Category Archives: Kanehsatake

REGULATED MURDER AT FORT CHIP

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MNN. Mar. 24, 2024. Please post & circulate. This is about regulated murder of indigenous at Fort Chipewyan.

https://www.theinteldrop.org/2024/03/24/canada-in-oil-country-first-nation-with-high-cancer-rates-accuses-aer-of-regulated-murder/

Bobby Bare sings about those big shots who probably don’t know what could be growing in those Fort Chip waters they’ve polluted. Watch out for Marie Leveau: 

Down in Louisiana where the swamp grass grows
Lives a voodoo lady named Marie Leveau
She got a black cat tooth and a mojo bone
And anyone wouldn’t leave her alone
She go (greeeeeee) another man done gone.

She lives in a swamp in a hollow log
With a one eyed snake and a three legged dog
She got a bent bony body and stringy hair
And if she ever seen you all messin’ round there
She go (greeeeeee) another man done gone.

And then one night when the moon was black
Into the swamp come Handsome Jack
A no good man like you all know
When he was lookin’ around for Marie Leveau.

He said Marie Leveau you lovely witch
Gimme little charm that’ll make me rich
Gimme million dollars and I tell you what I’ll do
This very night I’m gonna marry you
And it’ll be ummmmmmm another man done gone.

So Marie done some magic and she shook a little sand
Made a million dollars and she put it in his hands
Then she giggled and she wiggled and she said, hey, hey
I’m gettin’ ready for my weddin’ day.

But ol’ Handsome Jack he said goodbye Marie
You’re too damn ugly for a rich man like me
Then Marie started numblin’ her fangs started gnashin’
Her body started tremblin’ and her eyes started flashin’
And she went (greeeeeee) another man done gone.

So if you ever get down where the swamp grass grow
And meet a voodoo lady named Marie Leveau
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 (oheeeeeee) another man done gone…

MohawkMothers.ca

Kahnistensera@riseup.net

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box 991, kahnawake, que. canada J0L 1B0

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“WORLD’S STRONGEST MEDICINE”

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MNN. Mar. 20, 2024. A Mohawk Mother spoke these words at McGill.

“The settler colonists are realizing that their corporate genocide culture is unsustainable with the rules of nature. Kanrokwatsera, love, is the most powerful medicine in the world. It is a power, a frequency, that comes from the earth, our mother. Good feelings produce good medicine, through our treatment of our mother, our words, our festivals, dances, songs and the way we live. Everything we do is karen’na, a song. Kaianere’kowa, the great peace, comes from this power to create science, music, love. 

We are here again to protect ourselves and our mother earth. The representatives of the settler colonialists have admitted they caused genocide of our minds and bodies. They planned everything so that no one could be prosecuted. Not even one settler colonialist has ever been prosecuted for murdering an Indian.  Rather the government had a bounty on Indian scalps. they were paying the settlers to murder the Indians under the moto “the only good Indians is a dead Indian”. None ever wanted to hear about what they did to our people but they did know they were coming to occupy stolen Indian land. 

Our way is harmony and balance. kasatstensera’kowa saoiera is the great natural power. On the other hand, the heirarchical corporate power structure creates ‘dissonance’, illness, hatred, wars. The only sadistic animal on earth is man. 

Canadian representatives are now apologizing for carrying out the crime of genocide. It is so well planned and covered up that no one can be charged in the Canadian Admiralty court system for the murders of millions of indigenous people. To this day these intruders swear allegiance to a foreign autocrat and his corporations, instead of swearing allegiance to the people they purport to represent. They want “reconciliation” with their victims which is impossible with genociders, unless the perpetrators provide the whole truth and nothing but. 

On October 25, 1924, we were officially kidnapped to be cannon fodder according to the “Indian Lands Acts”, the “100 year business plan”, now called the “Framework Agreement”. The plan is to wipe out our existence by disappearing us or turning us into Canadian government slaves. In 1982 they enacted Section 35 of their present Constitution Act, acknowledging and affirming our existence on turtle island since time immemorial until infinity. Section 52 acknowledges that all other laws are “null and void”. Creation does not recognize the genocidal government of Canada. We are still in the POW camps called “reserves” while the settler colonialists occupy most of our prime land.

Do Canadians mind being cursed worldwide? After. trying to kill us off, they go after each other or kill others in other parts of the world! 

From the beginning they planned to kill us without punishment or accountability, to be rid of the Indian problem forever. Our responses to their vicious plan is on Mohawk Nation News entitled “The Spitting Bears”. At this time we continue to refuse to let them build on top of our dead bodies. 

They cannot escape their dastardly deeds such as outright murder, experimentation, kidnapping, residential school death camps,  pigsty hospitals, orphanages and classing us as mentally deficient. They may have something terrible inside them that they cannot hide which is revealing their OTKON. They are very concerned about getting caught and how to save themselves. They expect to continue to benefit from our torture and deaths.  The settler colonialists will continue to carry that guilt for as long as the Corporation of Canada continues to exist or until the Canadian people stand up and come to the indigenous fire. Their genocide of us is deep in the worldwide mind. 

Our minds are made by creation. The settler colonialists kidnapped us, murdered us and hid us so no one can ever see us or find us. They make us fear those who try to take down those walls. 

The root of the Canadian code of law is genocide. Canada is a fiction. We on the other hand are the people of reality. Our families and nature are real. The Crown incorporated the “metis”, “first nations” and “Inuit” to make them their corporate accomplices, to administer the genocide laws, “The Indian Act” and the “Indian Lands Acts”. We natural indigenous are front  and centre victims.  

The “Indian Lands Act” of Oct. 25, 1924 is the “100 year business plan” for the complete genocide of the indigenous people by this year, Oct. 25, 2024, so corporatism can prevail. In fact we prevailed. Some of us would like to have the statues, memoriials, and writings of the architect of the genocide plan Duncan Campbell Scott sent back to Scotland where he belongs.  We are of turtle island. Creation did not allow us to be totally annihilated. Why? Because creation wants the invaders to tell the complete truth.

The Irish band Nazareth sings as if they were us and the woman they sing about is Canada:

Heart breaker. Sole shaker. I’ve been told about you. Steam roller. Midnight stroller. What they been saying must be true. Red hot momma. Velvet charmer. Time’s come to pay your dues. Now you’re messing with us. Son of a bitches. [4 times]. Talking jive and . . . Poison ivy. You ain’t gonna cling to me.  Man taker. Born faker. Ain’t so blind I can’t see.  Red hot momma —- Now you’re messing with a son as bitch. .  . .

Hair of the Dog (Lyrics) - Nazareth | Correct Lyrics

 

 

 

 

WILD WAMPUM WORLD

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The following letter has been sent to McGill’s McCord Museum 

Re Exhibition:Wampum Beads of Diplomacy

MNN. Mar. 14, 2024.

WOMEN’S NOMINATION BELT

AUTHORIZES THE WOMEN TO NOMINATE AND GUIDE 

THE MALE MEMBERS OF THEIR CLANS  AND THE ROTINOSHONNI CONFEDERACY

From the kanien’keha:ka kahnistensera (Mohawk Mothers) Kahnawa:ke, Mohawk Territory kahnistensera@riseup.net

She:kon,

We are writing to inquire about the McCord Museum’s collection of Rotinonshon:ni belongings, particularly any wampum belts, beads, or strings that are either in storage or on display. We have also been made aware that many of our wampum presented as part of the McCord Museum’s “Wampum: Beads of Diplomacy” exhibit will be displaced to far-off institutions or into private possession. This is deeply concerning to us given as wampum are not material or cultural artworks of our people.  You did not seek our permission to display these. They are inaccurate misrepresentations.  We request they be returned immediately. 

For example, the Teiohaha:te or “Two Row” wampum is an active, legally-binding treaty between two nations: the Rotinonshon:ni and the Dutch. The fabric of the Rotinonshon:ni Confederacy is made up of hundreds of wampum belts like this one, and as such this necessitates a constant practice of being in relation with them. It is impossible for our people to do so when our wampum are sitting in museums– whether that be in Canada or around the world– or in the hands of collectors, just gathering dust.

As Kahnistensera we are responsible for taking care of the land, and for taking care of the children of the past, present, and future and.making certain whoae wampum belts are available to our  unborn children. It is also our duty to ensure that the Kaianereh’ko:wa or “Great Law of Peace” of the Rotinonshon:ni Confederacy is respected. It is with this understanding that we are reaching out to you. It is our hope that the McCord Museum, despite its historical lack of engagement with the original peoples of this land, the Onkwehonwe, is willing and able to engage in meaningful dialogue with us about our wampum.

We can be available as early as April 1st, 2024 for a meeting with you, whether that be in-person or online. If this works, then we suggest as a next step that we co-create an agenda for our meeting. Onen, Kahnistensera

Fats Domino Ready, sings about being willing and able. “Oh, well, I’m ready. I’m willing and I’m able to rock and roll.  [repeat] Come on pretty baby. We gonna rock. We gonna roll until the broad daylight. Cause I’m ready. I’m willing and I’m able. You better come along with me. We gonna rock and roll til the morning about 3. Talking on the phone is not my kind of speed. Dont send me letters cause I can’t read. Don’t be long cause I’ll be gone cause I’m ready, I’m willing and able to rock and roll ….

O:nen, Kahnistensera

MohawkMothers.ca

Kahnistensera@sunrise.Net

mohawknationnews.com box 991, kahnawake que. canada J0L 1B0

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MANIC MASCULINITY?

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Women’s Nomination Belt 

authorizes the women to nominate and guide the male members of their clans and the rotinoshonni Confederacy

MNN. MAR. 12, 2024. Reposted from McGill Tribune 

 

Mason Bramadat

“From hypermasculinity to policy advisor: McGill’s alarming choice for Indigenous oversight

by Concerned McGill Community Members on 

More in Commentary:

In 2022, McGill University began on-site work at the Royal Victoria Hospital (RVH) site, in service of the New Vic Project. They proposed the expansion project would facilitate “state-of-the-art research”; however, the McGill administration failed to complete a thorough survey of the area and investigate the possibility of unmarked graves from victims of medical experiments and malpractice on the site of the former Royal Victoria Hospital (RVH). The harmful medical and burial practices that took place at the RVH, along with McGill’s involvement with the MK ULTRA experiments, were forms of violence that disproportionately affected Indigenous communities. In Oct. 2022, the Kanien’kéha:ka Kahnistensera (Mohawk Mothers) secured a Quebec Superior Court injunction to ensure a vigilant and culturally sensitive approach to unmarked graves. Taiaiake Alfred’s appointment as McGill’s Senior Policy Advisor in June 2023—which coincided with news of the Historic Human Remains Detection Dogs’ discovery of the scent of potential human remains on the RVH site—prompts scrutiny of the university’s commitment to Indigenous oversight.

Alfred works with the Mohawk Council of Kahnawake (MCK), a band council formed under the Indian Act. Attracting very few voters and little support in Kahnawake, the council operates far from the consensus mandated by the Longhouse’s traditional decision-making system. Traditionalists have widely criticized his work on a “new governance project” for the MCK as replacing their ancestral government with band council governance structures imposed by colonial powers. One such criticism is that many workshops associated with this system of leadership did not allow anyone over 35 to attend. Therefore, Alfred’s questionable vision of a new way of governance was shielded from the oversight and criticism of elders and has the potential to mislead younger generations. This problematizes his alignment with colonial structures and indicates concerning implications for Indigenous peoples and perspectives at McGill.

Alfred’s new role at McGill follows his controversial exit from the University of Victoria (UVic) amid accusations of a toxic environment in their Indigenous Governance program.  When //Two Row Times// asked for a response to the allegations, Alfred, who regularly puts forward his U.S. Marine infantry veteran status, said “[I]f you’re asking me if I’m hyper-masculine, well, I’m Mohawk from Kahnawake.” This puzzling assertion raises concerns about his accountability, particularly given the matriarchal nature of Kanien’kéha:ka traditions and that the Kahnistensera are from Kahnawake.

As the Senior Policy Advisor, Alfred’s responsibilities include guiding Indigenous policy development at McGill. But his public history raises serious questions about his ability to represent the interests of Indigenous communities and students. Will Alfred’s appointment only ensure that Indigenous consultation aligns with McGill’s objectives?

Beyond the immediate concerns regarding the New Vic Project, McGill’s track record of sidelining Indigenous voices and resisting court-ordered oversight is abhorrent. Their ongoing defiance against the Kanien’kéha:ka Kahnistensera and their appeal against a court-ordered reinstatement of an archaeological panel reveals the hypocrisy of the administration’s stated dedication to ethical practices and Indigenous rights.

Over the past eight years, the Kahnistensera have engaged in a multi-layered struggle against McGill, the Société québécoise des infrastructures (SQI), and others. Their legal battles, including their landmark injunction in Quebec Superior Court, showcase persistent efforts to protect unmarked graves around the former Royal Victoria Hospital. Despite court orders, McGill and SQI’s actions during archaeological investigations, including the disbanding of an independent expert panel of archaeologists, underscore this process’ lack of integrity.

The New Vic Project uses a destructive and denialist strategy to undermine the stories of survivors who witnessed and suffered the atrocities that occurred at the RVH site. McGill’’s actions suggest a pattern of prioritizing expansion over ethics, and Alfred’s role seems to be an attempt to legitimize disregard for valid Indigenous concerns and shield the university from rightful criticism.McGill must foster meaningful engagement with Indigenous communities on their own terms.   Seeking validation that supports the administration’s opportunist agenda is unacceptable. The university must uphold basic principles of equity, justice, and respect for nature and end its support for toxic, patriarchal behaviours, and extractive practices. Let us seize this opportunity to honour the wisdom of the Great Law of Peace that guides the Mohawk Mothers and the land McGill occupies, and genuinely embark on a journey of reconciliation, unity, and collective well-being.”

Crosby, Stills, Nash and Young were right behind Richard Oakes and Jane Fonda when the hippie, peace, love movement started in 1964, based on the great law/kaianerekowa.Tthe hippies wanted to be free like the Indians.
7 - Teach your Children - Crosby, Stills and Nash 1970
box991, kahnawake, que. canada J0L 1B0

MCGILL MCCCORD MUSEUM: STOLEN WAMPUM BELTS

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Women’s Nomination Belt authorizes the women to nominate and

guide the male members of their clans and the Rotinoshonni Confederacy

MNN. Mar. 22, 2024. Time for “rematriation.” First of all, wampum belts are not agreements. They are broken promises. These are not “collections”. They are stolen objects. The images displayed at the McCord Museum of McGill University are meant to remind us of what the invaders had agreed to do in order to stay on our land, which they did not do. 0ur agreements are still on our minds. We are honest, practical and just have to think about them to remember their essence. Together our honesty will bring back our words and thoughts.  Wampums encapsulate our principles.  https://www.musee-mccord-stewart.ca/en/exhibitions/wampum-beads-diplomacy/

Cadwallader Colden, a writer in the American colonies in the mid 1700s, said about wampum: “Wampum is a system of memory and recall far more advanced than anything we have ever seen in Europe”. The fraudsters stole the wampum thinking it was money and now have it on display at McGill, telling utter lies about wampum. We wonder how much money McGill paid for the stolen wampum. They can never take away our memory. Our message will never be diminished. 

An elder from eastern turtle island said the wampum between his people and the Vatican were the “Keys to heaven!  Canada is a Christian country”. This is not possible as only we indigenous people belong to the land and no one else. The foreigners said that, “Someone higher than us has to settle our differences”. We are always ready to settle up with the colonialists.  ‘They throw the French language in our Faces so we don’t understand what they are saying. The elder’s people agreed to let the church build missions in five of their communities. He said, “Miraculously, we agreed!”.

The women made the belts because they have the duty of peace. They  appoint the male leaders. McGill interprets that the straight line in the middle of the wampum was the rule to govern! This is contrary to our sovereignty. If colonial settlers think they have any power, they better watch out for the massive truths that will soon be rolling out and the kaianerekowa, the great peace, will apply.  Ready or not, here we come!

The meanings of the wampum were not part of the display. When we get them back we will read them  properly and debunk  the false narrative of our opponents. We have no judges as we are mainly concerned about whether we are violating our earth mother and the sun that helps her give us life.

Canada says they want a new relationship with us so they can figure out how to break them just like before. These belts at McGill are mostly agreements between church and state while keeping us as bystanders. They broke every promise they ever made to us.  All belts have to be traced to the source people who made them, otherwise they are clearly stolen. They bought them off a thief. Now McGill is taking care of stolen goods, including our lands and resources, plus the meanings. They should immediately hand over the booty to us right now. The beading displayed can be interpreted to mean anything they want. To many settler colonialists all over the world our wampum were valuable objects of fashion by people they killed off and use as symbols of status. They were taken right off the dead bodies of those they murdered throughout turtle island and then sold them. They wanted to have a souvenir to hang on their wall to remind them of murdering us. They did not lift a finger to stop the slaughter so they can have this.

The Mohawk Mothers have offered to meet with the McCord Museum, which is on kanienkehaka Mohawk land, to discuss the return of indigenous property at 11.00 am. on April 1, 2024. 

The problem is that McGill curators make up meanings such as “the white shells are eating the purple shells! White beads win over war or death!” Most of the thousands of wampums on display have no descriptions. The criminals say they cannot be returned to us because they don’t know who they stole them from. The thieves do not get to keep theml Give us all our property right now. They admit they stole them. McGill, return all the wampum to the MohawkMohers of Kahnawake and they will find the original owners. McGill needs to explain why there is no depth analysis for each belt. Why is information being deliberately left out. The belts look lonely and misunderstood like they want to come home.  

Notably, in an alcove at the museum are displayed with great honor paintings of the Sisters of Providence who were in charge of the “Pig Sty Cemetary” where thousands of non-native and native children who were kidnapped by them, many at birth, taken to St. Jeanne de Dieu Hospital to be mistreated, sold, sent to McGill ‘s Allan Memorial Institute to be experimented upon. They either died or were sent back to the nuns, who disposed of them by chopping them up and making the other children feed their remains to the pigs. A nun told the story to an inquiry. 

The only depiction in the exhibit of indigenous is showing three men sprawled around their tent dead drunk. But they did not have any of  the drunken white men brawling on the streets of Montreal.  This is McGill cheap shot to portray a deplorable image they have always tried to reinforce as their stereotype of us. 

McGill ignores the Longhouse people and natural kanienkehaka who are the majority of the indigenous people. Government of Canada want band councils to interpret for them, who have no authority to speak for us. Only original people have that knowledge. Band members are a creation of Canada. These traitors have forfeited their birthrights when they went into the Canadian system, who have a huge bias against us. We will never ever say anything good about Canada, the church, the band councils and all the institutions responsible for benefitting from the genocide.

Everyone has their own way of talking. Like Robbie Robertson said, we all got a song: God gave us each a song.Thats how we know who we are. Everyone has a song. We have come. Beat the drum. The land trembles with dancing. We have come. Bang the drum. Making a noise in this world. Making a noise in this world. You can bet your ass. It won’t go quietly. Making a noise in this world. I don’t want your promise. i don’t want your whisky. I don’t want your blood on my hands. I want only what belongs to me. I think you thought I was gone. i think you thought I was dead. You won’t admit it that you was wrong. Ain’t there some shit that should have been said. Making a noise in this world. Making a noise in this world.

"Making A Noise In This World"_500 Nations United_Robbie Robertson

“Making A Noise In This World”_500 Nations United_Robbie Robertson

Symposium - Autour des wampums : histoires et perspectives - Jour 1

Symposium – Around the wampums: stories and perspectives – Day 1

Kahnistensera@riseup.net

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GET YOUR “COSMIK DEGREE” AT INDIGENOUS MCGILL

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MNN. Mar. 3, 2024. There’s only one rule when you are in a fight. WIN! As you read “Indigenous McGill”, listen to the maestro, Frank Zappa, who eerily mimics what’s been going on: 

Lyrics

The Mystery Man came over
An’ he said: “I’m outa-sight!”
He said, for a nominal service charge
I could reach Nirvana t’nite
If I was ready, willing ‘n able
To pay him his regular fee
He would drop all the rest of his pressing affairs
And devote His Attention to me
But I said
Look here brother
Who you jivin’ with that Cosmik Debris?
Now what kind of a mask man are you anyway?
Look here brother
Don’t you waste your time on me
The Mystery Man got nervous
An’ he sorta, fidget around a bit
He reached in the pocket of his Mystery Robe
An’ he whipped out a shaving kit
Now, I thought it was a razor
An’ a can of foamin’ goo
But he told me right then when the top popped open
There was nothin’ his box won’t do
With the oil of Afro-dytee
An’ the dust of the Grand Wazoo
He said
“You might not believe this Pancho, but it’ll fix up that war paint for you too”
An’ I said
Look here brother (thank you mask man. thank you)
Who you jivin’ with that Cosmik Debris?
Ah, mask man is a faggot
Look here brother
Don’t you waste your time on me
I’ve got troubles of my own, I said
An’ you can’t help me out
So take your meditations an’ your preparations
An’ ram it up yer snout
“BUT I GOT A KRISTL BOL!”, he said
An’ held it to his horse
So I snatched it
All away from him
An’ I showed him how to do it right of course
I wrapped a newspaper ’round my head
So I’d look like I was Deep
I said some Mumbo Jumbos then
An’ told him he was goin’ to sleep
I robbed his rings
An’ pocket watch
An’ everything else I found
I had that sucker hypnotized
He couldn’t even make a sound
I proceeded to tell him his future then
As long as he was hanging around
I said
“The price of pajamas has just gone up
An’ yer ol’ swarmy have just gone down”
Look here swarmy
Who you jivin’ with that Cosmik Debris?
(Now is that a real poncho or is that a Seattle poncho who can tell anymore?)
Don’t you know
You could make more money in sindication
So don’t you waste your time on me
Ohm shonty, ohm shonty, ohm shonty-ohm
Source: Musixmatch
Songwriters: Frank Zappa
Cosmik Debris lyrics © Munchkin Music Co

Frank Zappa - Cosmik Debris (Visualizer)

NOW READ THE STORY ABOUT “INDIGENOUS MCGILL”:

 

Indigenous McGill

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SYRACUSE COURT: IROQUOIS PEOPLE IGNORED AGAIN IN NEW YORK STATE-US LAND GRAB

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Re: Regarding Canadian St. Regis Band of Mohawk Indians, et. al, v. State of New York, et al., Case No. [5:82-CV-0783, 5.82-CV-114,5:89-CV-0829]

EDITORIAL NOTE: We are the original people placed in this part of the world as caretakers. We have always been here and we have covenant relations with everything living here. Everything belongs to our mother, the earth. We acknowledge, respect and give great thanks to her. This makes us all brothers and sisters. This bond never ends. We are the land and the people of the land. Every onkwehonweh knows this. The basis of the kaianerekowa Great Peace is to find the truth.   

Presented Feb 26, 2024 in Syracuse NY:

“We are Kanienkehaka and are here to make a public record of our duty to tell you that whatever happens in that court today is invalid. We are telling you that it is invalid because we object and they do not represent us, the Kanienkehaka.

The US forms agreements with parties within our nations that support its’ interests, and then they suppress everyone else’s voice. This is why they will not allow us into the court room and we are silenced.
We are in Syracuse today with other Onkwehonwe people.
We are all wearing T-shirts that say, “relevant decision maker”. The federal court today is meeting with a group called the ‘Tricouncil’ of Akwessasne’, who have identified themselves as representing the Kanienkehaka.
The Tricouncil do not represent the Kanienkehaka people because their legitimacy comes from outside of our Tekantiokwenhakstah, which is the circle of families that make up the RotInosaunee Confederacy, described in our Great Peace, the Kaienerekowa. You know us as the Six Nations Iroquois Confederacy.
Legitimacy only comes from decisions that are made within our Clans following the consensual decision making protocol. Decisions that come out of this process are transparent and fully vetted, and understood by the people. This has not been followed.
Also, the events taking place in the court today which we think concern a land settlement, uses the 1796 Seven Nations Treaty as its foundation for legitimacy. This treaty was signed between individuals and the United States, and attempted to remove inherent ownership of over 9 million acres of the original Kanienkehaka territory which includes but is not limited to the Adirondacks, the Catskills, and the Mohawk Valley.
The Seven Nations Treaty was illegitimate because it was signed by individuals who did not have the authority to do so. Specifically, Colonel Louis Cook, whose name O’tia:to karonkwen, which means “what identifies him is hung around the neck” , indicates his status as a newcomer to the Confederacy. These newcomers sit against the wall, watch and learn, and make a commitment to the Confederacy, and can never themselves be given full responsibilities. In this understanding, Louis Cook would have never been given the responsibility to negotiate and sign such an agreement. William Gray and Thomas Williams (Teharagwanegen) were also signatories to the Seven Nations Treaty.
The Seven Nations were a confederacy of trading partners consisting of separate villages along the St. Lawrence river valley. They were given the name nations by the English, who had no other frame of reference to understand the economic relationship of these communities. Their Wampum Belt was made by the Catholic Church, identifying them as adherents to their religion. They had no authority to sign away Kanienkehaka lands.
Despite trying to make it known through traditional and legal processes that the Tricouncil does not have the authority to sign away our lands, we have been ignored, and most of our people have been deliberately excluded from the discussions going on right now.
Whatever decision or deal that is made between the United States government, the State of New York, and any other entity and the Tricouncil is invalid. This is for public record”.
—————————————————————
BACKGROUND
THE HAUDENOSAUNEE – MOHAWK -ONEIDA, ONONDAGA, CAYUGA – SENECA – TUSCARORA -TITLEHOLDERS OF THE KANIEN’KEHAKA NATION MADE THE FOLLOWING DECLARATION CONCERNING AKWESASANE LAND CLAIM SETTLEMENT Declaration of Kanien’ke’keha:ka Titleholders concerning Akwesasne Land Claim Settlement. – U.S. District Court – N.D. of N.Y. Filed Feb. 26, 2024, At !0. O’clock 00, John M. Domurad, Clerk. -Syracuse.
This declaration is being stated before the court on behalf of several condoled Rotiiane [chiefs] of the Mohawk Nation Council of Chiefs {MNCC}.
This hearing today has been called by the Magistrate in order to settle any outstanding issues related to the ongoing settlement negotiation. We wish to tell you, the Mohawk Nation council has numerous outstanding issues and concerns regarding the draft settlement, ranging from the Nations implication with the 1796 treaty to the use and occupancy provisions contained in the internal agreement. These concerns have yet to be addressed or seen as relevant to present Mohawk Nation legal council, Alexlandra Page [esq.]. Legal counsel was asked several times to include all condoled leadership as attendees to this hearing, but Alexandra Page [esq] outright denied our request to be present.
Since 2005, the Wolf, Bear and Turtle clan families have not been in agreement regarding Mohawk Nation Council of Chiefs participation in the litigation and settlement. MNCC cannot and should have not proceeded due to our lack of Ska’nikon:ra [our ability to come to one mind]. However, despite this  impasse, certain individuals of the Mohawk Nation Council, along with its representative lawyer, have decided to move forward with settlement negotiations, without the full consensus of the condoled council and “the People of the Longhouse.” We believe this has wrongly given the impression to the court and the rest of the settlement legal council that the Mohawk Nation is a willing party and active participant before this. court.
The Kanien’keha:ka are not American citizens nor are we a “Dependent Domestic Nation”. We are  people who continue to adhere to principles and philosophies entrenched within our very own existence, that. of which is the Kaianere’ko:wa or the constitution of the Rotinonshon:ni. We will forever continue to uphold our responsibility of protecting the land and water for the use and enjoyment of our future generations – as long as the sun shines,  the grass grows and the water flows. Our law preempts any and all paternal orders/law imposed, imagined or written.
Federal courts are an unfit negotiation forum for the Kanien’keha:ka Longhouse People and we are not to be subjects of the US court system – as the Kanienkeha:ka Longhouse People the nation-to-nation framework laid out by the Teiohate Kaswentha [Two Row Wampum]. Two Row Wampum, a treaty of non-interference between two sovereigns, the Rotinononhsion:ni and the federal government. The sovereignty of the United States government came from the Original People of the land, they did not declare independence from the original people of this land. We did not sign a doctrine with Europeans, they signed them with us.
Additionally, we carry the Sewatokhwatshera [One Dish, One Spoon]as our understanding of our relations to and with the land held in collective with all Onkwehon:we. This treaty bars us or any others  from exclusively claiming the lands along the Great  St. Lawrence River. These Onkwehon:we lands and its resources are to be held in common.
The Kanien’keha:kia are able to choose to emancipate from the United States government, tribal government or any entity. We are the host nation. The Kanien’keha:ka, as a nation, has never surrendered jurisdiction through a treaty of surrender agreeable by law in 1948 under Statutes 28 USC 232 and 233 to the State of New York or United States of America. Subsequently, the United States is motherless and cannot exert authority over a mother nation.
The Kaianere’ko:wa, the constitution of the Rotinonsion:ni Confederacy, clearly identifies the women of each clanship within our nations to be the progenitors of the soil and sole titleholders of Kanonhsionni:keh – Country of the Rotinonhsionh:ni. Only the Clanmothers and women of the Rotinonshion:ni have the authority to make important decisions relating to Rotinoshonni lands, whereas the Rotiia:ne and warriors of the Rotinonhsion:ni have the mandate from the women to act in the protection of our territory and to assert our sovereignty.
As One Mind, in consideration of the facts, history, and the welfare of A:se Tahitikonhsontankie, The Faces Yet to Come, of which we are bound by duty to act in their best interest – we cannot agree to any agreement, settlement or treaty that threaten our claim to the land in Kanien:ke, the Mohawk Valley, or to Atirontaksne, our nine million acres in the Adirondacks, of which the Kanien’keha:Lka Nation has never ceded, quitclaimed, extinguished nor relinquished and of which we will maintain the absolute aboriginal title.
The Kanien’keha:ka, as a Nation, reaffirms its position against any and all proposed settlement of our ancestral lands. Having absolute aboriginal title, we shall maintain and exercise our inherent Right to the Land and Right upon it, including but not limited to, travel and sustenance by hunting, fishing, planting and gathering food or medicine and we shall maintain and exercise our Right to live in Peace where we wish upon our land, free from taxation. Furthermore, we shall maintain and exercise our Duty to Keep and take care of the Earth and strive to be in harmony and balance with her. We shall maintain and exercise our Law of Peace, to exist in peace with creation and people.
Tho
Sharenho:wane
Condoled Wolf Clan Roia:ne”
New York State looks at this trial as a prize fight but they don’t know we have Tiger Man McCool on our side. He’s had a  lot of fights. Bobby Bare sings about being a winner:

The hulk of a man with a beer in his hand                                                                                                                                                 He looked like a drunk old fool

And I knew if I hit him rightWell, I could knock him off of that stoolBut everybody, they said, “Watch outHey, that’s Tiger Man McCoolHe’s had the whole lotta fightsAnd he’s always come out the winner”Yeah, he’s a winner
But I had myself about five too manyAnd I walked up tall and proudI faced his back and I faced the factThat he had never stooped or bowedI said, “Tiger Man, you’re a pussycat”And a hush fell on the crowdI said, “Let’s you and me go outside and see who’s a winner”
Well he gripped the bar with one big hairy handThen he braced against the wallHe slowly looked up from his beerAnd, my God, that man was tallHe said, “Boy, I see you’re a scrapperSo just before you fallI’m gonna tell you just a little‘Bout what it means to be a winner”
He said, “Now you see these bright white smilin’ teethYou know they ain’t my ownMine rolled away like ChicletsDown the street in San AntoneBut I left that person cursin’, nursin’ seven broken bonesAnd, uh, he only broke, uh, three of mine andThat makes me the winner”
He said, “Now behind this grin I got a steel pinThat holds my jaw in placeA trophy of my most successful motorcycle raceAnd each morning when I wake and touchThis scar across my faceIt reminds me of all I got by bein’ a winner
Now this broken back was a dyin’ actOf a handsome Harry ClayThat sticky Cincinnati night, I stole his wife away (beat it)But that woman, she gets uglierAnd she gets meaner every dayBut I got her, boyAnd that’s what makes me a winner”
He said, “You gotta speak loud when you challenge me, son‘Cause it’s hard for me to hearWith this twisted neck and these migraine painsAnd this big ole cauliflower earAnd if it wasn’t for this glass eye of mineWhy, I’d shed a happy tearTo think of all that you gonna get by bein’ a winner
I got arthritic elbows, boyI got dislocated kneesFrom pickin’ fights with thunderstormsAnd chargin’ into treesAnd my nose been broke so oftenI might lose if I sneezeAnd, son, you say you still wanna be a winner?
Now, you remind me a lot of my younger daysWith your knuckles a-clenchin’ whiteBut, boy, I’m gonna sit right here and sip this beer all nightAnd if there’s somethin’ that you gotta gain or proveBy winnin’ some silly fightWell, okay, I quit; I loseYou’re the winner”
So I stumbled from that barroomNot so tall and not so proudAnd behind me, I still hear the hoots of laughter of the crowdBut my eyes still see and my nose still worksAnd my teeth are still in my mouthAnd you know, I guess that makes meThe winner
Box 991 kahnawake que. canada J0L 1B0

DISCOVERING DEAD CHILDREN FED TO PIGS UNDER QUEBEC LIQUOR BOARD WAREHOUSE

Posted on by
 MNN. Feb. 6, 2024. The Duplessis Orphans have been standing with the Kahnistensera Mohawk Mothers over the issue of unmarked graves of native and non-native children. SAQ is the Quebec Societe des alcools du Quebec which is a government department that distributes wine, beer and spirits to over 400 stores in Quebec.  The SAQ warehouse site is known as the “pigsty cemetary” where dead native and non-native children were allegedly fed to the pigs.
[Translation from French.]
“GRAVES ON SAQ LANDS?   
Nathaëlle Morissette La Presse, February 6, 2024
The possible presence of anonymous graves of orphaned and aboriginal children in a former cemetery located on current SAQ grounds could extend the $300 million expansion of the liquor distribution center, which has been suspended since the beginning of January 2024.

WHAT YOU NEED TO KNOW. 

The SAQ stoppage of the expansion and modernization of its liquor distribution center was at the request of the Duplessis Orphans and the Mohawk Mothers,l which suspect the presence of graves of native and non-native children. A portion of the SAQ’s land is located on a former cemetery. A meeting is expected to take place between the Crown corporation and the two groups to discuss the setting up of a protocol.

The SAQ suspended the excavation at the request of the Comité des orphelins et orphelines institutionnalisés de Duplessis and Kanien’keha : ka Kahnistensera, a group of aboriginal activists commonly referred to as the “Mohawk Mothers”.  In a January 8 letter they requested the crown corporation to suspended the construction so that “basic precautions” can be put in place.The SAQ liquor distribution center and head office is located in the eastern part of Montreal, near the Louis-Hippolyte-La Fontaine bridge-tunnel.The expansion and automation of the center is scheduled for completion in 2027  and is estimated to cost around $300 million. This includes a new 192,000 sq. ft. building. The SAQ will expand its online offering to 20,000 products, increase warehouse processing speed and offer 24-hour delivery, which is presently not the case. 

“…the SAQ warehouses on Rue des Futailles is a former cemetery that once belonged to the Sœurs de la Providence, [Sisters of the Providence]” according to the notice sent to La Presse . “The site served as an informal cemetery for unclaimed bodies of patients who died at Hôpital Saint-Jean-de-Dieu. It’s possible there are burials of anonymous children, or some named from the Duplessis Orphans, and a strong probability that aboriginal children were also buried on the site.”

The letter from the Duplessis Committee and Mohawk Mothers point to a high probability of anonymous burials of Aboriginal and non-Aboriginal children on the site. Both parties would like to establish an archaeological and forensic protocol with the SAQ to ensure the protection of human remains prior to excavation. They have requested a meeting with the company’s management. The SAQ confirmed that it would like to discuss the next steps with both groups. “Upon receipt of [the] letter [from the Duplessis Orphans and Mohawk Mothers], SAQ decided not to undertake excavation on the proposed expansion, while establishing a plan of action.”

For the moment, no meeting date has been set.”Official exhumation measures were […] undertaken on this property in the late 1960s, before it was owned by the SAQ,” the Crown corporation stated in an official statement by email to La Presse.

BY THE BOOK. 

According to anthropologist, Philippe Blouin, who works closely with the Mohawk Mothers and acts as their French interpreter, the signatories were only notified of the work stoppage late on Friday February 2nd, a few hours after La Presse had questioned the SAQ about the matter. “It was registered as a cemetery,” says Blouin, who is also a lecturer and doctoral candidate in anthropology at McGill University. “Unofficially, it was called the “pigsty cemetery”. Unclaimed bodies, mostly of children who were at Saint-Jean-de-Dieu, were buried there. Many of the bodies were exhumed and transported to Saint-François-d’Assise Cemetery. By accident, in 1999 during the expansion projects [of the SAQ] some bones were found.”

Their letter stated, “As representatives of the Duplessis orphan and Mohawk communities, we do not wish to see such accidental discoveries happen again,” reads the letter. In 1999 and today, the SAQ asserts that the were “animal remains”.

Regarding the distribution center, Hervé Bertrand, president of the committee representing the Duplessis orphans, is convinced that human bones were involved. If the SAQ won’t cooperate, he won’t hesitate to go to court, he told La Presse.

A ROYAL VICTORIA, TAKE 2? 

The SAQ case is not the only one of interest to the aboriginal group, whose role in Mohawk law is to ensure the preservation of traditional territory. The Mohawk Mothers have gone to Quebec Superior Court and forced a halt to the work planned at the Royal Victoria Hospital for McGill University to expand its campus. The Mohawk Mothers fear that excavation work will destroy possible native burials and clandestine graves. In October the Superior Court forced McGill University and the Société québécoise des infrastructures (SQI) to reinstate the Panel of Expert Archaeologists to carry out proper excavations. A few weeks ago the SQI and the university appealed the ruling. The appeal will be heard on June 11.

The brilliance of this song is because it is being sung by the spirit of our buried children, by The Band Perry: “If I die young , bury me in satin. Lay me down on a bed of roses. Send me on the river at dawn. Send me away with the words of a love song. Or make me a rainbow and I’ll shine down on my mother. She’ll know I am safe with you when she stands under my colors. And life ain’t even gray but she buries her baby. The sharp knife of a short life. Well I have had just enough time. If I die young bury me in satin . . . .”
Kahnistensera@riseup.net
box 911, kahnawake, que. canada J0L 1B0

AIR PRODUCTS & CHEMICALS INC. WASTE TO BE DUMPED INTO ST. LAWRENCE RI.

Posted on by

MNN. THE FOLLOWING REPORT WAS READ ON KRK1:30 RADIO KAHNAWAKE @ 12:35 PM MON. FEB. 5/24. 

“Feb 5, 2024: as read on K103 Radio, Kahnawake at 12:35

Time Sensitive: Let’s talk about Air Products & Chemicals Inc. 

Nine years ago, I began working in Akwesasne as a family physician. One of the strong currents underlying the health of Akwesasro:non is that the environment is heavily polluted and that many of the people are sick. The high levels of PCBs, lead, mercury, benzene, fluoride, dioxins, arsenic, and cyanide have been documented in many research studies in Akwesasne and are felt to be responsible for the elevated levels of cancers, diabetes, mental health illnesses like dementia and depression, developmental disorders in children, and endocrine and autoimmune disease.

The corporations responsible for this air, water, and soil pollution have done extensive remediation to decrease these chemicals in the environment. But it is never enough. People are still asked to eat only a small amount of fish, garden in soil that is brought from elsewhere, not pick medicines in certain areas, and of course not to drink untreated water from the Kaniatarawenen:en, or the St. Lawrence River. We have a responsibility to be on constant vigilance, stewarding the lands against further damage, so that our ‘Coming Faces’ will be able to live in a healthy environment.

In July 2022, the United Nations officially recognized that a clean, healthy, and sustainable environment is a human right. Both Canada and the United States have also recognized this right. At the same time, to mitigate Climate change, both countries are looking for energy solutions that do not emit carbon into the atmosphere. One company, Air Products and Chemicals Inc., aims to make hydrogen fuel in a facility that will be built in Massena, NY, adjacent and upriver from Akwesasne. I have read all the available documentation.

Specifically, Air Products & Chemicals Inc., will take water from the St. Lawrence River, clean this water using treatment chemicals called ‘biocide’, and then subject it to an electric current, called ‘electrolysis’, and break the water molecules into its component parts of hydrogen and oxygen. The oxygen will be released into the atmosphere, and the hydrogen will be dried, liquified, stored in tankers, and then driven by trucks 500 miles away to be used in the travel industry as clean fuel. It is considered clean because the energy used to make the hydrogen is hydroelectric. The effluent, or waste from the plant, will consist mostly of water, and at 90-degree F will be disposed of into the nearby Grasse River via the Massena Canal. Right now, Air Products & Chemicals Inc., are applying for aState Pollutant Discharge Elimination System (SPDES) Permit to discharge this waste into the river.

There are concerns about many aspects of this project: there are wetlands to be disturbed, trees to be clear cut, and the homes of endangered species like the Northern Long Eared bat and the Monarch butterfly may be affected. Would 90 degrees F water cause thermal pollution to the Grasse River? Would the armoured and sediment cap that has been placed over the riverbed of the Grasse River, sequestering the previous pollution, be affected, and breached? Is it safe to drive hydrogen fuel through our community? Are there truly no archeological sites in the area? The documents that I have read are very detailed, and using science and regulations, Air Products & Chemicals Inc. have done their due diligence and answered most of these questions.

However, we should have a persistent concern. Air Products & Chemicals Inc plans to send its effluent into the Massena Canal. The Massena Canal was built in 1893, flows into the Grasse River, previously provided hydroelectricity to the Alcoa plant, and is no longer in use. The Massena Canal was NOT part of Alcoa’s remediation plan. Will this effluent from the Air Products & Chemicals Inc. discharged into the Massena Canal disrupt the sediment on the canal’s bottom? What is the depth and the flow rate of the canal waters? What does its sediment contain? Does this sediment contain high levels of PCBs that will then be carried to the Grasse River, over the riverbed armoured cap, right to the waters of Akwesasne?

The Air Products report says, “No significant socioeconomic impacts are expected, and the proposed project is not anticipated to result in disproportionately high or adverse impacts to low income and/or minority populations. Subsequently, no mitigation measures are proposed”. The proposed site is also described as ‘previously undeveloped with no history of industrial activity’. These statements are not true. We are downwind and downstream of three Superfund sites in the adjacent areas of this proposed project. There are many research studies that have shown the deleterious effects of contaminants from these Superfund sites on the health of the people of Akwesasne. Superfund sites are polluted locations in the United States requiring a long-term response to clean up their hazardous non-usable material. The Grasse River remediation project was only completed in 2021, but the area has never been remediated to its natural state.

Akwesasne was not listed as a special interest group. Akwesasne was not officially invited to any information and consultation sessions. Notices were only posted in the Watertown and Massena newspapers. Akwesasne community members who attended the July 12, 2023, meeting were reassured that Air Products & Chemicals Inc. would hold an information session in Akwesasne later. Despite many attempts to contact Air Products & Chemicals Inc., this meeting never happened, and the information was eventually obtained through a freedom of information application to the Department of Environmental Conservation (DEC).

Given that we are downstream, adjacent to Massena, and have a very public, historic, ongoing, adverse, distrusting relationship with the corporations responsible for the three Superfund sites, we wonder why our people were deliberately kept out of the plans for this project. We became substantively aware of this project two weeks ago. We have until February 8, 2024, to make our concerns known to the DEC who evaluate the SPDES Permit of Air Products & Chemicals Inc.

I would add at this moment that we, as stewards of our mother, as Okwehonwe — we don’t rip apart the molecules of our mother’s water. We protect the water, give thanks to the water- industrialism no matter how it’s advertised as being “green”, it’s painted, and is about money. They will always have the underlying desire to separate us from the relationships we have to the air, water, and plant life. We must make our voices heard and protect ever acre of wetlands we have. We must make our voices heard and not allow the sleeping waters that contain the contaminated sediment to be awakened.

As it stands, the SPDES permit must be denied or at least delayed. Your voice matters. Please- write, email, or call the DEC and urge them to deny Air Products & Chemicals Inc. the SPDES permit. 

Miranda Gilgore, NYSDEC Region &  Headquarters

State Office Building – 317 Washington St, Watertown, NY 13601

Phone: (315) 785-2245

Email: DEP.R6@dec.ny.gov

 

Ojistoh Horn, MSc, MD, CCFP”

 

Deep Purple sang about this. “Smoke on the water”. “We all came out to Montreux on the Lake Geneva shoreline to make records with a mobile. We didn’t have much time. “Frank Zappa and the Mothers” were at the best place in town. Until some stupid with a flare gun burned the place to the ground. Smoke on the water, fire in the sky. Smoke on the water, fire in the sky… 

https://www.youtube.com/watch?v=krBTb6ga-MM

thahoketoteh@ntk.com

MohawkMothers.ca

kahnistensera@riseup.net

mohawknationnews.com 

box 991, kahnawake, quebed canada. J0L 1B0

kahentinetha2@protonmail.com

DENY “AIR PRODUCTS” PERMIT BY FEB. 8/24.

Posted on by

MNN. January 31, 2024. There are questions about “Air Products”. We need to know if their product is safe. Please post & distribute this. niawen kowa. MNN.

“Air Products in Massena – the SPDES permit must be denied.

Akwesasro:non have been largely unaware of the plans to open an Air Products and Chemical Incorporated facility in Massena, NY. Massena is located a few miles upstream of Akwesasne on the St. Lawrence River, or Kaniatarawenen:en.

Air Products is advertised as a ‘green’ hydrogen facility. It will use subsidized hydroelectric energy of the Moses Power Dam to run an electrolysis reaction to divide water molecules into their oxygen and hydrogen components. The hydrogen will be stored in tankers, transported by trucks, and sold to large commercial entities as an alternative energy source. This is described as a ‘green’ climate change solution. The facility is currently applying to the Department of Environmental Conservation (DEC) for its State Pollutant Discharge Elimination System (SPDES) Permit.

These are important details of Phase one of the Air Products Massena facility:

Once operating, the facility will consume 3 million gallons of water daily from the St. Lawrence River.

In its SPDES permit application, the facility is requesting to discharge water at 90 degrees Fahrenheit into the Grasse River. Will this cause thermal pollution?

Hydrogen is highly flammable (recall the Hindenburg transport balloon?) and an estimated 25 trucks per day will transit east to Interstate Highway 87, straight through Akwesasne Territory.

An undisclosed type and amount of Biocide and Disinfectant will be discharged into the Grasse River, which flows downstream into the St. Lawrence River. What will happen to the plants that were placed in the Grasse River for remediation?

Approximately 80 acres of forestry and wetlands behind Alcoa will be clear-cut – a process that has already begun. These wetlands currently house endangered animals and plant life.

Additionally, the wetlands filter water and their roots strengthen the soil, preventing erosion. These wetlands are in proximity to Alcoa West’s Potliner Disposal Sites, lagoons and landfills containing fluoride, cyanide, PAHs, PCBs, and metals. Destroying these wetlands risks the integrity of our natural ecological barrier between these industrial waste zones and the Kaniatarawenen:en. 

The chemicals listed underlie the incredible contamination of the lands, waters, air, plants, medicines, trees, animals, and fish surrounding Akwesasne. In the 1970’s, Maclean’s magazine described Cornwall Island, a district of Akwesasne, as an island “Unfit for Man or Beast”. Many studies have linked this pollution to serious health problems in the people in Akwesasne. There are anecdotal high rates of cancers, autoimmune, liver, endocrine, diabetes, mental, and other health issues seen by the health workers of the community. These wetlands are integral to our health, as well as those of endangered species of wildlife, plants, insects, and fish. We have a responsibility to steward these forests and wetlands. Chemicals and thermal pollution are not safe for our fish, wildlife, or plant life. We have not been reassured that the integrity of the caps over the Grasse river bed will not be damaged by this proposed industry.

The community of Akwesasne has not been consulted about Air Products’ plans. If this is Phase 1, then what is Phase 2? There has NOT been free, prior, and informed consent of our people to this project. We have a right to know what is happening in proximity to our territory. We should not have had to get this information by a Freedom of Information process. We have a responsibility to steward the land, water, and the air. We must ensure that the historical impact of industrialization does not happen again. We need more information to make informed decisions for the future of ‘The Coming Faces’ and our environment.

As it stands, the SPDES permit must be denied. The due date is February 8, 2024.

Please- write, email, or call the DEC and urge them to deny Air Products the SPDES permit.

Miranda Gilgore,                                                                                                                                                                                  NYSDEC Region 6 Headquarters,                                                                                                                                                            State Office Building – 317 Washington St., Watertown, NY 13601                                                                                                  Phone: (315) 785-2245, Email: DEP.R6@dec.ny.gov

Ojistoh Horn, MSc, MD, CCFP

 

Sarah McLachlan and Robbie Robertson englightened us.  [World on Fire] “Hearts are worn in these dark ages. You’re not alone in this story’s pages. The light has fallen amongst the living and the dying. And I’ll try to hold it in, yeah I’ll try to hold it in. The world is on fire, it’s more than I can handle. I’ll tap into the water, try to bring my share. I’ll try to bring more, more than I can handle. Bring it to the table, bring what I am able. I watch the heavens but I find no calling. Something I can do to change what’s comin’. Stay close to me while the sky is falling. I don’t wanna be left alone, don’t wanna be. alone. The world is on fire, it’s more than I can handle. I’ll tap into the water, try to bring my share. I’ll try to bring more, more than I can handle. Bring it to the table, bring what I am able. Hearts break, hearts mend, love still hurts. Visions clash, planes crash, still there’s talk of Saving souls, still the cold is closing in on us. We part the veil on our killer sun. Stray from the straight line on this short run. The more we take, the less we become. The fortune of one man means less for some. The world is on fire, it’s more than I can handle. I’ll tap into the water, try to bring my share. I’ll try to bring more, more than I can handle. Bring it to the table, bring what I am able. The world is on fire, it’s more than I can handle. I’ll tap into the water, try to bring my share. I’ll try to bring more, more than I can handle. Bring it to the table, bring what I am able.”

 

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MohawkMothers.ca

kahnistensera@riseup.net

mohawknationnews.com

Box 991, kahnawake que.canada J0L 1B0 kahentinetha2@kprotonmail.com