Category Archives: Ganienkeh

STIR THE MIND

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Please post & distribute. Nia:wen.

MNN. Dec. 2, 2014. The Mohawk Council of Kahnawake is calling for a one-day community consultation on the supposed loss of the Seigneury of Sault St. Louis SSSL by the Mohawks of Kahnawake. It was not lost. We always knew where it was! We are not the intruders. Yet we are being asked if we want to stay on our homeland. To ask that question means they know it’s ours. Discussion is being restricted to accepting the loss of our lands, whether it’s possible for its return and will we be removed.

Deganawida calls the people together for a meeting of the minds.

Deganawida calls the people together for a meeting of the minds.

These remarks are those of elders who are of like minds, based on our teachings before the coming of the colonizers.

The band council framed the question as though we are accepting the loss of our land. It can’t be returned to us, as it’s already ours. We can’t give up something that belongs to our children. it’s our duty and responsibility to protect the birthright of our children for their free use and right to our homeland.

This international issue must include all Rotinoshonni. SSSL is part of Kanienkehaka, “people of the flint”, which is part of the Rotinoshonni/Iroquois Confederacy, the 49 families of the Confederacy and our friends and allies. The entire area is Kanienkeh. All of our brothers and sisters should be reminded that our lands are not for sale. We continue to adhere to those teachings.

The issue is the illegitimate occupation of non-Ongwehonwe communities on 45,000 acres of a small portion of our massive land tract. The Canadian government is responsible for the centuries of use of our land and resources, disrupting our way of life and the existing problems we have had to endure. How can the non-Ongwehonwe make this up to us? Are those who wish to remain going to cooperate with us? Do the occupiers want to stay or leave? Do they want to live under a council of our People?

Do they wish to follow our law and live in peace with the Ongwehonwe or not? Those settlers who wish to remain must live according to the Kaianerehkowa. Those who do not must vacate and reside among those of like minds. The MCK, an arm of Quebec and Canada, may join us or leave with those who don’t want to comply.

The “legal fiction” is that in 1680 French King Louis XIV gave our land to the Jesuits. In 1762 General Gage of the British military dispossessed them and affirmed the land is that of the Iroquois, their friends and allies.

On October 25, 1924, the colony of Canada illegally turned Kahnawake into a POW camp. Now they want to relocate us. We are here to stay! The settlers who are on the Seigneury will compensate us as they did before the genocidal event of 1924.

The whole economy of US and Canada is based on them continuing the lie that our land can be monetized. As soon as we agree to this fraud, the bankers win. This meeting is meant to put a dollar value on our land. We refuse to participate in this illegal scam.

We are here to stir up your minds. As Charlie Pride says: “Oh, the snakes crawl at night. That’s what they say. When the sun goes down, then the snakes will play”.

https://www.youtube.com/watch?v=9DtKntZiRiI

MNN Mohawk Nation News kahentinetha2@yahoo.com For more news, books, workshops, to donate and sign up for MNN newsletters, go to www.mohawknationnews.com  More stories at MNN Archives.  Address:  Box 991, Kahnawake [Quebec, Canada] J0L thahoketoteh@hotmail.com for original Mohawk music visit thahoketoteh.ws

 

 

 

 

MIGHT IS NOT RIGHT!

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MNN. May 31, 2013. We don’t want genocide for anyone or ecocide for our environment. The rule of law is supposed to protect the weak from the strong. “Might makes right” by a few self appointed rulers must end. We can only beat them with our mind. To be free all people must be both guides and servants of the law.  Rule of law is a restraint on rule by a few. In the natural way the people are the masters and the government is the slave. rainbow

The Kaia’nere:kowa, Great Law of Peace, is the constitution of the Haudenosaunee ratified by the people, based on equality and everyone having a voice. It is the natural law of Onowaregeh, Great Turtle Island. Corporations set up by the European bloodlines to control the globe have stolen our power. Those who break natural law must be punished. 

The banksters’ genocidal program to ethnically cleanse Indigenous started here. Everyone is forced to obey the Corporations of US and Canada, not the law. The globe is their new “Indian Country”. Today they are getting ready to murder almost all Indigenous as part of their “mop up”.   

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False treaties signed with those not qualified to sign will fall. The grassroots helpers in the genocide program, the corporate tribal and band council Injuns, will dissolve. The prison trustees will be brought before the people. 

The corporations see the rules like living trees. Limbs and branches are discretely hacked off for political convenience. Canada falsely claims to be a leading defender of the rule of law. Their judges and lawyers deny legal standing to anyone who competes with or questions their lack of jurisdiction over us and our territory. the-rule-of-law

Our land was the proving ground where the genocide began. Those Mohawk Keepers of the Eastern Door who survived the modern genocide program are dedicating ourselves to defending the rule of law. The Eastern Door is the door of the rule of law. This is where the perversion must end.   

The Mohawks of Ganienkeh show their independence in “They Call Us Mohawks”

MNN Mohawk Nation News kahentinetha2@yahoo.com Thahoketoteh@hotmail.com For more news, books, workshops, to donate and sign up for MNN newsletters, go to www.mohawknationnews.com  More stories at MNN Archives.  Address:  Box 991, Kahnawake [Quebec, Canada] J0L 1B0

 

 

 

 

 

 

HEY! GANIENKEH! : WAKE UP AND SMELL THE SWAMP ELMS

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WAKE UP AND SMELL THE SWAMP ELMS

MNN. Nov. 13, 2007. It looks like the many former and current victims and their families were relieved that the atrocities of Thomas Delaronde, Mary Swamp and Laureen Delaronde of Ganienkeh have become public.

Thomas, Mary, Laureen and their ‘plotters’ allege that MNN committed “treason” by writing the facts and posting it in a place where the world can see it. What treason? The Great Law is about freedom of speech. This is suppressed in Ganienkeh. [ HISTORIC “GANIENKEH” – the attempted…. ]

MNN did not encourage a “takeover”. It called upon people to save an important project which should have grown and prospered into a model of Indigenous sovereignty and human rights. Instead it has been turned into a closed isolated cult-like camp of ‘mindless groupies’. Accusing MNN of advocating a “takeover” proves that Ganienkeh has become a private corporate enterprise of three conspirators and their paid worshippers.

Thomas, Mary and Laureen did not tell us why so many people left Ganienkeh. The excuse is that “not everyone could adapt to a life without running water, electricity, modern conveniences and the worries of not knowing what would happen next”. What about those who did adapt? Why did they leave?

Anyone who asked about accountability for projects and behavior were isolated and ignored. The questioners were made to feel unwanted. This neglect eventually filtered down to their children who left to save their children from scorn. These deliberate psychological abuses are violations of the entire philosophy of the Great Law.

In some instances so-called “seers” were consulted to create a type of “witch hunt” against these questioners. One person was singled out as practicing “bad medicine”. Spreading these false stories among their supporters was meant to create hatred and fear of this person. Eventually the grandchildren were infected with the same garbage. The family, relatives and grandchildren then had to leave.

The founders like Karoniaktajeh were adamant about keeping out superstitions such as “witchcraft and sorcery”. They condemned these practices as “mind control” strategies of the church and the government. When the “disciples”, Thomas, Mary and Laureen, were seen “blessing” the water in Ganienkeh, many questioned their “beliefs”.

Other atrocities include denying a young mother with a newborn baby firewood to heat her home in wintertime on direct orders from Thomas; denying access of a parent to see their child or be “shot” trying; belittling young married couples who were having marital problems; and young people succumbing to outside addictions such as drugs and alcohol being ostracized rather than helped, labeling them as “too much trouble”. These are all violations of the Great Law.

The Ganienkeh Indian Project was created so that Indigenous peoples could grow and develop to their fullest. We had to address all the issues that afflict our people. Ganienkeh was not meant to be the private estate of a few privileged “schemers”, Thomas, Mary and Laureen.

Those who stole money and property from Ganienkeh were often welcomed back without much scrutiny. These were often close associates and family members of Thomas, Mary and Laureen. Rather than punishing the guilty, often the friends or relatives of the “thieves” were beaten. Guilty by association!

A non-native professional employed in the community stole what was said to be over $1 million. He had gained the trust of the “social set” [Thomas, Mary and Laureen]. Investigators tracked him to Hawaii where he lives in luxury.

Viable projects were either deliberately failed and neglected or turned down. Agricultural projects that should not only feed but financially help the community fell by the wayside. Beef cattle were allowed to inbreed depleting the herd’s bloodline. Goat farming became a laughing stock. They were left un-milked for up to three days on a number of occasions.

Farming projects were mismanaged by the “clique” [Thomas, Mary and Laureen] who controlled the funding. Workers were expected to be productive using equipment that was obsolete 50 years ago. [Doesn’t this sound like Indian Affairs?] Requests for modern equipment to improve production went unheeded by the “gang of three”.

Other good projects were proposed such as canning, a bakery and a butcher shop. They were all ignored. It was easier to reap the windfall of cash from slots and cigarettes. It was too much trouble to create alternative and self-sufficient ways to carry the community through tough political times like illegal state and federal tax assessments on gas, gaming and cigarettes.

Workers began to neglect their responsibilities. If the “cabal” [Thomas, Mary and Laureen] didn’t seem too concerned about how things ran, then why should they, especially for their low wages and no benefits?

Many came to Ganienkeh from all across Turtle Island with nothing. They hoped to escape the oppression, destitution and despair of “reservation” and city life. Ganienkeh was a ray of hope. No drugs, no alcohol, no foreign laws to deny them their identity! They left behind a “black hole” they dreaded returning to. Consequently they had to tread lightly, fearing expulsion from Ganienkeh by the “junta”. Many grew tired of the rhetoric and seeing only a select few benefiting from everybody’s hard work. They left [of “their own free will”, as the “grand manipulators”, Thomas, Mary and Laureen, often said].

It’s true that a small minority was expelled for violating the Great Law. The vast majority left due to mistreatment, abuse, neglect and atrocities committed against them by these three who fancied themselves as ‘plantation slave owners’.

There were free thinking and knowledgeable people who came to help Ganienkeh, who thought it would benefit all Indigenous peoples of Turtle Island . They wanted to see the fulfillment of Karoniaktajeh’s idea of a national identity on the world stage for all true people to learn from. In the eyes of the “divine rulers”, such far-sighted people posed the biggest threat to their little empire. These “would-be string pullers” had to stop these generous people from helping.

When these “tyrants”, Thomas, Mary and Laureen, could not maneuver the Great Law for their own benefit, they descended to violence! No peace, power and righteousness here! Only blind rage, hate, jealousy, revenge, gossip, greed, threats and laziness! 8,000 to 10,000 people did not give up their voice. They were muted through fear and they had to leave.

Thomas, the leader of the “dictators”, often speaks of the “kawatsire”, family, as the foundation of the Great Law. Many of their own blood relatives want nothing to do with them. Why?

The trustees on the “ Turtle Island Trust” recently released a letter throwing their support behind Thomas Delaronde. They thanked him and his “henchwomen” for what they have done for Ganienkeh. One trustee is a close “personal” friend of Thomas. He refuses to be swayed in his support for this distorted and deformed-minded man. A few years ago when people who had “adapted” to the lack of modern conveniences were being pushed out, they paid a visit to him. They told him of Thomas, Mary and Laureen’s corruption. The trustee told them, “You’re upset now. You’ll get over it”.

In the early 90’s some Onondaga families asked Ganienkeh to help them reacquire land by using the Turtle Island Trust. They refused. It has become the toy of Thomas and his “sidekicks”, Mary and Laureen. No one else need apply.

The Grand Council of the Iroquois Confederacy sanctioned the establishment of Ganienkeh in 1974. The Confederacy has an obligation to see that this project continues its original intent, with the backing and support of the Mohawk people. Thomas and his “groupies” have stated that they will not recognize the Confederacy. Says the forked-tongued self-admirer, “There are no longer any true Onkwehonweh left. They all follow the Indian Act or federal Indian law”. This is not true!

Thomas, Mary and Laureen closed down the school. Almost $1 million worth of books, materials and manuscripts were destroyed or burned. Text books were sold for 25 cents each. They felt there was no need to educate the children on world history and current events. Just like some famous book burners in the past, their actions are not original. It’s popped into the minds of so many tyrants throughout history all around the world.

Ganienkeh is only 33 years old, still in its infancy stage. It’s prone to mistakes like any child. The other 8 Mohawk communities are “elders” by comparison. The Confederacy as a whole has a very mature mind.

Thomas and his “preschool dynasty” have become big spoiled brats. They come and go as they please. They answer to no one. They’re like those kids who murder their parents because they don’t want to be accountable for their actions.

It’s time for us to gather our minds among the roots of the great swamp elm and to counsel. Once again we must save this great project that can still be a model for other Indigenous nations to follow. Public problems require public debates. The only solution to this is through an open and transparent procedure as prescribed by the Great Law.

Kahentinetha Horn
MNN Mohawk Nation News

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HISTORIC “GANIENKEH” – the attempted destruction of the “Indian Project” by Thomas Delaronde, Laureen Delaronde and Mary Swamp

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08.10.2007 17:24:00
HISTORIC “GANIENKEH” – the attempted
destruction of the “Indian Project” by
Thomas Delaronde, Laureen Delaronde and Mary Swamp

MNN. Oct. 8, 2007. According to the “Ganienkeh Manifesto”, this territory was reclaimed by Indigenous people across Turtle Island as well our brothers and sisters from other parts of the world. Ganienkeh is located in Northern New York State, in what is known as Clinton County, near the town of Altona. It is ten minutes from the “imaginary line” commonly called the Canada-U.S. border and twenty minutes northwest of Plattsburgh NY.

In 1974 Mohawk people from the five Kanionkehaka communities came together and repossessed a portion of the 9 million acres of land that had been swindled by the United States 200 years ago under what was known as the “Mohawk Treaty of 1797”, was well as the “Seven Nations of Canada Treaty” of 1796. Both are illegal. It was the first time in modern history that the indigenous people of Turtle Island had taken back our land and kept it.

The “Ganienkeh Indian Project” was sanctioned by the Grand Council of the Six Nations Iroquois Confederacy.
It was to be a template for all future land restorations not only by the Confederacy, but by all Indigenous people throughout Turtle Island.

The “Ganienkeh Manifesto” which was enacted in 1974 stipulates that Ganienkeh shall be the home of the traditional “Red Man” (Indigenous People of Turtle Island) and accorded human and natural rights, “They shall exercise their proven government and society according to their culture, customs and traditions”. As well, “a cooperative economic system shall prevail”.

Here, “They shall learn the superior morality of the ancient ones”. This refers to the principles of respect and dignity which is demanded between humans and creation.

It is estimated that in the past 33 years of its existence, 8,000 to 10,000 people have either lived, worked or shown their support for Ganienkeh. Despite this stated basis for its existence, today only 25 people currently reside in the community, most of whom are the immediate family of Thomas Delaronde,
who has personally taken over Ganienkeh. No less than 500 families should now be residing in this community. What happened?

If you ask any native person who has either worked or
resided in the community, they will tell you that their reason for leaving was due to the mistreatment and at times physical attacks on them or their families by Thomas Delaronde, Laureen Delaronde, both formerly of Kahnawake, and recent newcomer, Mary Swamp, formerly of Akwesasne.

There were businesses developed on the territory which have been hijacked by Thomas Delaronde, Laureen Delaronde and Mary Swamp. Basically nation businesses have become their own private projects. It was stipulated in the “Manifesto” that no private enterprises would operate in the territory. All projects
would be cooperatively owned by the Mohawk Nation. By usurping control of the businesses, Thomas Delaronde, his wife Loreen and Mary Swamp have used these finances to control the residents and employees, both native and non-native.

This has become an estate-like community with a cult mentality on the backs of our sovereignty and at the expense of native families and our children. Even some of Thomas Delaronde’s own children and grandchildren have either been driven out or neglected. Some others of his close family members have been financially and mentally coerced to carry out the atrocities against his own people, chasing them out of the community by force. In some cases, he provided arms to chase away or threatened to kill his detractors on sight. This, of course, violates the Great Law, international law and disrespects the Iroquois Confederacy to its utmost extent.

To all Onkwehonwe and our allies, the Ganienkeh Project must be returned to its original intent. It must not be allowed to be the private enterprise of three individuals, Thomas Delaronde, Laureen Delaronde and Mary Swamp. The must no longer be allowed to act as judge, jury and executioner. Hey, these aren’t
even our institutions! They must be answerable to the charges of violating the constitution, the manifesto, for theft of our land, property and businesses and committing genocide against all those who sacrificed their lives to bring this important project into existence.

The land that Ganienkeh occupies belongs to the Mohawk Nation. It is meant for the coming generations. The population must be re-established under the jurisdiction and sovereignty of the Great Law and its practices. Otherwise, this great project
will dissolve and the land will be annexed by New York State and the U.S. government. We ask all Indigenous nations and people to come together and not let this happen.

In order to continue its existence, the equal rights which include the voice of the people must be heard within the community so that the strong arm tactics, threats and psychological abuse by Thomas Delaronde, Laureen Delaronde and Mary Swamp will cease.

The “Turtle Island Trust”, which was an entity to act as a “buffer” between the Ganienkeh Project and New York State and the United States needs to be re-activated. The current members of the trust are no longer active. They need to be replaced by allies and supporters who will make sure that the project continues and grows as originally intended.

The people throughout the Confederacy who have either taken part in the inception of Ganienkeh or saw the value and necessity for Ganienkeh to continue should make themselves known. We need to stop any foreign nation or government or individuals like Thomas Delaronde, Laureen Delaronde and Mary Swamp from interfering so that Onkwehonwe people will continue to survive. We urgently need to address this man-made disaster that has befallen us through non-violent and peaceful means. The foundation of Ganienkeh is, after all, “Peace, Power and Righteousness”. We can make it happen.

To help and to comment, contact:
ganienkehrestoration@hotmail.com

MNN Mohawk Nation News
Background: See ‘Historic “Ganienkeh” Reclamation
of 33 Years Ago’ on MNN website
http://www.mohawknationnews.com

poster: katenies

 

EDITORIAL: ?GANIENKEH? RECLAMATION OF 33 YEARS AGO

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GANIENKEH? RECLAMATION OF 33 YEARS AGO

MNN. Feb. 5, 2007. MNN interviewed a participant in the historic reclaiming of ?Ganienkeh? in so-called New York State on May 13, 1974: ?It started out as a Warrior?s project. We had always talked about this. After the evictions of non-natives in Kahnawake, there was so much turmoil we felt we were on the brink of civil war. Brothers, cousins and friends were at odds. We saw no reason to fight our own people.

?There have been splits throughout our history. Time always healed these divisions. We discussed how we were willing to put our lives on the line for our beliefs. The real struggle was not with our own people. So we focused our sights on our real enemies, the colonial governments. If we want our land, asking for it won?t bring it back. Our chances of winning a land claim in a colonial court were nil. Believing in ourselves, we decided to reclaim our land. So we said, ?Let?s do it?.

?It was not a new idea. Our people had always moved about on our territory. Ti?res had taken back Tiokweroton/Doncaster in the Laurentian Mountains north of Montreal around the 1920?s for the Mohawk Nation.

?Our grandparents had taken us to Mohawk Valley in the late 1950?s to reclaim some of our territory there. There had been a village there a long time ago called ?Kahnawake?. Beforehand we visited all our Mohawk communities for their support in repossessing our land in the name of the traditional minded Onkwehonwe. We settled there as Mohawk Nation people. Eventually we were dragged into their courts and evicted from our lands. We returned to our original communities.

?The dream to repossess some of our land never died. In 1974 we decided to build a new community. About six or more months was spent in planning this. We needed people who were good organizers, who knew how to speak to the people and how to keep the spirit alive. The group was made up of people of all ages. Grandfathers , grandmothers, mothers, fathers and children. There was representation from many nations such as Onondaga, Seneca, Oneida, Anishnawbe, Odawa, Sac & Fox, Lakota, Inuit, Dene, Algonquin and others who came from all over to join us.

?We declared there would be no drugs, alcohol, foreign religions or laws. It would be a totally Onkwehone controlled.

?We had a back up system. We knew that our project was going to be costly. To stretch our funds, we decided to use the natural resources. We chose to do without comforts by using kerosene lamps and wood burning stoves. We stored non-perishable food. As part of our backup those who remained in our communities would support us by sending food and medicine and help with public relations and political assistance.

?We sent people far and wide throughout Kanion?ke:haka territory to find the right place. We needed water, forests, land for planting and an isolated terrain we could defend. We found such a place. Only four of the scouts knew where this location was. They would each guide one of the four caravans. We planned to approach the site from the four directions. We had to keep this information secret because we knew that spies would be sent in to find out where we were going. We gave ourselves four chances to get to this place safely. If one did not make it there, surely another would. The caravans comprised several hundred people.

?We met three times a week to plan. Each of us would put in $2 or whatever we could into a hat to build up some funds.

?We had support because they knew we were strong in our goal. Not wanting to be labeled as radicals or criminals, we asked for the Mohawk Nation and the Six Nations Confederacy for support. The Mohawk Nation sanctioned our project from the beginning. Due to secrecy of the location, when the confederacy was sure that the land was Kanion?ke:haka they gave us full sanction.

?Moss Lake was chosen. It is 60 miles northeast of Utica in what is known as New York State. The day before our departure three of the four caravans gathered in Akwesasne at the home of Ann Jock and left from there. The fourth caravan left from Onondaga to approach the site from the south. The food, tools and equipment had been gathered long beforehand. It was a quiet moment. When we started on our way, we told the public that we were going to Vermont. We were informed that 250 extra border patrol and state police were placed at the border to stop us when we arrived there.

?We got to Moss Lake at approximately 5 am. It was still dark. We immediately secured the area. People were tired. We made sure the women and children were taken care of. Then we further explored the area. There was only one road which made it defensible. We had the necessary equipment to do that. We found more abandoned houses of a former exclusive girl?s summer camp and moved in.

Part of our strategy was to simultaneously hand deliver the ?Ganienkeh Manifesto? to every member of the United Nations in both New York City and Montreal. We did not want the U.S. to isolate us with a media black out. The world must know and make sure the U.S. conducted itself responsibly. They had to work with us to resolve this land dispute according to the Two Row Wampum and the formula set out in Article 7 of the 1794 Treaty of Canandaigua.

?Later that day forest rangers from the Department of Environmental Conservation arrived. They were curious. We explained we were coming back to our homeland to rebuild our community. Initially the locals were ready to welcome us. This depressed area relies mainly on tourism. They thought we would be selling Indian trinkets and souveniers and dancing for the tourists.

They were disappointed to learn that we were not from Hollywood and that we were more interested in farming and rebuilding our communities. They formed an organization called ?Concerned People of the Adirondacks? who campaigned to remove us from the area.

?The colonial authorities started to treat us as ?trespassers?. Then incidents and attacks against us began. After almost 20 shootings into our community by vigilantes, we requested that the outside authorities control their people. No action was taken. We had no choice.

Our elders, children and people were constantly being shot at. We could not risk the lives of our people. The women held a council. They decided that, should anyone shoot at us, the men were to stop their vehicles and apprehend these people.

Our intent was not to bring injury to them but to stop their attacks. Two individuals unfortunately got shot by stray bullets. Only then did the outside authorities decide to intervene. They tried to arrest the Onkwehonwe. They tried to serve ?John Doe? and ?Jane Doe? warrants on our people, which we did not allow.

To investigate and resolve these shootings peacefully they had to comply with the guidelines set out in article 7 of the 1794 Canandaigua Treaty. It was in line with the Two Row agreement between ourselves and the colonial governments. This is the basis of international law today.

?It was historic. We forced the U.S. government to deal with us according to Article 7 which clearly defines our relationship. If there is any problem between any part of the Confederacy and the U.S, either side could lodge a complaint to the other nation. It would be investigated by the respective nation. All issues are dealt with on a nation-to-nation level.

It took a while. Good minded U.S. President Gerald Ford decided Article 7 was probably the best way to go. He appointed Forest Gerard to act as his special agent to comply with article 7. We worked jointly with the U.S., the people they appointed, our people and the Confederacy to resolve this in the manner that was prescribed by our ancestors. The attacks stopped.

Even though it was resolved, the folks still wanted us out of the area. They gave us ultimatims to leave. We refused. We told them their governments had no jurisdiction on us or our land. We were part of the Confederacy. They tried to dispute our title to the land and failed.

Our informant recalled, ?When we arrived at Moss Lake, we put in gardens and fixed up some houses. We called it ?Ganienkeh?. After trying for several years, we decided that this location was not viable. The rain was too acidic and the growing season was too short. We had to find another place. In 1979 we moved to another part of our homeland, to Miner Lake near Plattsburg. We told the state not to interfere. We thanked them for their offer and did everything ourselves. We set up a new ?Ganienkeh?.

?New York State, U.S. citizens, committees, counties and towns tried to sue Ganienkeh, in Moss Lake and Miner Lake. When the charges against us went to court, they lost. Both decisions found that they had no jurisdiction over us. We continue to enjoy sovereign immunity. After 250 meetings with New York State and the U.S. governments, they finally got it through their heads that we weren?t leaving and we weren?t going to back down.

?After the initial reclamation we got support from the public, international organizations, countries, students and activists. Sweden and other countries put pressure on New York State and told them they were watching the situation closely. We constantly sent people out to speak to churches, organizations, colleges and universities to bring awareness locally, nationally and internationally. We did interviews on the radio, television and newspapers.

People like Ed Hale of the Lake Placid News did many good articles between 1974 and 1979. Our message was, ?We want to rebuild our nation. We know how to do it. We want to survive as we were intended. We want to save our people, our language and our culture. We are the only people who can fix our problems. We did not want their tax monies or their handouts or anything from the U.S., Canada or state governments. We look to our families and friends. If you want to help us, do so.

We rejected Bureau of Indian Affairs involvement with us. We refused to comply with ?federal Indian law?. We would not let New York State have any jurisdiction. We constantly reminded them that this is our land that we never surrendered and that they have no jurisdiction over us.

U.S. and New York State made their claims based on two fraudulent treaties, Joseph Brant Treaty of 1796 and the Seven Nations Treaty of 1797. None have treaty making powers according to the Kaianereh?ko:wa/Great Law. Joseph Brant was a British subject and deposed as a translator by the Confederacy. The Seven Nations of Canada was a religious congregation of Christian Indians who had alienated themselves from the Confederacy.

“A peaceful interim resolution was established. New York State wanted to save face. We were not going to relinquish our inherent rights. An entity was set up that became a buffer between us. It was an agreement between New York State and “Turtle Island Trust”. We are not signatories to this agreement so it is not binding on the Mohawk Nation and the Confederacy. The state wanted to tell its constituents it was adhering to their laws while not interfering with us.

?New York State Governor Mario Cuomo respected our position that this land is not held in trust. We asserted our jurisdiction. They left us alone. Since then politicians have tried from time to time to interfere with us. We always fight them off and they back away.

?Today Ganienkeh is self-sufficient and employs native and non-natives. The original mission is still there. It continues to need the involvement and participation of the Nation and the Confederacy, our friends and allies to support and make the dream of self-determination come true. We re-established an Onkwehone state independent of the colonial government.

?What did we learn? The only way to get our land is to go there and physically take it back and keep it. In the end New York State and the U.S. finally accepted the fact that we had a formula to avoid a confrontation between us, the Two Row Wampum.

?We have to assert our sovereignty by using our own laws and our birthright based on natural laws. We must not depend on colonial institutions, courts and corporate governments. It was successful because we asserted our identity as the indigenous people of this land. We originated here. This is our world. We must follow the path that was carved out for us and our ancestors before us.

For more information and speakers about the “Ganienkeh Reclamation”, contact 518-236-7100 info@ganienkeh.net www.ganienkeh.net

Kahentinetha Horn
MNN Mohawk Nation News
Kahentinetha2@yahoo.com katenies20@yahoo.com
For updates, workshops, speakers, to sign up, go to
www.mohawknationnews.com
Please sign the Women Title Holders petition. Nia:wen

poster: katenies