kanien’kehá:ka-Mohawk governance systems.

Our original way is for us all to have a voice – not giving one group authority over us all. We are not the Saint Regis Mohawk Tribe or Mohawk Council of Akwesasne. As titleholders in the Haudenosaunee Confederacy, we speak with an authority separate from the two organizations in Akwesasne that are currently party to this agreement. Those organizations were created by New York State and Canada. We speak for the Kanien’kehá:ka. Those organizations consist of Mohawk people from Akwesasne, but their organizations are part of Your Ways, not ours. They have once been referred to as ‘corporations’ by your courts. In the process of creating the “Agreement of Settlement and Compromise to Resolve the Akwesasne Mohawk Land Claim in the State of New York” consent of all governing bodies in Akwesasne and the community members that they represent has not been shown. The legitimacy of the agreement has not been proven, and without it, this bill is not reconciliation, it is not justice. It is erasure.

Recently, we have documented the support of over 1,000 people from five clans within Akwesasne to stop this agreement. That is more than all of the votes gathered in the Saint Regis Mohawk Tribal referendum conducted over a decade ago as their sign of support for this agreement. The process used to reach this settlement, as it stands, went against our traditional protocols by requiring secrecy on the part of participating officials. This kept participating Kanien’kehá:ka-Mohawk Haudenosaunee from bringing the terms of the agreement to their full clan membership and council in a timely manner.

The lands addressed in S.3475 are not ordinary lands. They are not simply parcels on a map. They are not merely property to be bought, sold, transferred, or extinguished. These lands are Kanien’kehá:ka-Mohawk lands. They are Haudenosaunee lands. They are part of the living territory of the Kanien’kehá:ka people. Our people have occupied and continue to occupy these lands. Our people continue to carry responsibility for these lands. The land is connected to our language, ceremonies, clans, families, governance, identity, our future. For the Kanien’kehá:ka-Mohawk people, land is not a commodity. Land is not just a legal asset. Land is not something separate from who we are. Our responsibilities to the land come from our original instructions. We belong to the land. The land does not simply belong to us. Since time immemorial, our people have carried the responsibility of protecting the land and water through ceremony – for us and for future generations; gratefully reaping, food, medicine, water. Our language and law are connected to our responsibility and stewardship of the land. That responsibility was not created by the United States or New York State. It was not created by a county, a town, or a corporation. And it cannot be erased by a settlement agreement. The United States. New York State, the counties and towns, have not fulfilled these responsibilities to the waters and land. The damage to our lands, waters, and people has been enormous. And it continues. It is not only damage from the past. It is ongoing. It is environmental, political, cultural, social and spiritual. It is related to efforts made to disrupt our original ways by reducing our lands and waterways to economic resources and reducing our people into categories that colonial governments can understand, control, and settle.

But we are not simply a category. We are not simply one federally recognized entity. We are not one side of a border. We are not a line item in a land claim. We are the Mohawk people -Kanien’kehá:ka. We are part of the Haudenosaunee Confederacy. We are a people with ancient responsibilities and inalienable rights. And our rights were never surrendered. Congress must understand this: The Kanien’kehá:ka-Mohawk people never ceded these lands. The women did not cede these lands, the hereditary leaders did not surrender their responsibilities. The clans did not extinguish their rights. The families did not consent to have their future negotiated away. No one has the right to take historic wrongdoing and try to legitimize it through federal legislation.

AKWESASNE ORIGINAL LAND TO BE RETURNED

TO MOHAWK KANIENKEHAKA ANCESTERAL LAND

IN NORTHERN NEW YORK STATE

The land claim itself exists because of unlawful land transactions. That matters. It matters because Congress should not now pass a bill that turns unlawful dispossession into lawful finality. It matters because a settlement should repair harm, not protect the results of harm. It matters because a government cannot first allow injustice, then later say: “Now that enough time has passed, we will call this settled.” That is not justice. That is not healing. That is not honour. That is not respect. That is the continuation of colonialism through legal language. Lands were taken without lawful consent. The answer cannot be to extinguish future claims. Rights were violated. The answer cannot be to force the people to accept a framework that leaves them divided, diminished, and silenced. Governance was disrupted. The answer cannot be to recognize only the structures that colonial law prefers while ignoring hereditary governance, women’s authority, clan responsibilities, and the voices of the people.

Congress must not use S.3475 to legalize the very dispossession that created the claim. This bill is presented as a settlement. But a settlement is only legitimate if the people with the rights have truly consented. A settlement is not legitimate simply because lawyers negotiate it. A settlement is not legitimate simply because governments sign it. A settlement is not legitimate simply because it is convenient for the State, the counties, the towns, or the power authority. A settlement is not legitimate if it excludes the people who carry the deepest responsibilities to the land. A settlement is not legitimate if it ignores the position of hereditary leaders whose priority is to protect governance processes and if it is rushed through Congress before the affected people understand its consequences. A settlement is not legitimate if it requires silence in exchange for recognition and extinguishes future claims while unresolved questions remain. A settlement is not legitimate if it divides us as a people and strengthens colonial jurisdiction while weakening Indigenous governance. A settlement is not legitimate if it punishes the people for what settlers and governments did, while rewarding settlers in perpetuity. The agreement requires payments to counties and land purchases, while the people continue to carry the burden of historic and ongoing damage to lands and waters. This is backward.

We, as the original people of this land were the ones who were harmed and we should not be made to pay for the consequences of dispossession. We are the original stewards of the lands that were taken and we should not be forced to purchase back what was never lawfully surrendered. The people whose waters were damaged should not be asked to accept agreements that do not guarantee true guardianship of the environment, and to accept another process that sidelines their own laws. A true settlement would restore. It would not punish. A true settlement would protect. It would not extinguish. A true settlement would strengthen Kanien’kehá:ka-Mohawk governance. It would not bypass it. A true settlement will honour the land. It will not treat land as a bargaining chip.

One of the most serious dangers of S.3475 is political erasure. This bill risks federal ratification of one political arrangement while marginalizing other legitimate Kanien’kehá:ka-Mohawk governance authorities, traditional leadership structures, clans, families, women, and affected rights holders. This is not a small concern. This is the heart of the issue. Congress must not pass legislation that resolves Indigenous land claims by recognizing only selected institutional voices while silencing or diminishing other legitimate governance systems. When Congress recognizes only the institutions created or preferred by colonial law, it does more than pass a bill. It reshapes Indigenous reality, deciding who counts. It decides who is heard and whose law matters. It decides whose consent is required and whose history is remembered. And it decides whose future is protected. That is why S.3475 cannot be treated as a simple administrative bill. On paper, it may look like settlement language. On paper, it may look like land transfers, easements, rights-of-way, jurisdiction, and compensation. But in practice, it threatens political erasure. It threatens to erase the authority of hereditary governance. It threatens to erase the responsibilities of women. It threatens to erase the voice of clans and families. It threatens to erase the fact that the Kanien’kehá:ka-Mohawk people are not confined by the U.S.-Canada border. And once Congress gives that erasure federal force, it will be very difficult to undo. Do not rush. Do not assume. Do not rely only on signatures from selected entities. Do not mistake federal recognition for full Kanien’kehá:ka-Mohawk consent. Do not mistake administrative convenience for justice, silence for agreement, or exclusion for settlement.

We also ask Congress to understand our role as hereditary leadership. As hereditary chiefs we are not simply political figures. We are not temporary office holders. We are not people who serve only for an election cycle. We are life-long leaders with responsibilities that come from our own governance systems. Our priority is not personal power. Our priority is the protection of the people, the continuance of our governance process, and to ensure that decisions affecting land, law, identity, and future generations are made in the proper way.

Many of our leaders are second-language English speakers. That must be respected. English legal language can be misleading, technical, and foreign to our way of thinking and speaking, just as the details of an agreement in our Kanien’kehá:ka language would be lost to English speakers. Do not mistake plain speech for lack of knowledge, careful silence for weakness or cultural protocol for delay. Do not mistake second-language English for lack of insight or deep understanding. As leaders we carry knowledge that cannot be measured by legal vocabulary. We carry memory, the weight of our ancestors, the voices of families, the law of the people and the instructions to protect the land. If Congress truly respects Indigenous governance, then it must respect the time, language, process, and authority of Indigenous governance. That means pausing S.3475 until the proper Kanien’kehá:ka-Mohawk and Haudenosaunee processes have taken place.

That means allowing hereditary leaders, women, clans, families, and community members to review the full consequences of this bill, ensuring that information is explained clearly, in accessible language, and through culturally legitimate processes with no pressure, no rush, no coercion, no artificial deadline and no final extinguishment. The principle is simple: Nothing about us, without us. Nothing about our land without our land-based governance. Nothing about our future without our people. Nothing about our rights without our consent. The United Nations Declaration on the Rights of indigenous Peoples recognizes that indigenous peoples have the right to maintain distinct political, legal, economic, social, and cultural institutions, and that states should consult and cooperate in good faith with Indigenous peoples through their own representative institutions to obtain free, prior, and informed consent before adopting measures that affect them.

S.3475 affects land. It affects our ability to fulfill our responsibilities to the lands and waters. It affects easements, rights-of-way, claims, governance, the environment, future generations and the relationship between the Kanien’kehá:ka-Mohawk people and our homelands. Congress should not advance this bill because not all affected Kanien’kehá:ka-Mohawk governance systems and rights holders were fully consulted or gave consent through their own legitimate processes. A significant number of stakeholders were informed after the fact and simply invited into a process already designed by others and asked to comment on a conclusion already reached. Consultation must be meaningful. Consent must be free. Consent must be prior, it must be informed, collective, and culturally legitimate. Consent is not currently present, therefore the bill must not proceed. We also raise the role of women as guardians of the land supported and represented by our men. In Haudenosaunee governance, land is not separated from women’s responsibilities; women carry inherent responsibilities for the land, life, and to future generations. The women did not cede these lands, did not surrender these responsibilities, and did not consent to the extinguishment of those responsibilities. That must matter to Congress.

If Congress passes S.3475 without respecting women’s land authority, then Congress is not simply passing a land bill. It is overriding Haudenosaunee law. It is saying that colonial signatures matter more than Indigenous women’s responsibilities. It is saying that federal process matters more than the people’s own law. That cannot be reconciliation. That cannot be respect. That cannot be justice. A settlement that treats land as property while ignoring its connection to life, ceremony, and future generations is not legitimate. Congress must not participate in that erasure. Akwesasne is also not confined by the border created by the United States and Canada. Akwesasne exists across what are now called New York, Ontario, and Quebec. Our families cross that border. Our history, our language, our ceremonies, our governance, and our identity cross that border. The border did not create us. The border divided us. S.3475 risks deepening that division by treating Akwesasne through U.S. administrative categories —federal, state, county, town, reservation, settlement area, non-settlement area. The documents warn that S.3475 may divide Kanien’kehá:ka-Mohawks by colonial categories such as U.S. side and Canadian side, elected and traditional, state and federal, county and town. Those are not our original categories. Those are imposed structures. They are not the source of our identity, nor the source of our law or of our relationship to the land.

Congress should not impose a domestic U.S. settlement framework on a people whose territory, kinship, culture, and governance predate and transcend the U.S.–Canada border. Kanien’kehá:ka-Mohawk governance cannot be reduced to whichever institution is most convenient for Congress to recognize. Akwesasne must be respected as a whole people. Not divided and not made smaller to fit the paperwork of colonial governments.

We also speak today from treaty relationships. Our people are heirs to the Two Row Wampum. We are also connected to the continuing reality reflected in the Jay Treaty, because our people predate and transcend the international border. These are not just historical references. They are living relationships. Under the Two Row Wampum, our nations were to travel side by side, neither attempting to steer the vessel of the other. S.3475 violates that principle if the United States uses its legislative process to steer, define, divide, or extinguish Kanien’kehá:ka-Mohawk land responsibilities. S.3475 violates that principle if Congress finalizes land claims over the objection of affected Kanien’kehá:ka-Mohawk people. Treaty relationship requires honour, patience, truth, it requires listening and it requires that the United States not use its power to finalize what the Kanien’kehá:ka-Mohawk people have not consented to. We are not here only to say no. We halted our participation in this settlement process because it was not in keeping with our processes and would cause great harm to our people. We reserve our right to continue to have a voice in these matters. We are here to say what justice requires, and it requires full disclosure, full community review, proper translation and explanation, time for hereditary governance processes, the participation of women, clans and families. Justice requires environmental guardianship, cross-border recognition, and that no court case or claim be accepted or discontinued in a way that adversely affects our rights. Justice requires that any discontinuance not be used to prevent the Kanien’kehá:ka Mohawk people from continuing to defend lands in our traditional homelands. Justice requires that Congress not ratify any agreement that forces the people to surrender unresolved claims before the people themselves have freely agreed.

Justice requires that the United States not rely on the unratified 2014 MOU, or any agreement, to forever extinguish Mohawk land claims. Justice also requires that land, air, and water(s) be protected, for our future generations and the animals and wildlife that depend on them for survival. Justice requires true guardianship, not merely control. Justice requires restoration, not erasure. We must also speak about compassion. Because beneath all the legal words, there is pain. There is pain in watching land being taken, in seeing water harmed, families divided by borders, governance systems being ignored, women’s authority being dismissed, and elders not being heard.

Then, there is the pain of leaders having to explain ancient responsibilities in a second language, inside foreign legal systems, the pain of being told, again and again, that someone else has the authority to decide our future, being asked to accept less than what was taken, being told that if we do not agree quickly, we are standing in the way of progress. We are not standing in the way of progress. We are standing in the way of erasure. We are standing in the way of another injustice being called a settlement and of our children inheriting silence. We are standing in the way of a law that could make it harder for future generations to protect what our ancestors protected for us. We do this because we love our people, we respect our leaders, we honour our women. We remember our ancestors, because we in turn are responsible to those not yet born.

To the United States Senate, we say: You have a choice. You can move this bill forward quickly and call it settlement. Or you can pause and ask whether settlement without full consent is really justice. You can rely on selected signatures and call it agreement. Or you can ask whether all affected Kanien’keháka-Mohawk governance systems and people have truly consented. You can treat this as a land transaction. Or you can recognize that this is about cultural survival. You can treat our leaders as obstacles. Or you can recognize us as lawful carriers of governance responsibilities. You can treat women’s land authority as symbolic. Or you can recognize that without women’s consent, the settlement lacks legitimacy. You can treat Akwesasne as divided by borders. Or you can recognize Akwesasne as one people whose identity predates those borders. You can finalize dispossession. Or you can help create a path toward honourable repair.

We ask you to choose honour, caution, and respect for indigenous people’s responsibility for the land over the convenience of paperwork. We ask you to oppose, pause, or substantially amend S.3475. Let us be clear about what we are saying. We are saying Congress should not ratify any settlement that extinguishes Kanien’kehá:ka-Mohawk rights. Do not validate one political arrangement in a way that erases hereditary governance, women’s authority, clan responsibility, families’ and individuals’ inalienable rights.

Do not transform unlawful historical land transactions into permanent federal acceptance.

Do not deepen the divisions imposed on Akwesasne by colonial borders and administrative categories.

Do not force the people to pay for the wrongdoing done to them.

Do not mistake a settlement with selected governments for the consent of the Kanien’keháka-Mohawk people as a whole.

Act with restraint, integrity, and humanity. This is not a rejection of peace. It is a demand for a just peace.

This is not a rejection of resolution. It is a demand for a legitimate resolution. T

his is not a rejection of dialogue. It is a demand that dialogue happen in the proper way, with the proper people, through the proper processes.

This is not a rejection of law. It is a demand that Congress respect our law too. Because our law did not disappear. Our governance did not disappear. Our relationship to the land did not disappear. Our women’s responsibilities did not disappear. Our treaty relationships did not disappear. Our people did not disappear. And we will not allow a federal bill to marginalize us in our own homelands.

Formal Notice to Colonial Governments and Related Entities On Behalf of the People of the Longhouse in Akwesasne.

To: The Government of the United States of America, the State of New York, the Government of Canada, the St. Regis Tribe, the Akwesasne Mohawk Council, and all pertinent legislative bodies and agencies.

Re: United States Senate Hearing in Washington. D.C. on Bill S.3475 – Resolution of the Akwesasne Mohawk Land Claim Subject: Assertion of Kanien’kehá:ka/Mohawk Title and Rejection of Colonial Claims. Please be formally advised that the lands central to the current litigation are, and remain, the territory of the Kanien’kehá:ka/Mohawk Nation as part of the Haudenosaunee Confederacy.

The Mohawk People repeatedly and relentlessly reject reliance on the 1776 Seven Nations of Canada Treaty or any similar colonial instruments as a valid basis for external claims. The Kanien’kehá:ka/Mohawk Nation has maintained continuous use, stewardship, and occupation of these lands, and the women never ceded nor surrendered title to New York State or any other colonial government. The classification of Akwesasne as a federal “reservation” does not diminish its status as Kanien’kehá:ka/Mohawk land in the eyes of its people.

On 02/07/2025, legal counsel for the MNCC, submitted a motion for dismissal without prejudice of the Nation’s participation in this matter. The Mohawk Nation initially engaged in the litigation process to keep a watchful eye on the colonial imposed government to not sell away our homelands. No Chief was ever given authority to sign. The Court formally granted the motion and recorded the Nation’s dismissal without prejudice.

It is further declared that neither the St. Regis Tribe nor the Akwesasne Mohawk Council-entities created under the auspices of U.S. and Canadian laws —possess the authority to extinguish or transfer title to Mohawk Homelands. This authority lies solely with the People of the Longhouse, who act in accordance with their traditional governance and protocols.

This notice is issued to safeguard the rights, governance structures, and protocols of the People of the Longhouse, and to demand that all references within New York State legislation implying ratification or consent by the Mohawk Nation Council of Chiefs be immediately removed. Any suggestion of such agreement is unfounded and must be stricken from all related legislative instruments. For the record, this notice is made without prejudice of the Mohawk Nation’s right to assert its land rights now or in the future.

The Mohawk Nation predates all colonial-imposed systems, and any withdrawal from negotiations or engagement should not be interpreted as surrender.

Sent from Akwesasne

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FOR LIFE’S SAKE!

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MNN. Aug. 26, 2026. Let us set the great white pine tree of peace back up! It looks like the kaianerekowa, the great peace, has the answers to some of these horrors currently facing us which is beguiling everybody, including the 1% who are threatening the world. Creation put world resources in indigenous hands the world over as the caregivers of the planet. How did it become a time when some people want to kill us off and take the entire planet for themselves? The answer is everybody has to study the kaianerekowa, all 117 articles we call the great peace. We’ve tried to explain this to the settlers ever since they invaded turtle island onowarekeh. In 1710 we sent our Iroquois men to London to carry out the first world conference on peace, inviting the European monarchs. We gave each a set of wampum to remind them of our message. Then In 1923 we sent Deskahe Levi General of Six Nations to Europe to help set up the League of Nations to teach the world what we know about true democracy.

We realize that everybody needs renewable energy. We have been trying to raise this with every country, company, entity, people to learn the indigenous way of keeping the earth clean and healthy. People worldwide have come to trust our philosophy of the “great peace” and to help us carry it out and stop the current abuse of our mother earth. This is the way to work together to shape the future. We should be certifying emissions on our lands and water for cleaner energy, cleaning up the garbage and landfills creating methane and ban gas and oil exploration. There could be a petition worldwide to back the native way, to help us stop deforestation, killing of wild life and plant habitat, stop the risks to our lives, and destruction of our wetlands and waterways. We need to hunt, fish, trap and pick medicines. Many things are going wrong. Kaianerekowa can decide on these matters everywhere. Help end the present system of maintaining the power and control of everybody and everything by a few people. The kaianerekowa can be the basis of the government, finances, construction, communities, industry.  We can find experts who will study and understand the kaianerekowa and apply it. Countries cannot own land. It is creation. The people will work with the indigenous worldwide, which could be renewed every 5 to 10 years. No majority rules. The indigenous are meant to be the caretakers of the land, resources, water and people to carry out our duties and responsibilities to take care of the planet which is the mother of us all. Let’s work together to stop the destruction. Maybe we can learn who these settlers are who came to turtle island and started to create havoc. Why is 1% of the world’s population planning to destroy us? When they arrived they were supposed to live like us. We wanted to show them how to care for themselves. We told them if they want to be citizens of turtle island, they have to follow the kaianerekowa. Our prophesies have to be known by everybody to survive the coming threats. it is not too late. 

We indigenous showed these settlers how to respect our ways and to stop exploitation worldwide by sucking the life of our great mother earth and destroying her perfection. Their greed caused climate change and now the killing of nature. Fires, floods, hurricanes, tornadoes. earthquakes . . . People have nothing left but their broken dreams. They should have taken only what they needed and made full use of what they took. They cannot be citizens of our lands unless they follow the real democracy based on the great peace without hierarchy which we have been trying to show you. No one is supposed to be put on a pedestal. We are all suppose to stand at the same eye level.  

Well,  it is up to you. The 1% will always need slaves. AI cannot replace everything. Our message is that life goes on until it does not. 

Thahoketoteh of Tyendinaga reminds us of the power, the money or the war! “Let us raise our voices just so they hear us, let them roar. No more killing of our own family. Let us give peace a berth. We are all in this together. We the people of mother earth.”

Once again. Nia’wen kowa, thahoketoteh.

 

mohawknationnews.com

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REKINDLING RESISTANCE

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GREAT WHITE ROOTS OF PEACE

MNN. July 26, 2026. To acquire peace, Dekanawida did not base his ideas on faith and hope. He described a giant white pine that reached into the sky, symbolizing the sisterhood and brotherhood of all human beings. At its roots were the five nations of the original Rotinonhsión:ni Confederacy. A structure was designed to make the individual the center of power so that no dictator could seize control. The people met to discuss issues and came to an understanding. The governmental structure included the separation of powers of the judicial, executive and legislative branches. The Rotinonhsión:ni nations were made up of democratic social units to form a peaceful confederacy of all Indigenous people. After the upheaval of Indigenous culture by the European invasion, the Iroquois and many other Indigenous nations, such as the Aztec, Blackfeet, Sioux, Hopis, and others had the same ideas about the return of Indigenous thought.

TEXT 

-RESISTENCE

-CIRCLE OF CHIEFS

-SEATING OF THE GRAND COUNCIL

-CIRCLE WAMPUM

-WAMPUMS 1-16;  5-11;   17-27;  28-35;  35;  36-41;  56-65;  79-92 war;  93-104 Rights of the people; 108-117 Funerals; 

-POWER OF COMPLETE UNDERSTANDING

-WAMPUMS 5-11 CONSENSUAL DECISION MAKING  

-THREE CRITERIA: PEACE, RIGHTEOUSNESS AND POWER;  JUSTICE SYSTEM

-FOUR PRINCIPLES OF INDIGENOUS LAW

-WAMPUM 4 – OPENING THANKSGIVING

-MARRIAGE, CHILDREN

-THE COUNCIL FIRE

-POWER OF THE PEOPLE

-WAMPUM 25 – VIOLATION OF GREAT LAW

-PINE TREE CHIEF

-WAMPUM 36 – THE WAR CHIEF AND HIS MEN

-WAMPUM – CLAN MOTHERS

-WAMPUMS 42-54: CONDOLENCE CEREMONIES

-WAMPUM 44: LINE OF DESCENT

-WAMPUM 46: NAMING CEREMONY; FIFTY CHIEFS NAMES

-WAMPUMS 56-65: SYMBOLISM

-WAMPUM 58: SUBMITTING TO FOREIGN NATIONS

-WAMPUM 59: DROPPING BLACK WAMPUM

-WAMPUM 60: RECITING KAIANEREKOWA

WAMPUM 67:  ADOPTIONS

-WAMPUMS 72-73: HOLDING CONFEDERACY LAND

-WAMPUM 76: BLOOD CLAIMS

END:  WHAT THE KAIANEREKOWA REPRESENTS IN TERMS OF INDIGENOUS PHILOSOPHY

    


Dekanawida saw that if war continued, greed and suffering would continue, and eventually possibly our extinction. We would distrust each other and the principles of peace between our people would dissolve. We would become involved with the “serpents” (the Europeans) of materialism, who would become so powerful that they would almost destroy the Indigenous people. Dekanawida told our people that when the worst time came we must gather our minds as set out in the Kaianerehkó:wa, the great peace. His message would return as a light coming from the east. After the fight among the serpents, at which time the Indigenous people would remain neutral, we would reassemble and renew our knowledge of the principles of the Kaianerehkó:wa. Dekanawida said that the fight between the serpents would become so violent that there would be an environmental catastrophe, “the mountains would crack, the rivers would boil, and the fish
would turn up on their bellies”. He also predicted that all the elm trees would die. Once Dekanawida’s message
returned, the Indigenous people would be great nations as before. The abuse by the Europeans was seen as a
time for us to renew our minds and help lead mankind to respect the natural world.

The roots of the great white pine stretch out to the north, south, east and west. Other nations are invited to follow the roots to the source and take shelter under the branches of the great white pine. 

RESISTANCE:

This section delves into the cultural roots of Mohawk resistance, explaining the protocols, symbols and traditions that supports our sovereignty. The first part lays down the basic principles of the Kaianerehkó:wa, introducing its complex system of consensual decision-making to all people. Told is the story of the formation of the confederacy, the meaning of the Kaianerehkó:wa’s 117 articles and the corresponding wampums, as well as the organization of councils. The second part explores the deeper meaning and function of wampums in the Iroquois tradition, revealing how they are materially designed to keep the words and enclose the memory of past agreements, making them available for future generations to know. The third part explains how being a warrior and a mother is an every day responsibility that pertains to every free and sovereign Indigenous person.

To understand the principles of the Kaianerehkó:wa, four aspects must be considered:

(1) the Structure of the longhouse, i.e., the people within our clans and our duties and responsibilities;

(2) how an issue is passed from one party to another so that there are checks and balances;

(3) the basic criteria when deliberating, those of peace, righteousness and power; and

(4) the symbols, such as the small condolence ceremony when we cleanse our eyes so we may see clearly, our ears so we may listen well and drink clear pure water so we may speak directly and truthfully. In the process, the will of each individual is preserved.

All parts of the Kaianerehkó:wa must work together so we can function communally in our best interests. Today, some groups have formed which use one aspect to the exclusion of the others, such as using only the structure without the philosophy or using the symbols and turning it into a religion or using the structure and putting another ideology onto it.

To acquire peace, Dekanawida did not base his ideas on faith and hope. He described a giant white pine that reached into the sky, symbolizing the sisterhood and brotherhood of all human beings. At its roots were the five nations of the original Rotinonhsión:ni Confederacy. A structure was designed to make the individual the center of power so that no dictator could seize control. The people met to discuss issues and came to an understanding. The governmental structure included the separation of powers of the judicial, executive and legislative branches. The Rotinonhsión:ni nations were made up of democratic social units to form a democratic and peaceful confederacy of all Indigenous people.

After the upheaval of Indigenous culture by the European invasion, the Iroquois and many other Indigenous nations, such as the Aztec, Blackfeet, Sioux, Mapuce, Hopis and others, had the same ideas about the return of Indigenous thought. Dekanawida saw that if war continued, greed and suffering would continue, followed by our possible extinction. We would distrust each other and the principles of peace of the confederacy. We would become involved with the “serpents” (the Europeans) of materialism, who would become so powerful that they would try to destroy almost all of the Indigenous people.

CIRCLE OF CHIEFS: The Rotinonhsión:ni confederate council consists of fifty civil chiefs: Onondaga fourteen, Mohawk nine, Seneca eight, Oneida nine, Cayuga ten. The Rotinonhsión:ni Confederacy structure is not hierarchical. It is a series of circles within circles with a process to form relations between each segment of society. They operate on a cyclical basis, just like the natural world. The most important is the unborn individual, surrounded by a circle of the family, then by the circle of the clan, then by the circle of the chiefs and clan mothers, then by the circle of the Kanien’kehá:ka/Mohawk national council and finally by the Confederacy grand council.

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Dekanawida told our people that when the worst time came, we will gather our minds as set out in the Kaianerehkó:wa. His  message would return as a light coming from the east. After the fight among the serpents, the Indigenous people would remain neutral, reassemble and renew our knowledge of the principles of the Kaianerehkó:wa. Dekanawida said that the fight between the serpents would become so violent that there would be an environmental catastrophe, “the mountains would crack, the rivers would boil, and the fish would turn up on their bellies”. He also predicted that all the elm trees would die. When Dekanawida’s message returns, the Indigenous people will be greater nations than before. The abuse by the Europeans was seen as a time to renew our minds and help lead mankind to respect the natural world.

The Rotinonhsión:ni established separate nations along the Great Lakes, the Saint Lawrence River, in Upper New York State and farther south. We, along with the Tuscaroras, Hurons, Eries, Wenros, Cherokee and Minquas, spoke an Iroquoian language. Each nation had national territories and trade relations with our Iroquois and non-Iroquois neighbours. All Iroquoian peoples are organized into clans and share the same basic structure and ceremonies of thanksgiving to creation. In particular, the Ohén:ton tsi karihwatéhkwen, the words that come before all, to remind us of our duties and responsibilities to all creation. 

Wampum 7 indicates that the Kaianerehkó:wa is an interdependent system of relationships of all elements of nature, which are all equal. For many generations there had been blood feuds within and between Iroquois nations, usually over seeking justice for the death of someone from their clan. These blood feuds threatened our systems of law, order and social unity. The Five Nations Confederacy was at first an alliance of five Rotinonhsión:ni/Iroquois nations—the Mohawk, Cayuga, Onondaga, Oneida and Seneca. 

These are the basic philosophy and structure of the Kaianerehkó:wa.

THE CIRCLE WAMPUM

The Circle Wampum represents the 50 families of the alliance for the kaianerekowa, the great peace. The longer string represents the Onondaga chief who maintains the knowledge of the people. The center holds the culture, language, ceremonies and customs of the people. The Rotinonhsión:ni confederate council consists of fifty civil chiefs: Onondaga fourteen, Mohawk nine, Seneca eight, Oneida nine, Cayuga ten. The Rotinonhsión:ni Confederacy structure is not hierarchical. It is a series of circles within circles with a process to form relations between each segment of society. They operate on a cyclical basis, just like the natural world. The most important is the unborn individual, surrounded by a circle of the family, then by the circle of the clan, then by the circle of the chiefs, then by the circle of the Kanien’kehá:ka/Mohawk national council and finally by the Confederacy grand council.

Wampums 1 to 16:

The organization of the confederacy: Dekanawida and the Chiefs plant the Tree of Peace; Thadodáho and the Onondaga chiefs become the caretakers of the council fire; the nations are divided into three parties; Mohawks are appointed as the head of the confederacy; how issues are passed and how new laws are made.

Wampum 2 provides those other than the Iroquois the path to trace their roots and take shelter under the Tree of Peace, as long as they follow the laws of the Kaianerehkó:wa and live according to the philosophy of the Rotinonhsión:ni.

Wampums 5 to 11, Confederacy Structure: sets out the structure of the Rotinonhsión:ni Confederacy, the Five Nations Hereditary Council. Rotinonhsión:ni means “those who make the longhouse”. Each nation keeps control over its own affairs, its dealings with other nations of the confederacy and with non-member nations that the grand council becomes involved with. Within each nation, local settlements and clans are autonomous, independent and Clans and settlements have their own meetings. Nations meet in councils as the issues warrant.

Wampums 17 to 27:

The rights, duties and qualifications of statesmen: the roles of the clan mothers; how chiefs are deposed or resign; the qualifications and roles of chiefs.

Wampums 28 to 35:

Condolence of chiefs: how titles are passed on.

Wampum 35:

Pine Tree Chiefs are temporary chiefs.

Wampums 36 to 41:

Chiefs: titles, names, functions, installation and duties.

Wampums 56 to 65:

The meanings of symbols:  such as five arrows bound together means unity of one body and one mind; a single arrow is easily snapped, binding a is commitment to the great peace, remembering who are the traitors and how we deal with them; the confederacy belt, saying the Kaianerehkó:wa; the rites of installation and burying of the weapons.

Wampums 79 to 92: war:

The Warrior Society; establishes peace with an outside nation; conducting warfare; relations after war; the peace chiefs and related protocol.

Wampums 93 to 104:

Rights of the people: referendum; men’s council; women’s council; all council fires; the rights of all men and women; the festivals of thanksgiving.

Wampums 108 to 117:

Funerals: the rites of passage. 

POWER OF COMPLETE UNDERSTANDING

 Dekanawida gathered the other nations together. It is a violation of the Kaianerehkó:wa to introduce measures in the confederate council if the Kanien’kehá:ka Mohawk have protested against them. The decision-making process gave the member nations an actual power of veto, which equalized all the nations. The traditional Kanien’kehá:ka Mohawk take on the duty to maintain the original philosophy of the Kaianerehkó:wa great peace and rejects the Christian influenced Handsome Lake Code, which is patriarchal that refers to heaven, hell, personal sin, and a judgment day based on Christian theology. The Kaianerehkó:wa is a completely equal interdependent relationship among all living things.

On the other hand, the requirement of complete understanding on all decisions of the confederacy council gives all nations a de facto veto power and, thus, does not set the Kanien’kehá:ka Mohawk apart from our brethren. Those Mohawks who refuse to compromise with the Handsome Lake Code questionthe Code adherents to explain how they see the natural world. We traditional are constant in our adherence to the original constitution. All members of the confederacy have a duty to understand and explain the philosophy of peace and power throughout the Six Nations, to other Indigenous nations and throughout the world when asked to do so. Some Handsome Lake Code followers do not realize that the Code is not intrinsically “traditional” to Indigenous thinking but is colonial.

Wampum 5 to 11: CONSENSUAL DECISION-MAKING PROCESS:

As Dekanawida outlined the Mohawk Council is divided into three parts, with each having three chiefs for a total of nine. The three clans are: the Bear Clan, the first part and the firekeepers; the Turtle Clan, the second part; and the Wolf Clan, the third part. The “well keeper” announces the subject for discussion and passes the issue over the council fire to the Turtle Clan and Wolf Clan. The Bear Clan listens to the discussions of the Turtle Clan and Wolf Clan. If an error is made or the proceedings are irregular, the Bear Clan calls attention to it. When a case is decided by the Turtle Clan and Wolf Clan, the Bear Clan confirms their decision. If the Turtle Clan disagrees with the Wolf Clan, then the Bear Clan, as the firekeeper, asks the two sides to deliberate again and to provide new information. Usually, the two sides are now likely to agree. The decision is then accepted by the Bear Clan. Should the Turtle and Wolf Clans again disagree on their second deliberation, the Bear Clan, as the firekeeper, then passes the decision that it sees fit. Should the Bear Clan disagree with the decision of the Wolf and Turtle Clans, whose decisions are the same, both the Turtle Clan and the Wolf Clan must deliberate again. If their decision is the same as before, the Bear Clan has no choice but to sanction their joint decision.

In the decision-making process: all opinions have to be considered; all must be completely reasonable; all should come with an open mind; all must fully understand the other’s viewpoint; no participant can repeat a position once it has been fully explained and understood; if a person does not agree with the views that have been stated, then they must fully explain their dissenting view; no one can impose their will or make decisions for another; all must understand the viewpoint and agree of their own free will. The goal is not total agreement, but total understanding; if there is no agreement, then the consensus is to retain the status quo. If there is understanding by all, then they go ahead with the decision. Although no one can ensure that all will fully understand the other’s viewpoint, one must try to explain as fully as possible, and the respondent must try to understand, asking for clarification throughout the process. The chiefs and the war chief who presides over the meeting makes sure that the Kaianerehkó:wa and collective rational thought and behaviour are followed. Persons are asked throughout the process if they fully understand. If not, the process stops until all explanations have been provided. One cannot be stubborn and refuse to understand, as they will be questioned and must follow the criteria of peace, righteousness and power at all times.

All human beings are capable of rational thought, which leads to solving even the most difficult problem. The underlying philosophy is that human beings are loving, caring and wish to interact in a positive way. It is known that people cannot think clearly when they are in psychological pain, have feelings of rage or lose hope. The consensual decision-making process must bring people from despair to hope. Every person has a responsibility to develop their mind. To think is to create a sane world for the present and future generations, a world safe from the emotional, irrational behavior of people controlled by fear, hatred, greed, jealousy, suspicion and conflict. The main obstacle to our survival is fear.

THREE CRITERIA OF PEACE, RIGHTEOUS AND POWER: 

The clans consider the pros and cons of the issue. Three criteria must be met: Skén:nen, peace: Does it preserve the peace that is already established? Karihwí:io, righteousness: Is it morally correct, just as the natural world is correct? Ka’shatsténhsera’, power. Does it preserve the integrity of the nation? What does it do for the present and how does it affect the future seven generations? The seven generations concept means that decisions made today must benefit the people forever into the future.

Dekanawida raised the idea of reasoned thinking to a principle. Every human being has the potential to use their mind to create a better life through peace, power and righteousness. In entering the consensual decision-making process, all ideas are put into the process, the needs and attitudes of each is considered and complements the decision. Also, the individual has a duty to be directly involved and to bring their ideas into the discussion within their clan. The final decision will be fully satisfactory to some, satisfactory to others and relatively satisfactory to the remainder and will reflect elements from every group. This is a slow careful process requiring the reaching of a full understanding by each individual, and not a decision made by a “leader”. We have no leaders. We are one people. The person who explains the decision is a spokesperson. 

JUSTICE SYSTEM: 

If the issue concerns a person’s behaviour, the accused may defend themselves. Depending on the severity of the infraction, the accused has the right to be heard before the council fires of the men and women of their clan and the chief statesmen of their nation, as well as the chief statesmen of the confederacy. Basically, this is a trial by jury. Decisions have to be justified, rational and follow the process. All are on watch that the defendant’s voice is not lost. In Iroquois society, those performing the “court” function are persons selected by the people according to our process. In the Iroquois constitution, the people select the clan mothers, chiefs and war chiefs, who can be recalled by the people at any time. Adjudication is carried out with the advice, guidance and wisdom of the people as a whole, who keep in mind the continuity of the genealogical information, history, traditions and values of the nation. Carrying out responsibilities is a burden, a duty and a privilege. It is crucial that the people make the decision.

Should a clan feel unable to deal with an issue, they may ask another clan to deal with it. Depending on the issue, the Six Nations Iroquois Confederacy serves as a court of appeal for individual community issues, as well as a court of first instance in disputes that cannot be resolved at the community level. Great councils meet where the wisdom of the communities is pooled and applied. THE FOUR PRINCIPLES OF INDIGENOUS LAW ARE:  NATURAL LAW; TRUTH, AS THE HIGHEST POINT OF BEING; AND JUSTICE AS THE APPLICATION OF TRUTH; APPLYING.  RESPECT IN DEALING WITH ALL MATERS; LIBERTY BASED ON THE FIRST THREE PRINCIPLES OHENTON TSI KARIHWATEKWEN – THE WORDS THAT COME BEFORE ALL MATTERS. 

Wampum 7: As karonhiatajeh, kanienkehaka Mohawk visionary, reminds us, “The opening thanksgiving is recited at every gathering of the people. Thanks is given to all that helps human life. It does not mean that the people worship these useful gifts, but they thank the power that produces them. The Kaianerehkó:wa thanksgiving opening address puts people within an interdependent system of relationships among all elements of nature, which are equal. The Handsome Lake Christian based Code outlines a hierarchical order of the “spirit” forces, as well as a hierarchy of offices in the longhouse and a hierarchy of medicines arranged according to ‘power'”. He provided the following insights into the basis of the Kaianerehkó:wa as set out in the Ohén:ton tsi karihwatéhkwen, “The words that come before every matter”. The opening begins by paying respect to the people who still follow the Kaianerehkó:wa, reminding them of the necessity of good relations among themselves in order to be more productive and happy.

Then respect is extended to the Earth, which is our mother, and how female functions parallel the role of the Earth. The immunities and medicines they inherit come from living on her. Their mother is one of the family. The earth has a specific role and way of doing things. The waters are the cousins with whom each person associates every day and are a necessary part of their lives. From there, respect is extended to the contents of the waters, the fish, plant life and other beings, such as fFood and medicines needed to live healthily. Plant life, such as corn, beans and squash [the perfect diet], with strawberries and other foods, is referred to as the “sisters”. They are given the same respect as their mother and cousins. Then respect is given to their brothers and sisters, the animals, insects and birds, who too are beneficial to the people. The people grow up with their relations, who constantly help one another and are all part of the continuation of life. Then respect is extended to the grandfathers, the four winds and thunderers, who too are part of the family. They help to renew elements of nature for the people and continually show their natural and beneficial functions. The grandmother is the moon, which has great knowledge. From the moon, the people learn the best time to put seeds in the ground and when to pick medicines. She controls women’s cycles and when new phases are coming onto the Earth.

The sun is the eldest brother, the example for the men to follow. The sun gives support to the Earth by warming it so things can grow. He helps give support and reinforcement to the people. He beautifies everything that has been put on the Earth. The men also protect and support all the people. They help raise the children and ensure their well-being and the continuation of life. Then respect is given to the distant cousins, the stars. They were used by our ancestors for direction. We do not always see them, but when we do they are at their brightest. They have a lot of knowledge and strength, should we ever need them. All elements of creation are an important and necessary part of the whole world, not above or beneath anything. Every individual in the family has a different function. In raising the names in the longhouse, every child is a child of the people, who together support that child and recognize and develop their natural abilities. Thus, the natural world is the family, and respect is given to all the relatives equally. There is no hierarchy.

Now, let us turn our attention to the Ka’shatsténhserakó:wa, the Sha’oié:ra, the great natural power. We shall never know the face of this power or the name of this power or where it dwells. All we will know is the creation of this power, and that it is logical. It is neither male nor female. Kaianerehkó:wa comes from the word Kaienere, which means the great, good path. Roiá:ner, the word for chiefs, means he has a path. Iakoiá:ner, the clan mother, means she has a path. They have a natural direction whicch is set for everyone to follow which is good and beneficial to all. There is an eagle that sits at the top of the tree, which will scream a warning if we go off that path. The eagle is a symbol of the people. They are told to be watchful, as well as to emulate their “great vision” to distinguish the situation at hand from past experiences. They are to look in all directions with an open mind. The forty-nine chiefs are equal in power. Some nations have more clans, greater territory and larger populations, but all are equal. The people are not rulers but have a specific path that was set out for them. They must follow the great path, which is the Kaianerehkó:wa. The term chief is inaccurate and misleading. The Roiá:ner does not lead the people according to his own will but only according to the Kaianerehkó:wa. The elder notes, “All family members come from the same creation—mother, father, grandmother, grandfather, sisters, brothers, cousins, nephews and nieces. How can there be peace and harmony when one is above the rest?” The Kaianerehkó:wa is real democracy based on natural righteousness which acknowledges all that is real. Kaianerehkó:wa means everything alive is real. Karihwí:io means it is real and it is perfect. This concept has been erroneously used to describe the Handsome Lake Code, which is an ideology based on Christianity.

Marriages considered seriously. Children are gifts from creation. During marriage ceremonies young couples are instructed that “If creation wants to, children will be sent to you”. Children are gifts from creation and are to be treated as such. The family is rooted in powerful matrilineal clan systems where generations shared  a communal longhouse. Children belong to their mother’s clan and are named at the longhouse before the community. This philosophy unites the Rotinonhsión:ni, which is a force that colonial Canadians and Americans have violated. The Rotinonhsión:ni constantly reaffirm their sovereign nationhood, reclaim their lands, powers and possessions and make their presence felt nationally and internationally. Outside threats from the colonists have forced the Rotinonhsión:ni to constantly consider our political position. We always remind them of our philosophy, treaties, history and constitution and the Kaianerehkó:wa. Young Kanien’kehá:ka people study the Kaianerehkó:wa and our languages to remain in contact with creation. Our true philosophy has withstood attack and near annihilation but continues to provide direction to the young people.

Kanien’kehá:ka activism is based on exercising our rights and reminding the public of our true image. For example, at the United Nations, we eloquently present our cases. The ancient Kaianerehkó:wa philosophy and constitution are major factors in our resistance, existence and unity. We constantly  assert and affirm our sovereignty. The Rotinonhsión:ni being geographically located in both the colonies of the United States and Canada must constantly exercise diplomatic acuity in dealing with us on various matters, such as land claims, programs and services. The Kaienere’ko:wa provides the will and spirit to exercise this identity.

THE COUNCIL FIRE:

The council fire is the confederacy’s dispute resolution system. In selecting a new chief, the clan mother, the men and the women of the family and clan of the deceased chief must all agree. The name is selected by the people and then submitted to the chiefs. If they confirm the nomination, then the candidate is submitted to the other two clans. If confirmed, he is raised by the condolence ceremony before all of the people. In Iroquois, the chief is the Roiá:ner, from the word path, which means one who follows the footprints of the previous Roiá:ner. When he goes off that path, he loses his voice and cannot lead the people. The custom is that no one shall put themselves up as a ‘leader’. They shall be invited to be a leader. There are, in fact, no leaders, as such. They are “spokespersons” or “representatives” who carry the will of the people. They are asked three times to be a representative. The candidate refuses each time, asking if others are more suitable. If none is found, then the candidate is asked a fourth time, which he must accept. By this time, he has received the majority backing of the house and has been confirmed at a people’s meeting, where he is “stood up” as a representative. After this process, it is difficult to remove a person as a spokesperson or from any position.

POWER OF THE PEOPLE. Wampum 16: This is one of the most powerful rights that citizens have in making government policy, particularly when the leaders do not heed their wishes: “If the conditions call for an addition to or change of this law, the case shall be carefully considered. If a new beam is placed on the rafters of the longhouse which seems necessary or beneficial, it shall be called, ‘Added to the Rafters’”. The clans tell the war chiefs, who must tell the council to heed the will of the people. The chiefs do not go against the will of the people because of the people’s power of impeaching those who commit treason.

Wampum 25 provides that if a chief of the league should establish any authority other than that of the Kaianerehkó:wa, he shall be warned three times and then dismissed by the war chief on behalf of the people.

 

John Smoke Johnson “tekahionhake” [1792] was adopted by the Six Nations of Grande River to sit as a Pine Tree chief to act as a translator and also fought in the War of 1812 for the Mohawks. He sat in council with the Hereditary Chiefs. 

Wampum 35 provides for the election of Pine Tree Chiefs. Should any men, inside or outside the nation, help with special ability or show great interest in the affairs of the nation, the chiefs may elect him to sit with them. He shall be proclaimed a Pine Tree sprung up for the nation, but he has no power except as an advisor. Joseph Brant was sprung up as a Pine Tree Chief to be a translator for the Rotinonhsión:ni. A Pine Tree Chief has only one duty and can only do what they are stood up for. Brant became a Freemason, which is part of colonial society. He broke the Two Row Wampum agreement and Wampum 58 of the Kaianerehkó:wa by submitting to the laws of a foreign people. He was deposed by the fifty confederacy chiefs in 1805. This was a precedent, because a Pine Tree Chief traditionally cannot be cut down, only ignored for all time. He signed treaties and agreements as a “chief” when he was a British subject as a colonel in the British army. These agreements are null and void.

In 1710 these 4 Warriors were sent by the Iroquois Confederacy to London England to put on the first International Conference on World Peace, inviting 13 European monarchs including the Czar of Russia. 

Wampum 36 – THE WAR CHIEF AD HIS MEN, provides definite functions for the war chief and his men (Warrior Society). The war chief is the mediator between the people and the chiefs during both times of war and times of peace. He is charged with the protection, defense and welfare of the people. These duties may take many forms, such as peacekeeping, teaching, speaking to the people, repossessing lost lands, maintaining human rights, diplomatic relations with other nations and any other work that promotes the welfare of the people. If there is no council or the national council and Thadodáho are not functioning properly, the people then assume the functions of government, and the war chief and his men carry out the wishes of the people’s council.

Clans, Wampum 37: Provides that the women head the clans, are the sole title holders of the nation’s soil and in them are vested the birthrights. The Europeans, not being members of any of these clans, have no right to own any land in this part of the world. Karoniaktajeh stated, “In the true matriarchal society, the women are the chiefs and fight in the wars. In the Iroquois matrilineal society, the women have political equality plus other rights, because they are the source of life and are considered closer to nature than are the men”. The line of descent, rights of inheritance and chieftainships are derived through the female line.

Wampums 42 to 54: provides the structure of the clans, which are political families. The clan mother is called Iakoiá :ner, meaning she follows the footprints of the previous Iakoiá:ner. They carry out the decisions of their clan, put their clan on the right course of action and make sure their clan upholds the Kaianerehkó:wa. The clan mothers possess the chieftainship title wampum strings. The people can depose her if she does a serious wrong. Through the war chief, based on the will of the people, she can depose and replace an errant chief. Children automatically belong to their mother’s clan.

Condolence Ceremonies Wampums 32 and 54: Condolence ceremony is performed when a chief dies and a new one is installed. The Mohawk, Seneca and Onondaga chiefs are installed by the Oneida and Cayuga chiefs and vice versa. The chieftainship titles are the names of the original forty-nine chiefs at the formation of the confederacy, which must never be buried.

Wampum 44: Line of Descent. The line of descent follows the female line, women being the progenitors of the nation and titleholders of the land and soil. The clans oversee the adoption of strangers, ceremonies, burial places and meetings of the clans. The women are in charge of maintaining the blood lines of the people. This explains why the European colonists had to destroy the women’s powers in order to occupy and take political and economic control of North America. The Land Title is Held by Women: The Kaianerehkó:wa does not provide for the sale or alienation of land. The territory belongs to the unborn.  Wampum 59. No one can sell any part of the land, just like no one has a right to sell their mother or any part of her. Both Wampums 44 and 72 provide that the titleholders of the land and soil are the women on behalf of the Rotinonhsión:ni. The Rotinonhsión:ni legal opinion is that the Indigenous peoples of A’nowarà:ke—Turtle Island—are the first humans here, and that foreigners have no right to take over the land. The so-called “conquest of America” is simply theft of Indigenous land. Women never relinquished ownership, because they have no right to do so. No treaty between the Onondaga and the newcomers involves the women. Further, it is not proper to pursue constitutional jurisdictional issues in the colonial court. Jurisdiction over the land still lies with the Indigenous people, and its reappropriation is the responsibility of all the people. Therefore, all land transactions since contact are fraudulent and illegal. The Kanien’kehá:ka say that when the women of the nation are weak, the nation is weak. The strength of the Kanien’kehá:ka is derived from the women, whereas the males and their children gain their identity, power and relationship from the universe. The women are the connection to the Earth, and their men depend on this connection to give them the energy and courage to protect their people and their territory.

Wampum. 46. Naming Ceremony.

The clan mothers bestow names on the children. In the past, we were born and lived in longhouses. A child is born a Kanien’kehá:ka, Oneida, etc., but when they are ceremoniously named according to the Kaianerehkó:wa, they become a Rotinonhsión:ni:onwe (Rotinonhsión:ni person). They are Kanien’kehá:ka by blood and Rotinonhsión:ni:onwe by law. The parents are instructed to teach them the native language and to live according to the Kaianerehkó:wa. These clan ties perpetuate the position of the Kanien’kehá:ka women within the confederacy. They take part in the daily lives of their family members. If a mother is having problems with her children, she sends them off to meet with the clan mothers. The clan mothers then explain to the children their roles within the Kanien’kehá:ka organization and the behavior expected of them, leaving the final decision up to the individual. This system keeps the group working together as a whole and removes any disruption that could cause dissension within the nation.

Wampum 46. Fifty Chiefs’ Names. The women shall be the holders of the authorized names of the fifty chiefs of the confederacy for all time to come. Deposing Chiefs [Wampums 52 and 54] provide that the women select and depose the chiefs. They are also responsible for reciprocal obligations of help, defence and redress of injuries to outsiders. They maintain strategic marital ties.

Symbolism In Wampums 56 and 65: Dekanawida used symbolism to explain his ideas. He told them to bind their nations together as a bundle of arrows to be left beside the great Tree of Peace and the Confederate Council Fire of Thadodáho. This symbolizes that all these bundled arrows are stronger than one arrow. He said the confederacy shall in the future have one body and one head. He warned that if any evil should befall the nations, they should stand or fall united as one person. This is how the Kanien’kehá:ka and other Rotinonhsión:ni nations are today. Although divided on certain issues, we are united in our pursuit of sovereignty and justice. Dekanawida instructed the chiefs to cultivate the good feelings of friendship, love and honor among themselves. He had, thus, fulfilled his duty in assisting them to establish and organize this great confederacy, which, if carefully guarded, would continue from generation to generation, as long as the sun shines. His instruction was that no one else should ever be given his name, and he then left. It is possible that this was because he was the Peacemaker from another Iroquoian nation (Wendat). He brought the message. His job was done.

Chief Submitting to Foreign Laws In Wampum 58: “Anytime a confederate chief chooses to submit to the law of a foreign people, he is no longer in but out of the confederacy. Such people shall forfeit all birthrights and claims on the Five Nations Confederacy and territory”. 

The majority of Rotinonhsión:ni:onwe do not vote in the colonial band council system, federal or provincial elections. In most Mohawk communities, there are two main systems of authority operating, the traditional longhouse chiefs and the Indian Act band council set up by the colonial government of Canada or the federal Indian law tribal council set up by the US. Some vote in the band or tribal council elections because they are beneficiaries of jobs, social assistance and other government programs. Less than 10 percent of the “eligible voters” take part in the Indian Act elections. Even so, the colonial governments transfer all monies, programs and benefits to their band or tribal councils for distribution to the members. Given the lack of jobs, the social, economic and political divisions and the constant campaign to weaken our traditional ties, this system has gained some influence on the territories.

Accepting the band council system and the Christian influenced Handsome Lake Code are considered a violation of Wampum 58 of the Great Law. Karoniaktajeh stated that the charge against these chiefs is treason. There are persons who have taken part in the band council system who are considered to have “lost their voice”. These persons may remain in the longhouse by sitting in meetings, at the back against the wall and listening but not speaking. They may be asked for an opinion or assistance. They are not discarded, because the longhouse way means getting along with each other and bringing people back into the fold. The policy is one of inclusion, not exclusion. These persons can eventually regain their voice. We attempt to understand, learn and bring harmony to the people.

The Iroquois Confederacy dropping a bunch of black wampum is a solemn final signal from the people through the War Chief that internal justice must be enforced; when warnings are exhausted, peace and mercy are set aside and action is authorized.  

in Wampum 59, if a chief does not heed the warnings of the people, then the council of the women or of the men have the duty to return him to the right course of action. If he seriously endangers the people, the war chief drops the Black Wampum, and the men spring to their feet and club the erring chief to death. The right to decide on execution is held by both the general council of the men of the Five Nations and the general council of the women of the Five Nations. If the erring chief grabs the black beads before they hit the floor, then he is given a chance to make amends.

Tree of Great Long Leaves Wampum 60 provides that those who are farseeing have a duty to bring any insights to the people’s attention. Should a great calamity threaten the generations rising and living, then he who is able to climb to the top of the Tree of the Great Long Leaves may do so. Should he see that evil things indeed are approaching, then he shall call to the people of the Five Nations Confederacy assembled beneath the Tree of the Great Long Leaves and say: “A calamity threatens your happiness”. This is the ancient way of warning the people to be ever on the alert to danger and to discuss and do something about it.

The Kaianerehkó:wa Wampum 62 provides for reciting the Kaianerehkó:wa every five years. Now that it is written down, Dekanawida would probably have recommended that the people read it often. There are chiefs who don’t realize when they are violating the law, because they refuse to read it. Once a year, every community would recite the Kaianerehkó:wa for its members to hear. Every five years, the entire confederacy would gather to have a Kaianerehkó:wa recital to eliminate the excuse of being ignorant of the law. “l did not know” is not an acceptable excuse for breaking it.

Temporary Adoptions Wampum 67 allow for temporary adoptions of persons of another clan or of a foreign Indigenous nation by bestowing “a name hung about the neck”.

Holding Confederacy Land Wampums 72 and 73 provide that the confederacy territory is the soil of the Earth from one end of the land to the other and is the property of the people who inhabit it, and that none other may hold it. The nations agreed on boundaries for hunting grounds and territories. The confederacy’s role is to protect these boundary lines and any changes have to be made in the grand council with all nations concurring.

Blood Claims Wampum 76 provides that the rights can only be claimed through family lineage. Otherwise, not knowing all the traditions of the confederacy, someone might go against its Great Peace without realizing it. In the national or grand councils, only the Roiá:ner has a voice, unless an individual is asked to speak. Weapons of War Wampum 91 provides for the right of the warriors to take up the weapons of war to defend their land and people.

All living things in the natural world possesses the “instinct” to protect themselves, their territory and their own kind, especially their young. People’s Right to Meet Wampum 93 provides for the inherent and constitutional right of the people to assemble anytime and at any place within their territory without having to seek permission from any national council. The Kaianerehkó:wa sets the path to follow; no new path can be made, and no one may stray from that path: “Whenever there is an especially important matter, the chiefs of the league must submit the matter to the decision of their people, and the decision of the people shall affect the decision of the league council to confirm the voice of the people”. When the people hold a general council, their decisions are as valid as a grand council decision, provided that they do not violate the constitution. The grand council has to accept the people’s decisions, as the confederacy is the people’s government.

WHAT THE KAIANEREKOWA REPRESENTS IN TERMS OF PHILOSOPHY. 

The constitution gives the Rotinonhsión:ni:onwe a strong identity, a philosophy upon which to base our lives, unity with our brethren and a sense of who we are as a people. This has created a momentum to recover control over our destiny. Today, the constitution provides a platform for negotiating political disputes with Canadian and American colonists, as we did in the stand-off in Kanehsatà:ke (Oka), and as we did in the past with the French, English, Dutch and Americans. Using the constitution, we are also able to deal with disputes within our nation and make decisions using its basic principles. It outlines everyone’s role and purpose in the confederacy, as well as a philosophy and structure within which to deal with our environment. Women are an integral part of Kanien’kehá:ka survival and are the backbone of Mohawk society. Both men and women have our roles to fulfill in keeping the nation strong. Duties are divided and complementary. Women, as heads of our families and clans, are said to better understand controversies among people. In war, we would not unnecessarily risk the lives of our people over petty squabbles. The Kanien’kehá:ka men depend on this feminine wisdom to decide whether going to war would provide the greatest good for the ultimate effort. The Rotinonhsión:ni, being a matrilineal society, hand down property through the females. A Mohawk bridegroom is expected to live in his wife’s community and in her home, which was a longhouse with the extended family. Marriages are considered seriously. Children are highly regarded. Children are gifts from creation and are to be treated as such.

This philosophy unites the Rotinonhsión:ni, which is now a force that Canadian and American authorities have come to respect. Challenged for hundreds of years, the Rotinonhsión:ni have emerged as a cohesive people. We are reaffirming our sovereign nationhood, reclaiming our lands, powers and possessions and making our presence felt nationally and internationally. Outside threats from the colonial states that are squatting on our land have forced the Rotinonhsión:ni to consider our political position. We are falling back on our traditional longhouse philosophy, the treaties, our history and, of course, our constitution, the Kaianerehkó:wa, great peace. Young Kanien’kehá:ka people are studying the Kaianerehkó:wa and relearning the Kanien’kehá:ka language. No doubt, the tried and true philosophy of the past, which has withstood attack and near annihilation, provides direction to the young people. Kanien’kehá:ka activism has shown other Indigenous people that it pays to exercise their rights. The mainstream public is seeing the anccient Indigenous image emerge. Even on the international stage, Kanien’kehá:ka and other Rotinonhsión:ni are asserting themselves, for example, at the United Nations, where we are eloquently presenting our cases. No doubt the philosophy embedded in the ancient Kaianerehkó:wa constitution is a major factor as to why the Rotinonhsión:ni still struggle, resist and exist. Unity of the Rotinonhsión:ni nations is based on the philosophy of the Kaianerehkó:wa. The more unified the clans and communities of the Kanien’kehá:ka nation become, the stronger we become. It is this philosophy that affirms the sovereignty of the Kanien’kehá:ka nation and the Rotinonhsión:ni Confederacy. The Rotinonhsión:ni being geographically located in both the colonies of the United States and Canada must constantly exercise diplomatic acuity in dealing with these states on various matters, such as land claims, programs and services. It is the Kaienere’ko:wa that provides the will and spirit to exercise this identity.

The Americans have always been the ‘cowboys’ and now the Palestinians are paying the same price as we did. Willie Nelson sings, “Don’t let your babies grow up to be cowboys”:

Mammas, Don't Let Your Babies Grow Up To Be Cowboys (Waylon & Willie) w/ lyrics

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OPTIMISTIC PESSIMIT REJECT QUEBEC’S ADVANCES

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MNN. JULY 24, 2026. The Innu of Pessamit Labrador rejected a proposed $2.5 billion agreement with Hydro-Québec and the colonial Quebec government in a July 2026 referendum, with 63% of Innu voters opposing the deal. The Innu of Pessamit have spoken. They are authorizing band council Chief René Simon to not sign the agreement.”
The multi-billion dollar pact was intended to settle longstanding land and legal disputes over historical infrastructure in the Côte-Nord region. “The Innu of Pessamit rejected the more than $2.5 billion agreement with Hydro-Québec and the Quebec government.”, according to CTV News. However, the Innu voted it down because they were suppose to agree to never legally stopping future energy projects on their ancestral territory “The agreement included the payment of more than $2.535 billion to the community over 50 years.”, as reported by CTV News. [1, 2, 3, 4, 5]
Following the vote, Hydro-Québec stated they respect the democratic decision and remain open to further dialogue “The people have said no, and there are other ways to develop energy in Quebec without breaking up Innu land.”, according to The Canadian Press. [1, 2]
Creation made us to live forever. So we partnered with the great spud. Hey Innu of Pessimit, we are proud of what you did. You could set a trend right from the east of onowarekeh turtle island to the west of our land, just like Tom Connors did when he sang about the almighty spud.
Bud The Spud - Stompin' Tom Connors - Lyrics ,

The Innu of Pessamit rejects proposed energy agreement with Hydro-Québec and the Quebec government

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THE PEACE IS COMING

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MNN. July. 21, 2026.  The Great Peace [or kaianerekowa] is the ancient constitution of the Haudenosaunee Confederacy (also known as the Iroquois League or Six Nations). We established a participatory democracy, taught equality among the five nations (Mohawk, Oneida, Onondaga, Cayuga, Seneca). We codified the  principles of peace, righteousness, equality and human rights centuries before European contact.  The International Criminal Court (ICC) is an intergovernmental organization  based in the Hague, Netherlands, as a court of last resort to prosecute individuals for four primary international crimes: genocide, war crimes, crimes against humanity, and the crime of aggression, which are presently being committed by the colonies of Canada and the US against the indigenous people of the western hemisphere and other parts of the world. The US claims it and Israel are not subject to ICC principles of justice. They claim the ICC deals only with the most serious violations of law. The current U.S. and Canadian administrations have been committing war crimes, crimes against humanity and deliberate deprivation of rights such as non-consultation regarding our land and waters. The ICC system protects these defaulters from accountability for their genocidal actions. The U.S. is party to the Geneva Conventions and the Convention on the Prevention and Punishment of the Crime of Genocide which is suppose to be the basis of all relationships between these colonial nations and all nations of the world. Instead, they have decided to ignore its principles of peace and righteousness. 

Creation is the natural world. Those who pick and choose what they will follow without regard for anyone else are thus lawless. The kaianerekowa great peace is based on the process of creation. The fascist system of majority rule are really ‘whim’ laws of  oligarchs who run the US.

The ICC is simply one currently recognized court for applying for peace. Canadian law is interwoven with the Rome Statute which gives the court power to prosecute individuals for the world’s most serious global crimes. The US believes they can decides what are global crimes, from which nobody except themselves are exempt. The. present regime of the US believe they are above the law which would include the constitution of the United States. The US does not observe or respect other world laws.This means they do not respect the people of other countries. The European Union and others support the ICC. We are not sure whether or not the long campaign by the US to destroy the ICC will be ultimately successful in stopping the US and its cohorts from committing its worst evils!
Partial sources: “EU rejects Trump administration claims that ICC threatens US sovereignty,” The US is has never been sovereign. As for ‘sovereignty’ no man-made law is or can be sovereign. You are or you are not, which means any country can withdraw from any of these man-made laws. The only true ‘way’ is to agree to follow creation’s sensible natural path as the indigenous people do. Ashifa Kassam & Cate Brown, July14, 2026, CBC News; “Trump administration vows to ‘disable’ the  International Criminal Court,”to avoid prosecution. Joseph Stepansky, July 13, 2026, Al Jazeera.
Johnny Cash sees the ICC as the town of America in his song,  “Don’t take your guns to town son”. This is the tragic story of a restless young cowboy named Billy Joe who is the United States of America who ignores his mother’s advice to leave his guns behind. He took them which lead to his untimely death. She was trying to save the land and the people by warning him.    
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WELCOME BACK THE RED-X

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MNN. July 17, 2026. The Red-X of the 5th dimension has appeared from his hideout in the high hills of the west lands where he dwells in a cave to quietly ponder the ultimicity of life. He is leaving though the smoke throughout onenwarekeh great turtle island [North America] has not clogged his beautiful far seeing worldly eyes and his sensuous nostrils to give forth his philosophy of life. Nobody has ever seen The Red-X without his black hood and cloak that constantly covers him. He jumped onto his silver eagle and headed south and flew over turtle island in a counterclockwise direction to seek those who live an ‘authentic’ life. He decided to visit the Kanienkehaka Mohawks of Kahnawake, who are near the famous battlefield called the “Mohawk Crisis of July 11, 1990” at Kanesatake. The indigenous worldwide got together and beat and chased away thousands of Canadian Army soldiers, RCMP, Quebec Police and their US helpers. Canada was furious over our opposition to their building a golf course over our burial ground so we were attacked.  

MNN asked,  “Oh, Great Red-X, are you now seeing life as a new process?  Please tell us!  Is there a new path to our destiny? Today our houses and villages on turtle island are burning to the ground and our indigenous people are fleeing from their villages”.

After the greeting,”Sego akwekon” The Red-X begins by speaking about President Trump of the Corporation of the United States of America. He says, “I see that Mr. Trump is orchestrating a show and wants everybody to pay admission to his shallow show. No matter what he does, there will always be energy for all of us in the universe that we must fairly share. He has no power over me. The whites who landed on our shores are playing the game with him. The time has come to ponder the banishment of these oligarchs and their slaves.” 

The Red-X reminds us that, “I left The Eastern Door of onowarekeh turtle island to live an authentic life and cultivate my talents according to the rules and philosophy of the great peace. My suffering actually made me stronger and put me on the right path. I learned how to remain the master of my life and never become a slave. Sometimes I lived dangerously. Today we have become subhuman and need to move humanity forward by telling them about kaianerekowa, the great peace.”

MNN exclaims, “Oh Red-X, you mean we are taking the kaianerekowa to the ultimate? Especially now with fires, tornadoes, hurricanes, earthquakes, floods and unusual heat as never before.”

The Red-X explained, “Creation has given the indigenous the great gift. We are the messengers and the greatest critiques of ourselves, all based on total truth and individual sovereignty. Thus, we can never be victims of abuse as long as our goal is in each of our minds. We treat everyone as the people they are and the harm they’ve done to us and our mother earth.. Maybe those who tried to control and genocide us should never have done so.”

MNN.”Can the whites ever fulfill themselves?”

The Red-X laughed, “We just have to keep defending ourselves until we win. The worst things they ever did was to abuse and murder our children and destroy our mother earth. The time has come for the whites to stop playing their game of ‘win and destroy’. Trump is a TV actor who is acting out a script. How you treat others is how you treat yourself. The whites abuse themselves with words and thoughts and are their own worse abusers while pretending they are victims. They will never become a part of me. They can never treat us as children. We always resisted and will continue to do so.”

The Red-X continued,  “We always stood under the power of the kaianerekowa. It is a wise learning system of life. The whites have always been controlled from A to Z! Somebody is playing them. They make rules to appear like they are real and make cycles to play their game over and over again. They are now lost in their illusions which they created. We indigenous are not playing the game.”

MNN.”Oh, Red-X, do we all come from the same power?”

The Red-X replied, “Right now the leader is mistreating the non-playing world. Everything is based on energy we are suppose to naturally exchange. Remember, how you treat others is how you treat yourself. They could have become a part of us. It is too late now. They are working on a grand plan on what they are going to ultimately experience. They try to convince us they are victims. but we are not fooled. 

MNN. The air quality in the US is becoming the worst in the world! 

As The Red-X mounts his silver eagle to return to the place where the sun never nets, The Red-X says, “Mother Earth is cleansing herself of their filth and attacks against nature that have caused the fires. The smoke will continue to burn the eyes of the US, especially in Detroit City. AsTed Nugent tells us “It  is a Motor City Mad House”.

So The Red-X did not die. He comes back when he is needed. 

Woh, welcome to my townHigh energy is all around tonightWoh, you best bewareThere’s violence in the air tonight. Huh.Well, Detroit city, she’s the place to beThis mad dog town’s gonna set you free
Oh, when do we mount the stage’Gonna cause a mad dog rageHa ha ha ha haWoh, when you see my nameGonna set this town a flameThat’s rightWell, Detroit city’s just the place to beMurder town’s gonna set you free tonightOh, no, ow!
Woh, those fortified motor cars,High energy, and it’s all oursHa ha ha ha haDig thisWoh, such a heavy place for the boys and girls,It’s the murder capital of the worldYeow!Well, Detroit city, she’s the place to be,
Ted Nugent Motor City Madhouse on Vinyl with Lyrics in Description

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https://www.youtube.com/watch?v=qnGnj_e6gBw&list=PLEyqnl0vDkZVsqybuLKl09K4e0Pwo-fmv&index=1

 

 

“WHAT DOESN’T KILL ME MAKES ME STRONGER”

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MNN.  July 16.2026. While a federal court judge has ruled Canada must provide safe drinking water to Indigenous people, the Dominion government of Canada Prime Minister Carney is appealing by tabling Bill-37 (aka First Nations Clean Water Act) to weaken the government’s commitment to provide safe drinking for all Indigenous communities. This is necessary as close to 40 Indigenous communities live under a boil water advisory. Carney wants to continue endangering our health and survival intentionally by withdrawing the government’s responsibility under the Convention on Genocide. The international community needs to  stop this attack and help protect us and our rights.

Liberal Prime Minister Carney is fast-tracking huge international inter-Provincial projects to steal our resources to benefit corporations and resource strippers, but Indigenous approval is required and at the moment is not getting it. The Dominion  of Canada is taking for granted they can go ahead. Indigenous people are offended/worried/threatened. We are showing united opposition. This global pattern is being asserted in South America, Africa and the Middle East, where corporations and corporately controlled governments are ignoring UNDRIP (“the United Nations Declaration on the Rights of Indigenous People”) which requires Indigenous approval on everything affecting our lands and waters. This tactic to avoid basic principles of law is encouraged by the U.S. which is attempting to destroy the ICC and other means of accountability for crimes such as genocide.

The original agreements specify all colonists must come to us for permission for anything to do with our land and water. The British North American Empire capital was at Albany across the river from the mohawks. Original agreements were made with the Rotinoshonni, as the ‘Keepers of the Eastern Door” of turtle island, Onewarekeh. All original treaties between the king of England and the original people were made at Albany with the Mohawka. That is why Prince Edward visited the Royal Chapel at  Tyendinaga six months ago.  

Partial sources: “First Nations chiefs vote to oppose Carney government’s proposed major projects reforms,” July 15,2026, CBC News; “Liberals continue court fight against First Nations drinking water rights, despite new bill,” July 13, 2026, CBC News; “Canada has legal duty to provide safe water, housing to remote First Nations, federal judge rules,” Arturo Chang, Dec. 6, 2025, CBC News; “Harsh words from chiefs, opposition on government’s First Nations Clean Drinking Water Act,” Leanne Sanders, July 14, 2026, aptn news; “40 First Nations communities still under long-term drinking water advisories – where the projects stand,” May 11, 2026, Water Canada.

Jim Morrison of the Doors once said, “This is the end, my friend, this is the end, my only friend”.

THE DOORS "THE END" + Lyrics (Full Original Version)

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HOLY SMOKE – MOHAWK TOBACCO ECONOMY TRADERS

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MNN. July 15, 2026. One afternoon I was driving home alone on Highway 401 from Akwesasne Mohawk Territory [Ont.] to my home on Kahnawake Mohawk Territory [Que.] I noticed an Ontario cop car parked behind the fence on the grass facing the highway. Suddenly two Ontario cops with lights flashing signalled me to pull over, which I did. One parked in front of me and the other parked behind me.

A couple of minutes later this old cop limped over and tells me to roll down my window. Then he pulls out a long official  looking paper and tells me that he is of the “Ontario Smoke Patrol”. I said, “So!!’  He yells, “Open your trunk!”  I said, “No!” In the meantime, the cop in front pulls out and leaves. I wouldn’t get out of my car and I dialed a friend to listen and watch what was going on. I abruptly asked the old cop, “Where’s your warrant?” He told me to wait for him while he limped back to his car to call a judge in the nearby town to make arrangements for us to go there to arrest me or something. Apparently he suspected I had cigarettes in my trunk!! While he was making these arrangements, I said to myself, “Why the heck am I sitting here anyway?”  I told my friend on the phone, “My time is precious. I’m going home.” He answered, ” Yeah,  OK!” Then I stepped on the gas and took off. I looked in my rearview mirror and the old cop just stood in the dust and stared in shock. 

 This is a story about some of our attempts at economic self-sufficiency on our sovereign land of onowarekeh Great Turtle Island:  

 We have an absolute right to determine how to develop an economy on our own land. As the forest fires burn in Northwestern Ontario and the smoke fills our air, we are reminded of Boston’s song “Smoking”.  

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kahentinetha2@protonmail.com

box 991. kahnawake mohawk territory.  quebec  canada JOL !BO