MOHAWK MOTHERS COURT VICTORY Oct. 27, 2022

MNN. 31st October 2022, 

Just got the judgement from the Quebec Superior Court:  

Ka***********@ri****.net

IMPORTANT NOTICE REGARDING SOLIDARITY

IMPORTANT  –

MOHAWK NATION NEWS NOTICE –

SOLIDARITY ACTIONS –

KAHNISTENSERA

SHEKON

MNN. Oct. 16, 2022. Sego. This is an important notice regarding the solidarity actions with the Mohawk Mothers that happened this week and the demonstration tomorrow. We knew nothing about this. 

The SQI has written to the Judge reporting that the offices of Arkéos were vandalized this week by people claiming to act on behalf of the Mohawk Mothers.

We are being held accountable legally of all such actions at this time, as the opponents are trying to construe us as criminals before the Judge with less than two weeks remaining before the hearing at the court on October 26, 2022.

As the plaintiffs in this matter we are being falsely considered as prime suspects in organizing these actions, thus risking police searches and prosecution, even though we have absolutely nothing to do with any of this. We remain in Kahnawake and work full time on court matters. We were not even aware that a demo was being organized. We greatly appreciate tokens of solidarity and demonstrations, but we ask you to be mindful of the dire legal repercussions for us, and the high risk of jeopardizing all the work we have invested for more than one year to obtain an injunction, which could be ruined, as well as the hope of our families to know the truth and get justice.

We invite you to consult our statements on Mohawk Nation News since last November 2021 to understand our position of peace and respect. We remind you all that skennen, peace, is one of the three pillars of the Kaianerehkowa (Great Peace), which has been and remains the way of Anowarakeh (Turtle Island) since time immemorial. It would harm us a lot if anyone was hurt, because our one and only objective as onkwehonwe and kahnistensera is to caretake the land and find our children in accordance with the Kaianerehkowa Kanien’keha:ka

Ka***********@ri****.net

MCGILL’S NEW VIC: WHY URGENT ARCHAEOLOGICAL/CONSTRUCTON WORK!

 

 

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MCGILL’S NEW VIC: WHAT IS SO URGENT ABOUT STARTING THE ARCHEOLOGICAL AND CONSTRUCTION WORK?

MOHAWK WARRIOR SOCIETY BOOK LAUNCH

mohawk-warrior-book-launchImage by Kanien’kehá:a artist, author, and activist, Louis Karoniaktajeh Hall, 1918-1993

https://www.facebook.com/events/839055253794046 https://www.concordia.ca/cuevents/offices/provost/fourth-space/programming/2022/10/18/mohawk-warrior-society-publication-launch.html

The Mohawk Warrior Society Book Launch and Screenings on Indigenous Sovereignty and Survival Tuesday, October 18, 2022 – Wednesday, October 19, 2022 11 a.m. – 4 p.m. 4TH SPACE J.W. McConnell Building, Concordia University 1400 De Maisonneuve Blvd. W., Montreal The Mohawk Warrior Society: Book Launch and Screenings on Indigenous Sovereignty and Survival

Join us for the launch of an unprecedented book, a public roundtable with members of the Kanien’keha:ka Rotiskenrakete of the Men’s Fire and Kanien’kehá:ka Kahnistensera, an activist group of Mohawk women from Kahnawake, and film screenings in celebration of Indigenous culture and resilience.

THE MOHAWK WARRIOR SOCIETY: A HANDBOOK ON SOVEREIGNTY AND SURVIVAL, is the centrepiece of our events. Containing new oral history by key figures of the Rotisken’rhakéhte revival in the 1970s, this compilation tells the story of the Warriors’ famous flag and other art, their armed occupation of Ganienkeh in 1974, and the role of their constitution, the Great Peace. This book launch is part of a two-day series of events and film screenings that foreground Kanien’kehá:ka activism, culture, and current issues within the broader rubric of Indigenous sovereignty.

See below for the full schedule:

October 18 11:00am – 4:00pm Round Table and Book Launch

October 19 1:00pm – 1:15pm

Welcome and Introduction 1:15pm – 2:00pm Film Screening: “Mohawk Nation” (1978) 2:00pm – 2:15pm

Short Break 2:15pm – 2:40pm Film Screening: “Rose” (2022) 2:45pm – 4:00pm

Open Discussion How can you participate? Join us in person or online by registering for the Zoom Meeting or watching live on YouTube.

Have questions? Send them to in****@co*******.ca

MOHAWK MOTHERS BEGIN BIGGER BETTER COURT ACTION Audio

 

MNN. Mar. 29, 2022. by thahoketoteh, MNN  correspondent. On March 28 and 29, some kahnistensera Mohawk Mothers went to downtown tianitiotiaken [formerly known as Montreal] and filed a new action in the Quebec Superior Court.

Audio

INTRO: The 7 defendants were served: Quebec Infrastructure Dept., Royal Victoria Hospital, McGill University Health Center, McGill University, City of Montreal, Stantec Construction and the Attorney General of Canada.

 

 

The Mohawk Mothers will invoke the kaianerekowa. They thank those who stood by them and will continue to support them.  

The deliberate attempt of the lawyers of the respondents and the Federal Court of Canada to throw the Mohawk Mothers into their procedural swamp drove them to take another path. The swamp was getting deeper, more turbulent and confusing so the FCC could avoid dealing of the merits of the case, such as Sections 35 and 52 of the Constitution Act of Canada 1982 which annuls all laws except original indigenous laws on turtle island. The Mohawk Mothers refuse to allow a bar lawyer to represent them and to let the court decide on the number of Mohawk Mothers can speak on the case.    

The Mohawk Mothers want answers about the unmarked graves behind McGill University Health Center, the stolen Indian Trust Funds to build McGill University, to stop the Royal Vic project on the unceded kanienkehaka Mohawk land. The kahnistensera Mohawk Mothers put the issues into the court records for the people of the world to see what the indigenous people have and continue to face.   

The land belongs to the unborn. Each indigenous person is sovereign, a free person, a creator being.  None of turtle island can be sold, transferred or conveyed to anyone. All treaties, land claims and contracts are void. Their criminal code is based on genocide that makes it null and void in international law. 

The band councillors and chiefs are not in the canoe and no longer onkwehonweh. All criminal codes coming from the ship are null and void and have no force and effect.     

The corporate “Indian, Inuit and Metis peoples of Canada” are agents of the  trespassers. The kaianerekowa will take care of them.

Contact: thahoketoteh, MNN correspondent  

————————————————————————————————————–

READ THE ENTIRE CASE: [No. 500-17-120468-221] [An Originating Application for Declaratory Relief and to Obtain an Interlocutory and Permanent Injunction.]

 

Kahnistensera Originating Application to the Superior Court

————————————————————————————————————–

Bobby Bare seems to be singing about messing with the kahnistensera.

Down in Louisiana, where the black trees grow
Lives a voodoo lady named Marie Laveau
She got a black cat’s tooth and a Mojo bone
And anyone who wouldn’t leave her alone
She’d go oooeeeee… another man done gone
She lived in a swamp in a hollow log
With a one-eyed snake and a three-legged dog
Bent, bony body and stringy hair
And if she ever seen y’all messin’ ’round there
She’d go ooeeeee… another man done gone
And then one night when the moon was black
Into the swamp came handsome Jack
A no good man like you all know
Lookin’ around for Marie Laveau
He said, “Marie Laveau, you lovely witch
Gimme a little charm that’ll make me rich
Gimme a million dollars and I tell you what I’ll do
This very night, I’m gonna marry you”
Then It’ll be (uhh), another man done gone
So Marie done some magic, shook a little sand
Made a million dollars and she put it in his hand
Then she giggled and she wiggled, and she said, “Hey, Hey
I’m gettin’ ready for my weddin’ day”
But old handsome Jack said, “Goodbye Marie
You’re too damned ugly for a rich man like me”
Marie started mumblin’, her fangs started gnashin’
Her body started tremblin’, and her eyes started flashin’
And she went ooeeeee… another man done gone
So if you ever get down where the black trees grow
And meet a voodoo lady named Marie Laveau
If she ever asks you to make her your wife
Man, you better stay with her for the rest of your life
Or it’ll be ooeeeee… another man done gone
(Aah we’ll see)
(Another man done gone) 

 

 

  

KAHNAWAKE TO BECOME NEWEST “OFF SHORE TAX HAVEN” Audio

 

 

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AUDIO

MNN, Feb. 10, 2022. Our indigenous communities are secretly becoming “tax havens” for the international bankers. The imposed Mohawk Council of Kahnawake Inc., Entain and AVID Int. Inc. are allied with the army. Indian Affairs is a division of the army. MCK is being paid to help create another invasion, to assimilate us, to steal our land, and to absorb us into the corporate body politic. Our unborn children own all of turtle island. On October 25, 1924 the Indian Lands Acts were implemented in every province that created the reservations as POW camps wholly run by the army [Indian Affairs]. The Dominion of Canada is wholly owned by international bankers.

SAID ONE BAND COUNCIL CHIEF TO ANOTHER: “I QUIT GAMBLER’S ANONYMOUS TOO. NAW, I DON’T HAVE A PROBLEM!” 

The band councils are not onkwehonweh and cannot legally buy land which cannot be sold. They are “Canadien” and wholly owned by the corporation of the government of Canada and its international shareholders. The Seigneury, Seaway, rails, roads and so on can only belong to the Mohawks. Nothing can be in the MCK’s name because they are a sub-corporation of the Crown. So is Canada. Only the true onkwehonweh people make a hydro relationship with New York City. That’s why the sell-out deal is a big secret. 99% of the people would not go for it. 

Only the true indigenous people as a whole can legally own any of turtle island on behalf of the future children. Our lands have never been surrendered to anyone ever.  International corporatists putting anything on our land, paid for with our Indian Trust Money, must be all turned over to the onkwehonweh people. Not to their esoteric corporate agenda.  

“A CASINO CEO IS MUCH MORE POWERFUL THAN A CHIEF”.

The band council military units are setting up multi national gaming companies such as Entain, AVID, Mohawk and Jersey Gaming Commissions, which we’ve never heard of, violate the kaianerekowa, the supreme law of turtle island. The military run band council and the bankers cannot sell our hydro resources to New York City. They also illegally run Sportsbook, casino, poker houses and crypto currency taking advantage of our tax-free status. This revenue all belongs to the true kaianerekowa indigenous of turtle island. The bankers set up businesses in Kahnawake in the name of the government band council, pay no taxes, and then put the money into off shore accounts. We see nothing. The band council pretends to represent the onkwehonwe, and has to be paid off to conduct this genocide to makes this crime look legitimate to the public.

Sections 35 and 52 of the Constitution Act of Canada, 1982, does not allow licences, gaming laws, rules, regulations and ownership to be controlled by foreign corporations owned by international shareholders and bankers.

These foreign corporations are established under the Admiralty Law of the Seas. The Canadian government and its band council system do not legally exist on turtle island. They use our Indian Trust Funds [https://cashback.yellowheadinstitute.org/indiantrustfund/] to acquire or control onkwehonweh lands, undermine our rights and set up foreign controlled municipal regimes. The band councils can only sign for themselves and their employees, because they have sworn an oath to a foreign oligarch.

The current version of the illegal Kahnawake corporation was set up in 1974 by Andrew Delisle Sr. and registered with the US Homeland Security. These illegal band councils and their partners do not belong on turtle island and will leave with all those who have signed on and voted for them.

SAID THE COLONEL TO THE BAND COUNCIL CHIEF.

Section 35 [1] of the Constitution provides: “the existing [pre-colonial] aboriginal and treaty rights of the aboriginal people [of turtle island] are hereby recognized and affirmed”. Section. 52[1] affirms that “any law that is inconsistent with the Constitution is, to the extent of the inconsistency, of no force or effect”. Therefore, the kaianerekowa, the great peace, is the existing aboriginal legal system which the rotinoshonni inherited from precolonial times, which was never removed or conceded. No other laws of Canada are recognized by the kaianerekowa which comes from natural law. 

Canada, their band council, Quebec, private investors and the secret organizations are of no force or effect.   

In 1994 the kanienkehaka Mohawks had a referendum and overwhelmingly rejected the casino, which results stand for all time to come, which they are blatantly disrespecting. Thus all infrastructure and funds brought to Kahnawake belongs to the sovereign people.

NEW CORPORATE DEFINITION OF WHO IS AN “INDIAN”?  

The Gross Domestic Product GDP of Canada of $2.015 trillion dollars is the stolen Indian Trust Fund. The lawyers, judges and courts enforce the theft and control over our lives, lands and funds. SEE VIDEO: https://cashback.yellowheadinstitute.org/indiantrustfund/

Profits go to the unidentified shareholders. Promotion of gambling, alcohol and drugs are meant to control us. 

According to the 1924 master plan, gambling would be introduced in the 8th decade.  By the 9th decade Indians would be voluntarily paying taxes to the government. By 2024 one way or another we are suppose to no longer exist. They are almost at the finish line, but have run into a brick wall called the Constitution Act of Canada, 1982, Sections 35 and 52. Ironically. Canada will be genocided instead of us! They say leftover profits, if any, will go to social services, courts, programs for addictions to alcohol, gambling, drugs, cigarettes, services to play with our minds and grab our children, lose our homes to local foreign owned businesses and keep the homeless out of sight. The services are suppose to destroy families and blind us from the gross theft and military occupation. 

The investment by the band councils comes from the Indian Trust fund which will carry the burden of failure or bankruptcy. The land belongs to our unborn children. We cannot sell or transfer it to anyone. We must carry out our duty as the caretakers.

The people of the great peace, which is over 99% of kanienkehaka of Kahnawake, may think about investigating this criminality and genocide of our former people.  

The Grateful Dead see what happens to those who can’t push themselves away from the table: “Truckin got my chips cashed in. Keep truckin, like the do-dah man. Together, more or less in line, just keep truckin on. Arrows of neon and flashing marquees out on main street. Chicago, New York, Detroit and its all on the same street. Your typical city involved in a typical daydream. Hang it up and see what tomorrow brings”.

Box 991, kahnawake [Quebec, Canada] J0L 1B0  mohawknationnews.com  ka***********@pr********.com      

MOHAWK EYES WIDE SHUT

CASH BACK – INDIAN TRUST FUND https://cashback.yellowheadinstitute.org/indiantrustfund/

KAHNAWAKE COLLABORATES WITH GLOBAL GAMING GIANT  https://mail.protonmail.com/u/0/inbox/Nb4kqtOUrUpP4p1JYe9P69Z2ZH3KumtZktaf61lCWtPeHPiTVSFBrBaVTNsEeJKYcLb00KDLszbdqgcOuoPYaQ==

THE LAWS AND THE LAND, The Settler Colonial Invasion of Kahnawke in Nineteenth-Century Canada. Daniel Ruck. UBC Press. P. 175: One final possible notice for initiating a subdivision may have been the substantial amount of money in the band account. The Sulpician Order had borrowed $3,333 from Kahnawake to finance the construction of the towers of Notre Dame Church [today Notre Dame Basilica] in 1844. After a protracted court battle between the federal government and the Sulpiciens over the principal of this loan, it was finally paid to Ottawa on behalf of Kahnawake in 1883 along with interest. Kahnawake’s band fund also received $10,039 in 1881, supposedly the seigneurial indemnity for losses incurred by the Seigneurial Act of 1854. . . The fact that the kahnawake was flush with cash at that moment is highly relevant, since the subdivision was expensive. kahnawakehronon may not have been told about the money until it was spent. the DIA controlled kahnawake’s finances and, without community approval, decided to earmark the money for the subdivision. Had the cash not existed, it is unlikely that the DIA would have initiated the project. 

MOHAWK WARRIOR SOCIETY/ HANDBOOK ON SOVEREIGNTY & SURVIVAL Audio

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Audio:

MNN. FEB. 1, 2022. This amazing book contains new oral history by key figures of the Rotisken’rhakéhte’s revival in the 1970s, and tells the story of the Warriors’ famous flag, their armed occupation of Ganienkeh in 1974, and the role of their kaianerekowa constitution, the Great Peace, in guiding their commitment to freedom and independence.

Kickstarter Funding

Story

The first collection of its kind, The Mohawk Warrior Society: A Handbook on Sovereignty and Survival uncovers a hidden history and paints a bold portrait of the spectacular experience of Kanien’kehá:ka survival and self-defense. In this anthology, Mohawk Warriors tell their own story with their own voices and serve as an example and inspiration for future generations struggling against the environmental, cultural, and social devastation cast upon the modern world. This 320-page book also has a stunning collection of over 40 full-color pages of paintings, artwork, and flyers by Louis Karoniaktajeh Hall. Learn more about the book and contributors below. Preorder your copy, check out all the rewards, and please consider choosing a “donation” option or add-on so we can send free copies to the kanien’keha:ka kahnistensera (Mohawk Mothers) who are based in Kahnawake to get them out into the world. Thanks in advance for your help getting this important book into the world!

The first collection of its kind, this anthology by members of the Mohawk Warrior Society uncovers a hidden history and paints a bold portrait of the spectacular experience of Kanien’kehá:ka survival and self-defense. Providing extensive documentation, context, and analysis, the book features foundational writings by prolific visual artist and polemicist Louis Karoniaktajeh Hall (1918–1993)—such as his landmark 1979 pamphlet, The Warrior’s Handbook, as well as selections of his pioneering artwork. This book contains new oral history by key figures of the Rotisken’rhakéhte’s revival in the 1970s, and tells the story of the Warriors’ famous flag, their armed occupation of Ganienkeh in 1974, and the role of their constitution, the Great Peace, in guiding their commitment to freedom and independence. We hear directly the story of how the Kanien’kehá:ka Longhouse became one the most militant resistance groups in North America, gaining international attention with the Oka Crisis of 1990. This auto-history of the Rotisken’rhakéhte is complemented by a Mohawk history timeline from colonization to the present, a glossary of Mohawk political philosophy, and a new map in the Kanien’kéha language. At last, the Mohawk Warriors can tell their own story with their own voices, and to serve as an example and inspiration for future generations struggling against the environmental, cultural, and social devastation cast upon the modern world.

The book is by Louis Karoniaktajeh Hall, Kahentinetha Rotiskarewake, Philippe Blouin, Matt Peterson, and Malek Rasamny.

Praise

“While many have heard of AIM & the Red Power movement of the ’60s and ’70s, most probably do not know the story of the Mohawk warriors and their influence on Indigenous struggles for land and self-determination, then and now. These include the 1974 Ganienkeh land  reclamation (which still exists today as sovereign Mohawk territory),  the 1990 Oka Crisis (an armed standoff that revived the fighting spirit & warrior culture of Indigenous peoples across North America), and the Warrior/Warrior Unity flag, a powerful symbol of Indigenous resistance today commonly seen at blockades & rallies. The Mohawk Warrior Society tells this history in the words of the Mohawks themselves. Comprised of  interviews with some of the key participants, as well as The Warrior’s Handbook and Rebuilding the Iroquois Confederacy (both written by Louis Karoniaktajeh Hall, who also designed the Warrior/Unity flag), this book documents the important contributions Mohawk warriors have made to modern Indigenous resistance in North America.”
—Gord Hill, Kwakwaka’wakw, author of 500 Years of Indigenous Resistance and The Antifa Comic Book

“This clear and stimulating book had me on edge from beginning to end. No matter who we are we can learn from these histories of the Iroquois Confederacy as related by its present-day members, lessons pertaining to non-hierarchical political organization and the care of  the land. In the age of Black Lives Matter this work makes the case for autonomous life-spaces free of US or Canadian state control.”
Michael Taussig, Class of 1933 Emeritus Professor of Anthropology, Columbia University, City of New York

“This book is a window into a world seldom glimpsed by Europeans and their settler descendants. Revealed to us is the inner vision of First  Nation liberation movements that emerged from forms of government within which group autonomy and individual freedom have been cherished for thousands of years. Despite inspiring the US Constitution, these confederacies were heavily repressed and forced underground. At the end of the 1960s, the Warrior Society was rekindled by seven original members who vowed to defend their people against state violence depriving them of their rights. Overnight, they were joined by hundreds throughout Mohawk lands, then thousands all over the Iroquois Confederacy, with supporters from the East Coast to the West Coast in  North and South America. The Warrior Society emerged within a broader cultural renaissance that imbued traditional matrilineal cultures with new vitality. As part of the global awakening of the 1960s, they were more popularly rooted than AIM or the Black Panthers. Their Great Law provides an ecological and democratic framework for peaceful coexistence of all peoples.”
—George Katsiaficas, author of The Subversion of Politics: European Autonomous Social Movements and the Decolonization of Everyday Life and The Global Imagination of 1968: Revolution and Counterrevolution

“This book takes the reader behind the masks of the Mohawk Warrior Society, exploring the deep roots of the controversial Indigenous movement that precipitated the 78-day standoff at Oka in 1990. Offering unprecedented oral histories, concept glossaries, and transcripts of internal documents, this auto-history presents the perspective of the Rotisken’rhakéte in their own words. All readers interested in contemporary Indigenous resistance to colonialism will find much of value in this unique compendium that goes beyond the well-known symbols to explain their origins and meaning.”
—Jon Parmenter, Associate Professor of History at Cornell University, and author of The Edge of the Woods: Iroquoia, 1534–1701

The Mohawk Warrior Society is an excellent collection of stories about colonialism and resistance in Turtle Island—a must read  for settler allies seeking to learn and unlearn the histories of colonial violence that structure our contemporary relations. In providing vital histories of state repression and Indigenous resilience, the teachings in this volume can inform all contemporary efforts working towards decolonialization.”
—Jeffrey Monaghan, Criminology and Criminal Justice, Carleton University, co-author of Policing Indigenous Movements: Dissent and the Security State

“I’ve been blessed because I came to know the Unity Flag by seeing Oka on TV when I was young. When I got married they wrapped us with the flag, it has been a part of all the spiritual ceremonies that I went to, it has been present at every blockade. Along with the Women’s Warrior Flag, it’s a symbol that’s embedded in our spirit, and it’s always been an inspiration. Louis Hall, Ganienkeh, and The Warrior’s Handbook were way ahead of their time, back when people were just starting to fight back, fighting to get their land back. The intention of The Warrior’s Handbook and Unity Flag was for all Indigenous nations throughout the hemisphere and really the whole world to unite, and first and foremost to fight. That’s why this book is so important, it’s something that Louis Hall has gifted to all red nations.
Kanahus Freedom Manuel, Indigenous land defender, Secwepemc Women Warrior Society, Tiny House Warriors

“This is a compelling account of the political struggle for the return of indigenous thought through the words of those Kaianerehkó:wa Mohawks affiliated with the original 1970s Warrior Society. It offers a trenchant and witty critique of settler colonialism together with a body of teachings aimed at re-establishing balance and harmony.  It is for the Kanien’kehá:ka, the indigenous peoples of Turtle Island, and all people troubled by the state of our relations to each other and to the beings of the land that make us as well as those who care for it.
—Eduardo Kohn, Associate Professor of Anthropology at McGill University, and author of How Forests Think

About the Contributors

Louis Karoniaktajeh Hall (1918–1993) was a prolific Kanien’kehá:a painter and writer from Kahnawake, whose work continues to inspire generations of indigenous people today. A man of all trades, Karoniaktajeh worked as a butcher, a carpenter, and a mason. Initially groomed for a life in the priesthood, Karoniaktajeh (on the edge of the sky) began his life as a devout Christian before later turning against what he saw as the fallacies of European religion, and deciding to reintegrate himself into the traditional Longhouse and help revive “the  old ways.” Appointed as the Secretary of the Ganienkeh Council Fire, he became a prominent defender of indigenous sovereignty, and was instrumental in the reconstitution of the Rotisken’rhakéhte (Mohawk Warrior Society). His distinctive artwork includes the iconic Unity Flag, which still symbolizes indigenous pride across Turtle Island (North America). His legacy as a revivor and innovator of traditional  Mohawk culture includes his works The Warrior’s Handbook (1979) and Rebuilding the Iroquois Confederacy (1980).  Both these texts, which served during their time as a political and cultural call to arms for indigenous communities across Turtle Island, were initially printed by hand and distributed in secret.

Kahentinetha Rotiskarewake is a Kanien’kehá:ka from the Bear Clan in Kahnawà:ke. Initially working in the fashion industry, Kahentinetha went on to play a key role as speaker and writer in the indigenous resistance, a role which she has fulfilled consistently for the last six decades. During this time she witnessed and took part in numerous struggles, including the blockade of the Akwesasne border crossing in 1968. She has published several books including Mohawk Warrior Three,  and has been in charge of running the Mohawk Nation News service since  the Oka Crisis in 1990. She now cares for her twenty children,  grandchildren, and great-grandchildren. Kahentinetha means “she who is  always at the forefront.”

Philippe Blouin writes, translates, and studies political anthropology and philosophy in Tionni’tio’tià:kon (Montreal). His current PhD research at McGill University seeks to understand and share the teachings of the Tehiohate (Two Row Wampum) to build decolonial alliances. He has published essays in LiaisonsStasis, and an afterword to George Sorel’s Reflections on Violence.

Matt Peterson is an organizer at Woodbine, an experimental space in New York City. He is the co-director of The Native and the Refugee, a multi-media documentary project on American Indian reservations and Palestinian refugee camps.

Malek Rasamny co-directed the research project The Native and the Refugee and the feature film Spaces of Exception. He is currently a doctoral candidate in the department of Social Anthropology and Ethnology at the Ecole des hautes études en sciences sociales (EHESS) in Paris.

Details

The Mohawk Warrior Society: A Handbook on Sovereignty and Survival
Editors: Louis Karoniaktajeh Hall • Edited by Kahentinetha Rotiskarewake, Philippe Blouin, Matt Peterson, and Malek Rasamny
Series: PM Press
ISBN: 9781629639413
Published: 05/24/2022
Format: Paperback
Size: 6×9
Pages: 320
Subjects: SOCIAL SCIENCE / Native American Studies • HISTORY / Indigenous Peoples  of the Americas • POLITICAL SCIENCE / Colonialism &  Post-Colonialism

Table of Contents

Part I.
1. An Introduction to Sovereignty and Survival
Part II. An Oral History of the Warrior Society
1. Tekarontakeh
2. Kakwirakeron
3. Kanasaraken
4. Ateronhiatakon
Part III. Rekindling Resistance
1. Basic Principles of the Kaianerekó:wa, by Kahentinetha (1997)
2. The Iroquoian Use of Wampum, by Ateronhiatakon (1988)
3. I Am A Warrior, by Karhiio
Part IV. On Karoniaktajeh
1. Who was Karoniaktajeh?, by Kahentinetha
2. Karonhiaktajeh Remembered
Part V. Karoniaktajeh’s Writings
1. Ganienkeh Manifesto (1974)
2. Warrior’s Handbook (1979)
3. Rebuilding the Iroquois Confederacy (1985)
Part VI. Appendices
1. Mohawk Warrior History Timeline
2. Skakwatakwen Concept Glossary
3. Place and Peoples Names
4. Pronunciation Guide

Detail of the reversible benefit bandana

All proceeds go to Resist Line 3–Camp Migizi. The bandanas are union made and printed with the text:

Water is Life / Resist all pipelines

Land Back / Burn down settler colonialism

Designed by Mantis, a Diné Two-Spirit Tattoo Artist living and fighting  alongside Migizi on the frontlines of Line 3. Working towards decolonization and land back baybeeee.

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We think karonhiaktajeh Louie Hall would love the words in this song: “Louie, Louie, we gotta go. yeah, yeah, yeah, yeah, yeah!”

mohawknationnews.com Contact ka***********@pr********.com P.O.Box 991, kahnawake quebec canada J0L 1B0

MCGILL DODGING & DIPPING GOES ON Audio

 

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AUDIO

MNN. 27, January 2022. This is an update by thahoketoteh of MNN on the McGill ongoing saga. The kahnistensera, Mohawk Mothers, are concerned with the self-preservation of indigenous lives and culture facing genocide at the hands of colonists trespassing on turtle island, using the foreign Admiralty Law of the Seas to violate our land, our people, resources , and  culture.

In the middle of this case, super-paid Principle and Chancellor of McGill, Suzanne Fortier, resigns! At McGill a messy failure has been left behind. As the Chinese say about those who abscond, “They  will suffer death by a thousand cuts”:

In the ‘procedural swamp’ the FCC  [T-1696-21] asked for time consuming information that has already been provided. tThe court’s concern is about traditional

IT SAID: “TAKE BACK TEKANONTAK” [AKA MONT-ROYAL] THIS IS KANIEN’KEHA:KA MOHAWK LAND.

representation, signers and speakers.

This is delaying presenting the substance of the case of the suspicions of unmarked graves of our people on the site of the Royal Victoria Hospital and the Allan Memorial Institute of McGill University.

According to Sections 35 and 52 of the Constitution Act of Canada 1982, all the laws of Canada have no force or effect because they are inconsistent with the kaianerekowa, great peace. The kahnistenera, Mohawk Mothers, can only represent themselves according to ancestral law. They are the caretakers of the children and the land they are brought onto.

This sounds like the philosophy commonly used by mega corporations and the military which are connected to all universities, such as the movement to ‘Demilitarizie McGill” has tried to reveal at McGill University. 

The main issues in the court case are the unmarked graves, the trespassing on Mohawk land, and the borrowing of Iroquois Trust Funds to build McGilll that was never repaid to the Mohawks.

The traditional process of the kanienkehaka [Mohawk] is to listen to the proceedings and report the words to the clans. The appointed word carriers will be given the words that will go back to the court. 

The kahnistensera cannot be represented by a lawyer, council or non-kaianerekowa person as it would be inconsistent with the great peace. The court is allowing the four opposing lawyers to speak and question the witnesses, while the indigenous women will be allowed one speaker!    

The SQI reached out to the band councils for information and assistance. The band councils are created by the Canadian Army to take care of the prisoners in this ongoing war for indigenous land title. 

The economic sanctions strategy was invented with the onkwehonweh [indigenous people of the land] in mind. No people have ever endured more oppressive sanctions than the original people in the history of modern economics. The creation and theft of the Indian Trust Funds was to create a stranglehold on the economic freedom of the original peopleMN.   

Though they are ‘old’, they are capable and expect to be treated fairly. The court was informed that they will continue this case as joint applicants according to Rule 102[b] of the Federal Court of Canada: “the relief claimed, whether joint, several or alternative, arises from substantially the same facts or matter”. In this  case, once an agreement is made they must stand behind the words.  

Leonard Cohen was an inmate in Dr. Ewen Camerons ‘mind control’ experiments at Allan Memorial Hospital of McGill and also wrote a song about a “Suzanne”. We wonder if Leonard ever listened to Ted Nugent’s song,” Stranglehold” which describes what has been done to us on the economic front. “Here I come again now, baby, like a dog in heat. You can tell it’s me by the clamor now, baby. I come to tear up the streets. I’ve been smoking for so long and now I am here to say, I got you in a stranglehold, baby. I’m gonna crush your face”.

th**********@ho*****.commohawknationnews.com.    

SUZANNE FORTIER GONE https://www.mcgill.ca/newsroom/channels/news/mcgill-university-principal-and-vice-chancellor-suzanne-fortier-will-step-down-end-august-2022-336061

93 PLUS UNMARKED GRAVES FOUND AT WILLIAMS LAKE BC https://www.cbc.ca/news/canada/british-columbia/williams-lake-st-josephs-residential-school-1.6326467

MOHAWK MOTHERS DAY 1 IN FEDERAL COURT Audio

 

THE ATTEMPTED PROCEDURAL SWAMP!

Please post & circulate.

 

KAHNISTENSERA MOHAWK WOMEN’S NOMINATION BELT

AUDIO:

 

MNN. Jan. 14, 2022. [Thahoketoteh of MNN on FCC Court case.] Day 1, Federal Court of Canada. The prothonotary/judge, the lawyers for McGill, Montreal City, Quebec Government and Stantec Construction listed the court’s protocol demands for the whole two hours on Zoom. The kahnistensera Mohawk Mothers wanted to discuss the “substance”, which is the investigation of the unmarked graves of the children behind McGill University. The judge and the rest wanted the kahnistensera to each have a lawyer who knows the court rules. Even appointing one on their behalf. Those who represent themselves delay the justice system and the state wins by twisting around its rules. They want to avoid the kanienkehaka culture. They allotted two days for the women to answer their procedural questions. In the end, to get them out of their court system, they suggested outside mediation so there would be no resolution.

COURT TACTIC #1: THROW THOSE WOMEN INTO OUR PROCEDURAL SWAMP!

 

AUDIO:

       No: T-1696-21 

FEDERAL COURT

BETWEEN:

THE KANIEN’KEHA:KA KAHNISTENSERA (MOHAWK MOTHERS) KAHENTINETHA, KAWENAA, KARENNATHA AND KARAKWINE, supported by the MEN’S FIRES OF KAHNAWAKE, AKWESASNE, KANEHSATAKE, OHSWEKEN AND KENHTEKE

Applicants

And

SOCIÉTÉ QUÉBÉCOISE DES INFRASTRUCTURES,

MCGILL UNIVERSITY; OFFICE OF THE PRINCIPLE & VICE CHANCELLOR;

CITY OF MONTRÉAL

STANTEC INC.

Respondents

_____________________________________________________________________________

APPLICANTS’ RESPONSE TO THE PROTONOTARY AND RESPONDENTS’ REQUEST TO RESPOND TO FILING QUESTIONS

NOTICE OF MOTION

(Rules 120 and 121 of the Federal Courts Rules)

____________________________________________________________________________

CONSIDERING THAT on Jan. 14, 2022, 1:30 PM-EST the Federal Court Prothonotary and the Respondents have asked the Applicants to file a notice of motion on the following subjects:

 

  • Representation
  • Sequencing
  • Out of court litigation

THE MOTION SEEKS to (1) explain why the traditional protocol that the kaianerekowa, great peace, provides that the sovereign rotinonhsonni Applicants do not use a lawyer; (2) Confirm that the Applicants’ original request for an injunction must precede the Respondents’ motion to strike the case out of the Federal Court; and (3) notice to the parties that a litigation before the International Court of Justice of The Hague may be envisioned.

THE GROUNDS FOR THIS MOTION ARE AS FOLLOWS:

  1. In accordance with our traditional protocol, the above questions were submitted to the  kahnistensera (Mohawk Mothers), who have interpreted the provisions of our precolonial constitution, the kaianerekowa.

 

Representation

  1. Our case refers to Sections 35 and 52 of the Constitution of Canada Act, 1982, which states that “the existing pre-colonial aboriginal and treaty rights of the aboriginal people [of turtle island] are hereby recognized and affirmed”. The Aboriginal rights of the rotinonshonni people is the kaianerekowa, great peace, whose constitution does not recognize other laws. Pursuant to 52, the supreme law of Canada establishes all laws of Canada are inconsistent with the kaianerekowa and therefore of no force or effect. The kahnistensera are strictly following the protocols provided by the kaianerekowa at all steps of this legal process.
  2. The Prothonotary, and the four lawyers for the Respondents suggest that the kahnistensera get a lawyer to represent them so the case can move faster and easier for them. According to the kaianerekowa this will not be possible, as each kahnistensera is sovereign, has the right to be heard, and must represent herself through the established way. The kahnistensera are not a “group” and do not have any “spokesperson”. kaianerekowa provides they have an obligation to each put our own words into the issue through our protocol.
  3. Our decisions are based on going back to the people for their words. In our way everyone’s voice must be heard through our clans. Our consensus-based culture does not allow a single “spokesperson” to make a decision without consulting the people. Each must voice their opinion according to tentewatate’nikokonhri:sakta, “to search in each other’s minds for the truth”. The kaianerekowa values decorum where one speaks, and all listen until the speaker completes their thoughts. We listen to our opponents and do not immediately answer. We take it back to our people for their minds. We then bring back their words. We each represent our people and their words. This has been our way since time immemorial.
  4. Advising us to have a lawyer is imposing a protocol on us which is inconsistent with the kaianerekowa. A lawyer or spokesperson with no cultural background on the language, culture and substance of the kaianerekowa would be inconsistent with our law and damage our cause. They don’t know who we are. A lawyer has a sworn allegiance to uphold the laws of Canada, which Section 52 declares are of no force or effect.  Also, they would expect to be paid for having us teach them our culture and how to try to litigate our case. By contrast with the Respondents, we are not a corporation having the kind of money necessary for such a process.

Sequencing

  1. As to sequencing, we are adamant that our original demand to order an injunction is an urgent matter that cannot be delayed by court technicalities. We were prepared to address this timely issue during our hearing on January 14th, 2022. We were mislead. Instead of treating the issue, the 2-hour hearing only dealt with court technicalities which have no grounding in our culture and our law. We are ready to state our case.
  2. We wish to deal with the substance for relief as soon as possible. The motion to strike out our cause will not be necessary if the Federal Court abides by Sections 35 and 52 of the Constitution Act of Canada, 1982, which show that the motion to strike out our case concerns mostly procedural rules which are of no force or effect given their inconsistency with our sovereign Aboriginal law, the kaianerekowa.
  3. The kaianerekowa, great peace, does not suggest any difference between local, regional, provincial, federal, commonwealth, private or public courts. It is concerned with the self-preservation of indigenous lives and cultures that face genocide at the hands of colonists trespassing on our land. We want Sections 35 and 52 of the Constitution to be enforced over the people that are using the laws of Canada to violate the kaianerekowa, our land, our people, and our culture.
  4. The only relevant subject of discussion is the action that must be taken immediately to make sure the Respondents do not allow the concealing of the unmarked graves of our people on the site of the Royal Victoria Hospital and the Allan Memorial Institute.

    TRUDEAU: “YES, I CONFESSED THAT IT WAS GENOCIDE”.

 

Out of court litigation

  1. As for bringing this case before a dispute resolution table for discussion in another jurisdiction, we had raised this possibility with McGill University before filing our first motion at the Federal Court and was never responded to. The Société québécoise des infrastructures contacted the Band Councils, which were invented by the Canadian Parliament as part of the racist Indian Act which was forcibly imposed on our people as a means for genocide. Prime Minister Trudeau acknowledged this. The way the Respondents disregarded the role of the kahnistensera by contacting the Canadian government’s agents, the Band Councils, indicates that they have no interest in resolving this matter by kaianerekowa methods. This tactic will lead to unnecessary further delay.
  2. This is a serious case involving potential unmarked graves of children, whose recovery is provided by the United Nations Declaration on the Rights of Indigenous People UNDRIP. The case cannot waste time in out of court litigation which would postpone the relief sought. According to the kahnistensera, the kaianerekowa does not respect mediation or other alternative methods invented by the court for resolving these issues. 
  3. In case the Federal Court does not abide by its obligations in Sections 35 and 52, the only alternative for dispute resolution is in the International Court of Justice in the Hague, established in 1903. This was the first world court signed by all countries in the world as the non-Admiralty dispute resolution court for all nations.

Conclusion

  1. The resolution to this issue is based on the Constitution Act of Canada, 1982, [Sections 35 [1] and 52[1] which provides “the existing pre-colonial aboriginal and treaty rights of the aboriginal people [of turtle island] are hereby recognized and affirmed”. Section 52[1] affirms that “any law that is inconsistent with the provisions of the constitution is, to the extent of the inconsistency, of no force or effect”. The notwithstanding clause Section 33 of the Constitution does not touch Sections 35 and 52. It only applies to Section 2, and Sections 7 to 15 of the Charter of Rights found in the Constitution Act 1982. Therefore, the kaianerekowa is the existing law of the land since time immemorial and cannot be revoked or changed as it is based on the natural world. Therefore, all laws not recognized by the kaianerekowa are of no force or effect on any of our land. Although the Constitution of Canada acknowledges and affirms the kaianerekowa, the kaianerekowa does not recognize Canadian courts, laws and procedures, which are not based on nature. 
  2. We cannot have a lawyer appointed for us to say our words. This violates our law and culture. Everyone has a right to represent themselves according to the kaianerekowa. As the Federal Court of Canada is a foreign court that our law does not recognize, we are addressing it for the sole purpose of asking the Federal Court to ensure its citizens follow their own laws and stop trespassing, stealing, and killing us. This is the substance we wish to deal with. There should be no further delay in the judge entering the proper judgment.
  3. We want acknowledgement of the genocide that occurred and the current trauma of the victims by dealing with issues of unmarked graves more promptly without delay by judicial technicalities that are of no force and effect according to the Constitution of Canada.

The kanien’kehá:ka kanistensera: kahentinetha, kawenaa, karennatha and karakwine, supported by the men’s fire of kahnawake, akwesasne, kanehsatake, ohsweken and kenhteke.

PO Box 991, kahnawake, Quebec, J0L 1B0 Email: ka***********@ri****.net;  th*********@ho*****.com 

Telephone 514-585.2625

 

kahentinetha

kawenaa

karennatha

karakwine

ADRESSED TO

Me Alexandre Rouanet-Bazinet, BERGERON, DENILLE & ASSOCIATES, Counsel for the defendant Société québécoise des infrastructures E-mail: ar*************@sq*.ca : 438-831-4032 / f.: 514 873-2516 DA*@sq*.ca

Me Brigitte Savignac, CLYDE & CIE CANADA S.E.N.C.R.L. Counsel for the defendant Stantec inc., 630, boul. René-Lévesque Ouest, Bureau 1700 Montréal (Québec) H3B 1S6, Telephone : (514) 843-3777 Br***************@cl*****.ca

Me Doug Mitchell, IMK AVOCATS, Counsel for the defendant McGill University, Place Alexis Nihon / Tower 2, 3500 De Maisonneuve Boulevard West, Suite 1400, Montreal (Quebec) H3Z 3C1, Telephone 514 935-2725

Me Simon Vincent, BÉLANGER SAUVÉ, S.E.N.C.R.L., Counsel for the defendant City of Montreal, 5, Place Ville Marie, bureau 900, Montreal (Quebec) H3B 2G2, Telephone: 514 876-6203

niawen’kowa.

Shania Twain knows about first impressions: She’s not impressed: [that don’t impress me much].

Video: SOLIDARITY WITH MOHAWK MOTHERS https://onedrive.live.com/?authkey=%21AEq%2DuwIvIyAHsbs&cid=5E14731331D6F8F0&id=5E14731331D6F8F0%215858&parId=root&o=OneUp

Mohawkntionnews.com

ka***********@pr********.com">ka***********@pr********.com, P O Box 991, kahnawake [Quebec, Canada] J0L 1B0

ka***********@ri****.net

 

KAHNISTENSERA TO STRIKE OUT MCGILL, ROYAL VIC, MONTREAL & STANTEC Audio

 

Please post & circulate.

TO LISTEN TO MOTION ON JAN. 14, 2022 AT 1.30 Go down list to Montreal, click on green icon pencil and hearing registration form pops up to register. https://www.fct-cf.gc.ca/en/court-files-and-decisions/hearing-lists

[Thahoketoteh  of MNN coverage of FCC v. kahnistensera court case] The teiohateh two row is the relationship between us and the colonists, the canoe and the ship. The peace, friendship and respect was to keep us side by side on our land and water. The ship is temporarily tied to our land with the silver covenant chain. We are now asking those on the ship to respond.   

PART I AUDIO: [in 3 parts]

 

MNN. Jan. 10, 2022. Section 35 [1] of the Constitution Act of Canada, 1982, provides “the existing precolonial aboriginal and treaty rights of the aboriginal people [of turtle island] ARE HEREBY RECOGNIZED AND AFFIRMED”. Section 52 [1] affirms that “‘any law that is inconsistent with the provisions of the constitution is, to the extent of the inconsistency, OF NO FORCE OR EFFECT. 

Therefore, the kaianerekowa, which is the existing aboriginal legal system which we have inherited from precolonial times which was never revoked or conceded, is the supreme law of “Canada”. All laws not recognized by kaianerekowa are of no force or effect on any of our land.

AUDIO

No: T-1696-21

FEDERAL COURT

BETWEEN:

THE KANIEN’KEHA:KA KAHNISTENSERA (MOHAWK MOTHERS) KAHENTINETHA, KAWENAA, KARENNATHA AND KARAKWINE, supported by the MEN’S FIRES OF KAHNAWAKE, AKWESASNE, KANEHSATAKE, OHSWEKEN AND KENHTEKE

Applicants

And

SOCIÉTÉ QUÉBÉCOISE DES INFRASTRUCTURES,

MCGILL UNIVERSITY; OFFICE OF THE PRINCIPLE & VICE CHANCELLOR;

CITY OF MONTRÉAL; and STANTEC CONSTRUCTION: 

Respondents

APPLICANTS’ RESPONSE TO THE RESPONDENTS’ REQUEST

TO STRIKE OUT THE APPLICANTS’ PLEADING

(Rules 4, 8, 25, 221 and 369 of the Federal Courts Rules)

 

TABLE OF CONTENTS  

Notice of Motion………………………………….………………………………….…..3

Written Submissions of the defendant…………….….…………………………………..6

Proposed Court Order …………………………………………………………………..16

CONSIDERING THAT the SQI Société québécoises des infrastructures (« SQI ») will present a request to strike out the Applicants’ motion to the Court on January 14, 2022, at 1:30 PM-EST. 

THE MOTION SEEKS to (1) confirm that the Federal Court is the competent court to judge the present case. 

THE GROUNDS FOR THIS MOTION ARE AS FOLLOWS: 

  1. In their Avis de requête, the Respondents suggest that the Federal Court would not have the ability to judge our case and ask to strike it out.
  2. The Respondents allege that the case does not meet the three-part test established by the Supreme Court to determine if it belongs to the jurisdiction of the Federal Court.
  3. However, as sovereign traditional rotinonhsonni people, the Applicants are adamant that the Federal Court is the only instance available within the State of Canada which can examine their case, as it concerns the nation-to-nation relationship between Canada and the rotinonhsonni confederacy.
  4. The Applicants argue that not receiving the case in the Federal Court would violate the Silver Covenant Chain and Two Row Wampum treaties between the Rotinonhsonni Confederacy and the British Crown the fiduciary obligation of the Crown towards Indigenous peoples, the Royal Proclamation of 1763 and the Constitution of Canada, 1982. The Rotinonhsonni Confederacy has no dialogue or historical relationship with the Canadian province of Quebec, which lacks competence in Indigenous issues.
  5. The Applicants also argue that the case concerns Bill-15, which is an Act of the Canadian Parliament, acknowledging and affirming the United Nations Declaration on the Rights of Indigenous People, notably the right to patriate human remains.

The kanien’kehá:ka kanistensera, kahentinetha, kawenaa, karennatha and karakwine, supported by the men’s fire of kahnawake, akwesasne, kanehsatake, ohsweken and kenhteke. PO Box 991, kahnawake, Quebec, J0L 1B0 Email: ka***********@ri****.net; ka***********@pr**********.com

ADRESSED TO:

Me Alexandre Rouanet-Bazinet,BERGERON, of DENILLE & ASSOCIATES, Counsel for SQI the defendant Société québécoise des infrastructures E-mail: ar*************@sq*.ca : 438-831-4032 / f.: 514 873-2516  DA*@sq*.ca

Me Brigitte Savignac, of CLYDE & CIE CANADA S.E.N.C.R.L., Counsel for the defendant Stantec inc., 630, boul. René-Lévesque Ouest, Bureau 1700, Montréal (Québec) H3B 1S6, Telephone : (514) 843-3777, Br***************@cl*****.ca

Me Doug Mitchell, of IMK AVOCATS, Counsel for the defendant McGill University, Place Alexis Nihon / Tower 2, 3500 De Maisonneuve Boulevard West, Suite 1400, Montreal (Quebec) H3Z 3C1, Telephone 514 935-2725

Me Simon Vincent, of BÉLANGER SAUVÉ, S.E.N.C.R.L., Counsel for the defendant, City of Montreal, 5, Place Ville Marie, bureau 900, Montreal (Quebec) H3B 2G2, Telephone: 514 876-6203

WRITTEN SUBMISSIONS OF THE APPLICANTS

Context

  1. The plaintiffs hereby requesting an injunction order from the Federal Court of Canada are the kahnistenhsera (life-givers, i.e. women), which wampum 44 of the kaianerekowa, the precolonial constitution of the rotinonhsonni (Iroquois) confederacy, declares as the sovereign caretakers of a’nowarà:ke, turtle island, for the coming generations, tahatikonhsontóntie. As sovereign indigenous people, the kaianerekowa is our basis of all adjudication and resolution, and our duties and rights are exercised in our protocols, clan system and oral tradition which come from time immemorial. 
  1. Following serious allegations that Indigenous children were used and may have died from being subject to MK-Ultra “mind control” experiments conducted by Dr. Ewen Cameron at McGill University’s Allan Memorial Institute in the 1950s and 1960s, the kahnisténhsera have demanded the immediate cessation of planning and construction work on the sites of the Royal Victoria Hospital and the Allan Memorial Institute authorized by the City of Montreal (file 1217400001) to investigate potential unmarked graves on site. 
  1. In a letter to the Office de Consultation Publique de Montréal (OCPM) dated November 9, 2021, the Provost and Vice-Principal (Academic) of McGill University has agreed that an investigation into unmarked graves on said sites was necessary and committed to collaborating in it. However, no effort has been done to reach out to the kahnisténhsera to realize this investigation. The Société québécoise des infrastructures (SQI), which was declared to be the owner of the Allan Memorial Institute by Nicole Brodeur, president of the OCPM, during the hearing of the kahnisténhsera, has contacted the Band Council offices of Kahnawake and Kanehsatake on November 9, 2021, to discuss collaborating on the matter. However, Band Councils have no jurisdiction on traditional indigenous homelands outside of the boundaries of reservations, and they are in a conflict of interest given that they as allies administer funds from the federal government of Canada, which unconstitutionally imposed the Band Council system on the kanien’keha:ka people through the Indian Act. Moreover, the SQI has later denied owning the said sites.
  1. The kahnisténhsera are still waiting for the parties involved to collaborate and provide funding for a kahnisténhsera led investigation on potential atrocities conducted on the sites of the Royal Victoria Hospital and Allan Memorial Institute. The unmarked graves of our children are part of the ongoing crimes against humanity and genocide of the indigenous people in Canada, following the definition of the United Nations 1948 Genocide Convention. Recovering the remains of Indigenous people killed because of genocidal policies has been acknowledged as an utmost priority by the Truth and Reconciliation Commission of Canada and the United Nations Declaration on the Rights of Indigenous People, whose validity has been affirmed by the Parliament of Canada in Bill C-15  
  1. As kahnisténhsera the Applicants are seeking relief by requesting the Federal Court of Canada to issue an order impeding demolition and construction work on said sites in order to allow an Indigenous-led archaeological and forensic investigation on the presence of human remains. 
  1. Through the lawyers of the Société Québécoise des infrastructures, the Respondents have filed a Dossier de requête en radiation d’une demande et en prolongation de délai to the Court on December 7, 2021. They argue that the Federal Court lacks the jurisdiction to judge the case. 
  1. The Applicants are adamant that the Federal Court of Canada is the proper court to examine the case. The following arguments explain why.

Arguments 

  1. The Respondents argue that the case does not pass the test created by the Supreme Court in Windsor (City) v. Canadian transit co, 2016 SCC 54 (“Windsor”), to determine the jurisdiction of the Federal Court determined by the Federal Court Rules, R.S.C. 1985, c F-7 (“FCA”); 1] There must be a grant of jurisdiction by an Act of the Federal Parliament; 2] There must be a body of federal law that is essential to the resolution of the dispute and is the basis for the statutory grant of jurisdiction; 3]The law relied upon in the case must be “a law of Canada” within the meaning of section 101 of the Constitution Act, 1867. 
  1. The Respondents argue that Article 35 of the Constitution Act of Canada, 1982, which the Applicants rely on in their original motion, is not a “law of Canada” within the meaning of section 101 of the Constitution Act, 1867. 
  1. The argument used in Windsor para. 63 makes a distinction between Canada as a country and Canada as a level of government within Canada, stating that “After the 1982 ‟patriationˮ, the Constitution is certainly a law of Canada the country, as opposed to a law of the United Kingdom, but it is not one of the “Laws of Canada”, the federal laws, referred to in 101of the Constitution Act, 1867.” In para. 64, it states that “Surely constitutional law is neither federal nor provincial. The Constitution logically precedes that distinction”. It is on that basis that it concluded in para. 33 that by addressing the Constitution of Canada, the Canadian transit company was not addressing the jurisdiction of a Federal Court, as it was “not seeking relief “under an Act of Parliament or otherwise” (i.e., under federal law) as required by s. 23(c) of the Federal Courts Act. Section 23”. 
  1. However, the Applicants are adamant that the Federal Court of Canada is the only court available in the legal system of the State of Canada to examine the case.
  1. It must be noted that even though it would confer jurisdiction to the Federal Court of Canada, the Applicants are not seeking relief under the provisions of the Specific Claims Tribunal Act, which only concerns non-sovereign “First Nations” incorporated under the Indian Act, who have thus relinquished their sovereign rights protected by the United Nations Declarations on the Rights of Indigenous People and the Constitution of Canada, 1982. The Specific Claims Tribunal Act only allows for monetary compensation; whereas the present case concerns issues of sovereignty, land and genocide which cannot be resolved only with monetary compensations. Consequently, the jurisdiction of the Federal Court of Canada is rather evidenced by the following points:
  1. First, para. 4 of the Federal Court Rules, R.S.C. 1985, c F-7 states that “The Federal Court has concurrent original jurisdiction to hear and determine proceedings to determine disputes in which the Crown is or may be under an obligation and in respect of which there are or may be conflicting claims”. The fiduciary responsibility of the Crown vis-à-vis the sovereign Indigenous peoples of a’nowarà:ke, turtle island, is an obligation of the Crown engaging the Federal Court as a referee in conflicting claims between the Applicants and the Respondents.
  1. Second, the case engages strictly Federal jurisidictions and responsibilities, such as the Calls for Action of the Truth and Reconciliation Commission of Canada indicating that the search for unmarked graves is a top priority for the State of Canada to advance “reconciliation” with Indigenous peoples.
  1. Third, most importantly the case directly engages at least one “law of Canada” in the meaning of section 101 of the Constitution Act, 1867. This law is Bill C-15, An Act respecting the United Nations Declaration on the Rights of Indigenous Peoples, adopted by the Parliament and Senate of Canada, and having received royal assent on June 21, 2021. In para. 17a, the Act affirms “the Declaration as a universal international human rights instrument with application in Canadian law.” The current motion asks the Federal Court of Canada to assess the application of Bill C-15, as an “Act of Canada” in the current issue. Provided that the search for unmarked graves of sovereign Indigenous peoples, their right not to be subjected to genocide, and their right not to own and to live freely in their traditional unceded lands constitute the backbone of the present case, the following paragraphs from the United Nations Declaration on the Rights of Indigenous Peoples apply directly to it:

PART II AUDIO:

(Art. 1) Indigenous peoples have the right to the full enjoyment, as a collective or as individuals, of all human rights and fundamental freedoms as recognized in the Charter of the United Nations, the Universal Declaration of Human Rights4 and international human rights law.

(Art. 7) 1. Indigenous individuals have the rights to life, physical and mental integrity, liberty and security of person. 2. Indigenous peoples have the collective right to live in freedom, peace and security as distinct peoples and shall not be subjected to any act of genocide or any other act of violence, including forcibly removing children of the group to another group.

(Art. 12) 1. Indigenous peoples have the right to manifest, practice, develop and teach their spiritual and religious traditions, customs and ceremonies; the right to maintain, protect, and have access in privacy to their religious and cultural sites; the right to the use and control of their ceremonial objects; and the right to the repatriation of their human remains. 2. States shall seek to enable the access and/or repatriation of ceremonial objects and human remains in their possession through fair, transparent and effective mechanisms developed in conjunction with indigenous peoples concerned.

(Art. 19) States shall consult and cooperate in good faith with the indigenous peoples concerned through their own representative institutions in order to obtain their free, prior and informed consent before adopting and implementing legislative or administrative measures that may affect them.

(Art. 25) Indigenous peoples have the right to maintain and strengthen their distinctive spiritual relationship with their traditionally owned or otherwise occupied and used lands, territories, waters and coastal seas and other resources and to uphold their responsibilities to future generations in this regard.

(Art. 26) 1. Indigenous peoples have the right to the lands, territories and resources which they have traditionally owned, occupied or otherwise used or acquired. 2. Indigenous peoples have the right to own, use, develop and control the lands, territories and resources that they possess by reason of traditional ownership or other traditional occupation or use, as well as those which they have otherwise acquired. 3. States shall give legal recognition and protection to these lands, territories and resources. Such recognition shall be conducted with due respect to the customs, traditions and land tenure systems of the indigenous peoples concerned.

(Art. 27) States shall establish and implement, in conjunction with indigenous peoples concerned, a fair, independent, impartial, open and transparent process, giving due recognition to indigenous peoples’ laws, traditions, customs and land tenure systems, to recognize and adjudicate the rights of indigenous peoples pertaining to their lands, territories and resources, including those which were traditionally owned or otherwise occupied or used. Indigenous peoples shall have the right to participate in this process. 

  1. Fourth, the case directly engages the original jurisdiction of the Federal Court for extraprovincial matters. This extraprovincial jurisdiction applies to conflicting claims between subject and subject, and not only to claims where the Crown is a party. 25 of the Federal Court Rules, R.S.C. 1985, c F-7 (“FCA”) states: “The Federal Court has original jurisdiction, between subject and subject as well as otherwise, in any case in which a claim for relief is made or a remedy is sought under or by virtue of the laws of Canada if no other court constituted, established or continued under any of the Constitution Acts, 1867 to 1982 has jurisdiction in respect of that claim or remedy”. It is a fact that no other court has jurisdiction in respect of the present claim, which engages the fiduciary responsibility of the Crown vis-à-vis Indigenous peoples, Bill C-15 as a law of Canada, and the Constitution of Canada, 1982. 
  1. Fifth, the Respondents’ argument to strike out the case based on the Supreme Court ruling in Windsor to the effect that the Constitution of Canada is not a “law of Canada” rather reinforces the Applicants’ claim that the Federal Court of Canada is the only available instance within the State of Canada that may examine the case. The following reasons lead to this conclusion:
  1. The Respondents base their argument for striking out the case on the notion that the Constitution of Canada, 1982, is not a “law of Canada” within the meaning of section 101 of the Constitution Act, 1867. Yet the Respondents fail to mention the Applicants’ reference to Article 52 of the Constitution of Canada, 1982, which states that it is the “Supreme law of the land”, that all the “laws of Canada” that are not consistent with the Constitution are null and void, and that its provisions are not subject to the Notwithstanding Clause [that nothing can contradict the kaianerekowa that supercedes anything and everything.]. This includes Article 35, which “affirms” the “existing rights” of “Aboriginal people”, and cannot be revoked. On the unceded Kaienke’ha:ka territory of Montreal, the supreme law of the land acknowledged the Constitution of Canada, 1982, is the kaianerekowa (Great Peace, constitution of the rotinonhsonni confederacy), which states that the Applicants, as kahnisténhsera, are the sovereign caretakers of the land.
  2. The rotinonhsonni (Iroquois) confederacy has an historical nation-to-nation agreement with the British Crown, namely the Silver Covenant Chain which Queen Elizabeth II has polished in the sovereign kanien’keha:ka territory of Tyendinaga in 2010. The Silver Covenant Chain originally allowed the British ship to dock at a’nowarà:ke, provided that it would respect the teiohá:te (Two Row Wampum), stating that the European peoples’ ship would not encroach on the ways of life and the land of Indigenous peoples. When the Constitution of Canada was “patriated” in 1982, it has been assumed that Canada would inherit the fiduciary responsibility and the nation-to-nation relationship with Indigenous peoples previously assumed by the Crown of the United Kingdom. However, the Province of Quebec has never established any diplomatic relationship with the traditional government system of the rotinonhsonni (Iroquois) confederacy, and therefore lacks jurisdiction in matters concerning traditional rotinonhsonni and kanien’keha:ka peoples.
  3. If the Supreme Court ruling in Windsor states that the Constitution of Canada, 1982, is not a “law of Canada”, it is because it is higher than all the “laws of Canada”, and overrides them by virtue of Article 52. As it acknowledged that the Constitution of Canada is higher than the “laws of Canada”, this argument cannot be used to send the current case to a lower court, but implies that it belongs to the highest possible court. If the Federal Court does not assert jurisdiction, and if no such higher court is available within Canada, it is because the case belongs to the sovereign jurisdiction of the rotinonhsonni confederacy, the kaianerekowa (Great Peace) on its unconceded traditional homeland.
  4. Traditionally, the nation-to-nation relationship between the sovereign rotinonhsonni confederacy and the sovereign of Canada, the Crown of the United Kingdom was in the legal jurisdiction of the Privy Council of the Commonwealth of the United Kingdom. As a British court, the Privy Council was the “higher court” assuming jurisdiction over the relationship between the “laws of Canada” and sovereign Indigenous peoples. However, the Privy Council of the Commonwealth was abolished in 1949, and the Canadian federal courts inherited its judicial obligations vis-à-vis Indigenous peoples.
  5. If the Federal Court of Canada is not the highest court having jurisdiction over constitutional matters engaging sovereign Indigenous peoples, the Applicants would appreciate to know which is the higher court responsible for upholding the Constitution of Canada, 1982.
  6. In the meanwhile, the Applicants’ understanding is that Article 52 of the Constitution of Canada, 1982, affirms that all the “laws of Canada” that are inconsistent with the Constitution are null and void, and that the Notwithstanding Clause does not apply to the Constitution. This includes Article 35, which acknowledges the sovereignty of “existing Aboriginal rights”, which in the case of the traditional homeland of the rotinonhsonni and kanien’keha:ka peoples, is the kaianerekowa (Great Peace).
  7. The Applicants also point out that the Royal Proclamation of 1763, where the British Crown promised that Indigenous peoples would not be “disturbed” in their sovereign unceded territories, has never been revoked, and is still part of the constitutional groundwork of Canada.
  1. In essence, the Applicants argue that the case is brought before the Federal Court of Canada because it concerns Canadian subjects who have violated the supreme law of the land, the constitution of the rotinonhsonni confederacy, the kaianerekowa (Great Peace), whose supremacy is acknowledged by the Constitution of Canada, 1982, the United Nations Declaration on the Rights of Indigenous People. It is the fiduciary obligation of the Crown to uphold the kaianerekowa.

    OUR FIGHT IS NEVER BEHIND US UNTIL THE GREAT PEACE WINS.

PART III Audio

Clarifications on traditional rotinonhsonni protocol :

  1. The 1763 Royal Proclamation, the 1982 Constitution Act of Canada, the Constitution of the United States of America and all other legal foundations of settler colonial occupation have no power to turn trespassers into true natural sovereigns on a’nowarà:ke, turtle island. According to the kaianerekowa, great peace, the kahnisténhsera, “life-givers”, are each the sovereign caretakers for the coming generations, tahatikonhsontóntie. The kaianerekowa provides that any decision must be gained through our clan system and our consensual decision-making process. 
  1. The Silver Covenant Chain and the teiohá:te (Two Row Wampum) is the protocol that originally allowed European settlers to share an existence on a’nowarà:ke, turtle island. The settlers agreed to keep their culture, language, and ways on their ship, ensuring that the indigenous canoe would always remain sovereign on the continent of a’nowarà:ke. Neither the teiohá:te nor the kaianerekowa permitted settlers to encroach in any way on the land except to grow food in the depth of a plough for their sustenance. There were not allowed to build infrastructures nor extract our natural resources. Furthermore, the infrastructures at McGill University and in the City of Montreal were built with borrowed Iroquois Trust Funds which have never been repaid, and that were confiscated to our people using the racist pretext that indigenous peoples were incapable of managing their own funds. 
  1. Canada, Quebec, Montreal and McGill University have no legal relationship, agreement, treaties or covenants with the rotinonhsonni confederacy and the sovereign kanien’keha:ka people using the protocols of the kaianerekowa. Due to this legal limbo, McGill University, the SQI and the City of Montreal are currently trespassing upon the following Iroquoian ancestral homelands: kawehnote teiontiakon [Montreal Island], tekanontak/ononta tiotiake [two mountains connected, Mount Royal], and skanawatsta [across the mud flats, Ste-Anne-de-Bellevue]. The Sulpicians have purported that they were granted these lands from the King of France but have failed to show any proof that these sites were ever ceded or sold by the Iroquoian peoples. All parties that have bought and sold said lands throughout history have been guilty of handling stolen property.
  1. We understand English as the diplomatic language we can use for communication with non-indigenous parties. Communicating without our permission in French, a language that we do not understand, violates international protocol. Should the defending parties insist on speaking French to us, we will reply in kanienkehaka Mohawk language, the original language of our Iroquoian homelands. 
  1. Canada and its affiliated institutions are currently violating the sovereign rotinonhsonni constitution of the kaianerekowa, the Great Peace. Section 35 [1] of the Constitution Act of Canada 1982 provides: “the existing [pre-colonial] aboriginal and treaty rights of the aboriginal people [of turtle island] are hereby recognized and affirmed”. Section 52[1] affirms that “any law that is inconsistent with the provisions of the Constitution is, to the extent of the inconsistency, of no force or effect.” Therefore, the kaianerekowa, which is the existing aboriginal legal system which the rotinonhsonni confederacy has inherited from precolonial times, and which was never revoked or conceded, is the supreme law of “Canada”. Consequently, all laws of Canada that are not recognized by the kaianerekowa are of no force or effect on the original homelands of the Iroquoian people. 
  1. The kaianerekowa is based on the natural world. It follows sha’oié:ra, “the way of creation forever”, and cannot be revoked. The Federal Court of Canada must accept our truth, that the original peoples of a’nowarà:ke and their legal systems are part of the sustainable ecological reality that allows life to continue. They are part of the earth, water, air and sun that are necessary for life. The corporation of Canada [licence ISO# CA 3166-1], and the British common law and French Civil law on which it is based, have no foothold on the natural reality of a’nowarà:ke, having rather allowed its destruction by supporting environmentally harmful projects that were in violation with the kaianerekowa.  
  1. After the discovery of 215 unmarked graves of Indigenous children in Kamloops, Prime Minister Justin Trudeau admitted that “We are guilty of genocide”, suggesting that the Truth and Reconciliation Commissions’ “Call for actions” must be followed to allow a reconciliation between settler and indigenous peoples in Canada. Mohawk language contains no word for “I am sorry”. We say Enhskerihwakwatá:ko, “I will make it right”. We are here today to request that the Canadian judicial process stops facilitating the genocide of indigenous peoples on a’nowarà:ke, and respects the 1948 Genocide Convention. Our message is based on our law and culture and cannot be challenged by any foreign entities and laws, which have no force or effect. 
  1. No Indigenous people ever ratified Canada to become a nation. We and our lands have never been for sale. The Doctrine of Discovery, the Right of Conquest, and John Locke’s right of appropriating land through improvement, are based on racist ideologies that contradict the Unites Nations Declaration of the Rights of Indigenous People, the Canadian Charter of Rights and Freedom, the basic principles of democracy and the common sense of most Canadians in 2022. This is why the City of Montreal, McGill University and the corporation of Canada acknowledge that a’nowarà:ke is unceded indigenous land. The legal consequences of this fact, which implies the unbreachable sovereignty of the kaianerekowa on traditional Iroquoian homelands, must be assessed by the Federal Court of Canada. 
  1. We are not addressing this court to debate or be bound by the legal procedures of a judicial system that must first assess its fundamental nation-to-nation relationship with the sovereign indigenous peoples of a’nowarà:ke. We are placing our provisions of the kaianerekowa before you for your records. It is up to the Canadian court system to judge its own citizens if they violate the kaianerekowa. The kaianerekowa exists since time immemorial and can never be amended as it is based on the natural world. The kaianerekowa does not recognize other laws on a’nowarà:ke. All laws of Canada, case laws, treaties, and procedures have no force or effect unless they are recognized by the supreme law of the land, the kaianerekowa.
  2. Today we are embarking onto the European ship to remind settlers of the original law of this land. The colonial court under your sail has no jurisdiction over us, the sovereign kanienkehaka:onwe. You have jurisdiction over your own people on your ship. Without our permission the governance of your people overreached its jurisdiction, violating the kaianerekowa. Your ship is temporarily chained to our shores by a Silver Covenant Chain agreement. We request that your colonial settler population respect us, follow your laws, to stop the genocide and crimes against us. We are not Canadian subjects. Our culture is based on the natural world. We will tell you the truth, and we will expect you to respect it.

A’nowarà:ke, January 8, 2022.

toknikon, the sovereign caretakers,

The kanien’kehá:ka kanistensera, kahentinetha, kawenaa, karennatha and karakwine, supported by the men’s fire of kahnawake, akwesasne, kanehsatake, ohsweken and kenhteke. PO Box 991, kahnawake, Quebec, J0L 1B0 Email: ka***********@ri****.net; ka***********@pr**********.com

COURT ORDER

CONSIDERING the Notice of Motion filed in the Federal Court of Canada by the Applicants on November 9, 2021;

CONSIDERING the Respondent Société québécoise des infrastructures’ Dossier de requête en radiation d’une demande et en prolongation de délai (request to strike out the Applicants’ pleading and to prolong the delay)

CONSIDERING THAT the Respondent’s request to strike out the Applicants’ pleading is not legally justified;

FOR THESE REASONS, THE TRIBUNAL:

DISMISSES the Respondents’ Dossier de requête en radiation d’une demande et en prolongation de délai dated November 7, 2021.

THE WHOLE with costs.

The Beatles knew when it was over.: “I read the news today, oh boy, About a lucky man who made the grade. And though the news was rather sad, Well, I just had to laugh”

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