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MNN. March 31, 2023. OCTOBER 25TH, 2024, IS THE 100TH ANNIVERSARY OF THE PLANNED EXTINCTION OF THE INDIGENOUS PEOPLE. INSTEAD IT WILL BE THE CELEBRATION OF THE FAILURE OF THE PLAN TO “SOLVE THE INDIAN PROBLEM”.
The Pope announced that the Doctrine of Discovery has been recinded. He acknowledges and affirms the genocide happened in Canada. Canada supports the Pope’s comments through Sections 35 and 52 of the Constitution Act of Canada 1982 that the kaianerekowa is the law of the land and and that all Canadian laws are “null and void”. This is at odds with the enforcement of the “Indian Lands Act” and the “Indian ACT. The illegitimate government of Canada has plead guilty to all the genocide, i.e. residential schools, land theft, destruction and rape of our mother, ad nauseum.
We were always a natural part of turtle island. We have been blocked from taking care of our mother. The Doctrine underlies all the land transactions throughout Canada. It lead to the increased wealth and power of Europe which was the foundation for the industrial revolution, increased globalization, capitalism and neo capitalism. The colonial power Canada is Corporation # ISO CA 3166-1 registered in the Vatican, as are all corporations, based on the fraudulent Doctrine of Discovery. Indian Affairs is a department of the army and the war will never end until the military government of Canada is neutralized. Canada is a corporation owned by a few banking families that claim to own every municipality throughout turtle island and through the birth certificates of every child born in Canada.
The greatest form of slavery is when the slaves believe they are free. 500 plus reserves were created as prisoner of war camps on October 25, 1924 [Indian Lands Acts]. The end of the 100 year plan of our demise is now over! We will be free and Canada will be dissolved. Canada is a corporate operation masquerading as a country. The Montevideo Convention of 1932 sets out the criteria for a true country, which must have its own language, culture and land. Canada has none of these. They’ve here to exploit all our natural resources.
All these criminals and their families who take oaths to the King of England must be immediately arrested and excommunicated from our land. We never invited them here. All immigrants must ask us for our permission to come here and live amongst us under the law of the land, as caretakers of all of turtle island for future generations through nature, truth and justice. The multi generational invaders can never become indigenous to this land they call Canada. They must adhere to the indigenous law of peace.
The kaianerekowa is the law of the land. The usurpers rely on the law of the water, Admiralty laws. All courts in Canada are private corporations under Admiralty law.of the seas.
KAIANEREKOWA WILL NEVER RECOGNIZE CANADA. This law has been applied in Canada militarily to hold indigenous people in place and forcefully assert their admiralty jurisdiction on us so the Crown can plunder our resources.
THEY NEED TO HALT THEIR ECOCIDAL ASSAULT ON OUR MOTHER EARTH NOW! Canada is going to be accountable for the crime of genocide. In other words, Canada is an illegal entity that is based on genocide and theft and the penalty must be dissolution of Canada. Our planned celebration of the end of Canada will be October 25, 2024, exactly 100 years after the Minister of Indian Affairs proclaimed the “100 Year Plan to be Rid of the Indian Problem”. Germany and the world did not reconcile with the Nazis. Kaianerekowa can never reconcile with genocide.
These are truths. Canada must account for these truths.
Donavan sings about the first land out of the water, onowarekeh, turtle island. and the first humans to come on the earth, us.
The continent of Atlantis was an island Which lay before the great flood In the area we now call the Atlantic Ocean. So great an area of land, That from her western shores Those beautiful sailors journeyed To the South and the North Americas with ease, In their ships with painted sails. To the East Africa was a neighbour, Across a short strait of sea miles. The great Egyptian age is But a remnant of The Atlantian culture. …..The antediluvian kings colonised the world All the Gods who play in the mythological dramas In all legends from all lands were from far Atlantis. Knowing her fate, Atlantis sent out ships to all corners of the Earth. On board were the Twelve:The poet, the physician, The farmer, the scientist, The magician and the other so-called Gods of our legends. Though Gods they were – And as the elders of our time choose to remain blind Let us rejoice And let us sing And dance and ring in the new Hail Atlantis! . . .
She:kon everyone. We are bracing for the hearing tomorrow at the Quebec Superior Court while the excavators and backhoe are already digging up our land at the Royal Victoria Hospital. We want to thank everyone that supported us in our struggle to protect our land and children. We will post updates shortly. Stay tuned.
p.s.: I have been notified that I have made a factual mistake at a recent speech at Concordia by stating that the minister of Crown Indigenous Relations Mark Miller had served in the Canadian military in the Oka crisis. While Miller was effectively an infantry commander in the Canadian Army Primary Reserve, he was not present in Oka as he was 17 years old and his military duty was allegedly peeling potatoes. I was misinformed, and if the Prime Minister and the Pope can apologize, so can I. kahentinetha
As Late Kurt Cobain apologized for leaving this world,
What else should I be? All apologies What else could I say? Everyone is gay What else could I write? I don’t have the right What else should I be? All apologies
[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  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  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.
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
SOCIÉTÉ QUÉBÉCOISE DES INFRASTRUCTURES,
MCGILL UNIVERSITY; OFFICE OF THE PRINCIPLE & VICE CHANCELLOR;
CITY OF MONTRÉAL; and STANTEC CONSTRUCTION:
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:
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.
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.
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.
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.
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: firstname.lastname@example.org; email@example.com
Me Alexandre Rouanet-Bazinet,BERGERON, of DENILLE & ASSOCIATES, Counsel for SQI the defendant Société québécoise des infrastructures E-mail: firstname.lastname@example.org : 438-831-4032 / f.: 514 873-2516 DAJ@sqi.gouv.qc.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, Brigitte.email@example.com
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
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.
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.
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.
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
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.
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.
The Applicants are adamant that the Federal Court of Canada is the proper court to examine the case. The following arguments explain why.
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.
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.
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”.
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.
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:
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.
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.
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.
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.
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:
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.
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.
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.
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.
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.
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).
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.
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 :
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.
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.
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.
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.
Canada and its affiliated institutions are currently violating the sovereign rotinonhsonni constitution of the kaianerekowa, the Great Peace. Section 35  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 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.
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.
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.
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.
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.
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: firstname.lastname@example.org; email@example.com
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”
MNN. NOV. 14, 2021. [By thahoketoteh of MNN] FROM: Mohawk Mothers, Secretariate of the kanien’kehá:ka kahnistensera, PO Box 991, kahnawake, Quebec, J0L 1B0
OUR FIGHT IS NEVER BEHIND US UNTIL THE GREAT PEACE WINS.
TO: -Société québécoise des infrastructures Direction générale de la requalification du site Royal-Victoria 445, Saint-Gabriel Street. Montreal (Quebec), H2Y 3A2 Email : firstname.lastname@example.org Telephone: 514 873 5485, 5413
-McGill University Office of the Principle & Vice Chancellor, 845 Sherbrooke Street West. Montreal QC, H3A 0G4 Telephone: 514-398-4180, Fax 514-398-4763
-Mairie [mayor] d’arrondissement de Ville-Marie, 800, Boulevard De Maisonneuve street East, Montreal QC, H2L 4L8
On November 10, 2021, a rally was held in front of the Allan Memorial Institute (AMI) bringing together family members of MK-Ultra experiments survivors, Duplessis orphans, McGill students and the Milton Park citizens’ committee to support the kanien’keha:ka kahnistensera’s (Mohawk Mothers) opposition to renovating the ex-Royal Victoria Hospital and AMIsites. Later that evening, the 50+ protestors accompanied the kanien’keha:ka kahnistensera’s as they shared their message in a 10 minute hearing with the non-decisional commissioners of the Office de Consultation publique de Montréal. This message, also transmitted to the responsible parties via an injunction T-1696-21 Nov. 9, 2021 filed in the Federal Court of Canada, stressed that: 1) no project can start without the permission of the kanien’keha:ka kahnistensera, as the traditional caretakers of kanien’keha:ka territory according to the precolonial Great Law of Peace, kaianerekowa, recognized by Section 35 of the Constitution Act of Canada, 1982; 2) the Royal Victoria Hospital and AMI sit on the location of the precolonial Iroquoian village and very likely contains archeological remains of interest to the kanien’keha:ka people. This land was never ceded by the Iroquois, as no land deed was shown to prove that such a transfer existed. The Société Québécoise des Infrastructures (SQI), City of Montreal, Hugh Allan family, and McGill University have thus bought, sold and handled stolen land; 3) strong evidence exists to support allegations that indigenous and non-indigenous adults and children would be buried on the site of the AMI, as a result of the psychiatric experiments of Dr. Ewen Cameron.
WHERE THESE “MIND CONTROLLERS” BELONG.
On November 11, 2021, the kanien’keha:ka kahnistensera noticed new materials on the website of the Office de Consultation publique de Montréal, which were posted without giving notice to the kahnistensera. One letter dated November 9, 2020 from McGill University’s Office of the Provost and Vice-Principal (Academic) to the Office de Consultation publique addressed the kahnistensera’s concerns, and contained a clear commitment to allowing the necessary forensic and ground-penetrating investigations to happen to assess the presence of human remains on the site of the AMI: “‘no reconciliation is possible until the truth is known’, the letter said. Therefore, we are ready to collaborate with government and Indigenous community representatives so that the proper investigations can be conducted”. Even though the kahnistensera approve this commitment, they were not directly addressed in the letter nor notified that it had been written. They have a strong concern about who exactly is targeted in the expression “Indigenous community representatives”, as the traditional Great Law of Peace, kaianerekowa, still in effect on the traditional homeland of the kanien’keha:ka nation, holds the kahnistensera responsible for caretaking the land, and nobody else.
Two other letters had also been sent on November 9, 2021, from the SQI to the Band Council offices of Kahnawake and Kanehsatake, inviting Band Councillors to collaborate on exchanging information on potential unmarked graves on the site of the AMI that the SQI claims to own. The two letters clearly circumvented and invisibilized the authority of the traditional caretakers of kanien’keha:ka territory, the kahnistensera, who had raised the allegations in the first place, and who are solely responsible for the land. Band Councils were forced upon Indigenous peoples by the Indian Act, and the resistance of traditional kanien’keha:ka government to this colonial government system was brutally crushed as the RCMP stormed the Akwesasne Longhouse in 1899 to impose it, killing chief Jake Fire and seizing wampums and traditional regalia. Given that Band Councils funnel funds from the Federal Government and assume control of Indigenous communities despite extremely low participation in tribal elections, they are not recognized as part of the traditional kanien’keha:ka nation, and they are in a conflict of interest that impedes any possibility of them being involved in the search for unmarked graves.
THE MEN’S FIRE ARE GONNA CLEAN UP THEIR ‘BRAINWASHING’ ACT!
This letter is to notify the proper protocol that will be followed now that the necessity of an investigation was acknowledged by McGill University and the SQI. In the current search for unmarked graves in the grounds of the Mohawk Institute in Brantfort, Ontario, near ohsweken (Six Nations of the Grand River), great care was taken to avoid the local Band Council from being involved, given their conflict of interest as representatives of the Federal government. Instead, a group composed of survivors and grassroots traditional Indigenous peoples –women, “kahnistensera” –, was formed to supervise and monitor the investigation. The same process will be followed in the upcoming ground penetrant radar investigation on the grounds of the AMI. A group composed of MK-Ultra survivors and their families, as well as the Secretariate of the kanien’keha:ka kahnistensera (Mohawk mothers), including representatives from every kanien’keha:ka clan (bear, turtle, wolf), will lead the investigation under the traditional Indigenous legal framework of the rotinonshonni (Iroquois) confederacy: the Great Law of Peace (kaianerekowa). Therefore, all future correspondence must be addressed to the Secretariate of the kanien’keha:ka kahnistensera. To ensure no conflict of interest, the role of the SQI, the Government of Canada, the City of Montreal and McGill University will be limited to allowing access to the grounds, financing the investigation using funds borrowed from the Iroquois Trust Fund in the 19th Century, and facilitating the investigation by releasing all files concerning medical experimentation programs at the Royal Victoria Hospital and AMI.
Secretariate of the kanien’keha:ka kahnistensera
Muse sings what’s around the corner; “Rise up and take the power back It’s time the fat cats had a heart attack chase the fat cats. You know that their time’s coming to an end We have to unify and watch our flag ascend (So come on)”
MNN. Nov. 10, 2021. [thahoketoteh of MNN] This is the full motion filed by the kanistenrsera mohawk mothers in the Federal Court of Canada on Nov. 9, 2021 and served on the four parties. In addition to our b rief we have filed a motion of application to the Federal Court of Canada T-1696-21. The Affidavit of Service has been served to all parties.
THE FOLLOWING ARE EXCEPTS OF THE KANISTENERA’S CONCERNS:
Federal Court Number: T-1696-21 Responders are societe quebecoise des infrastructures; mcgill university office of the principle and vice-chancellor; mairie d’ordinissement de ville marie; stantic inc.
This is a precedent for all turtle island cases. This will be addressed today at 7.10 pm EST. for ten minutes by Zoom between the two parties and a video will be available to the public. We are meeting today with the Commissioners of the project to inform them officially that they do not have our permission to construct their project on our unceded kenienkehaka land they must immediately leave and investigate the grounds for unmarked graves and burial sites.
The kanistensera have filed a Notice of Motion in the Federal Court of Canada to impede the projected demolition, construction, transformation of buildings, and the repurposing of the surrounding on the site of the Allan Memorial Institute, Ravenscrag gardens, and Royal Victoria Hospital [allotments 1 341 184, 1 341 185, 1 341 182 and 1 354 912 proposed by the City of Montreal on file no. 1217400001.
The kanistensera seek an order to stop the renovation plans until a thorough investigation of the grounds is carried out for searching unmarked graves of individuals unlawfully experimented upon; and until an injunction is issued to stop all construction.
IN THE FEDERAL COURT
Between: The kanien’kehá:ka kanistensera (Mohawk mothers) kahentinetha, kawenaa, karennatha and karakwine.
SOCIÉTÉ QUÉBÉCOISE DES INFRASTRUCTURES, MCGILL UNIVERSITY OFFICE OF THE PRINCIPLE & VICE CHANCELLOR, MAIRIE D’ARRONDISSEMENT DE VILLE-MARIE, and STANTEC INC.
APPLICANT’S WRITTEN REPRESENTATIONS
1. The kaianerehkó:wa, great law of peace, is the original constitution of the onkwehonweh, the original rotinonhshonni (Iroquois) people. Section 35 of the Constitution Act, 1982, recognizes and affirms existing aboriginal rights, e.g. the kaianerehkó:wa and teiohateh, two row wampum, as traditional legal frameworks for unceded rotinoshionni (Iroquois) territories. The kaianerehkó:wa and teiohateh, apply in this case and every other case in this territory.
2. According to Wampum 44 of the kaianerehkó:wa, the precolonial constitution of the rotino’shonni iroquois confederacy, every original indigenous woman is a caretaker of the land on behalf of the future generations: kononkwe ne konwatsirineh ne kanakerasera. ne enkotiyatakwehnyyokeh ne onwentsa. ronnonkwe tahnon ne konnonkwe ne enhatihsereh tsiniyakotaroten ne ronwatihnistenha, “The lineal descent of the people of the Five Nations shall run in the female line. Women shall be considered the progenitors of the Nation. They shall own the land, and the soil. Men and women shall follow the status of their mothers” (see Appendix 1).
3. Given their status as the progenitors of all life on onowarekeh (turtle island) since the beginning of life on earth and as the original owners of the land following Indigenous law, the kahnistensera must give permission for anything to be done to their traditional unceded homeland.
4. It is with this understanding that we original peoples seek the assistance of the Canadian judicial system in the peaceable resolution of preventing a miscarriage of justice on our land and resolve this dispute between us and your subjects. Nothing can be done on any part of turtle island without the permission of its sovereign indigenous people, as stated in Section 35 of the Charter of Rights and Freedoms. This court is bound by the Charter of Rights and must affirm the concerns found in section 35.
5. File no. 1217400001 of the City of Montreal provides for the demolition, construction, transformation of buildings, and the repurposing of the surrounding on the site of the Allan Memorial Institute, Ravenscrag gardens, and Royal Victoria Hospital (allotments 1 341 184, 1 341 185, 1 341 182, and 1 354 912). See Appendix 2.
6. The Société Québécoise des Infrastructures has allowed McGill university to plan a repurposing project for the site of the Royal Victoria Hospital, in a plan called “The New Vic”.
7. The Société Québécoise des Infrastructures Allan Memorial Institute has commissioned Stantec inc. to explore and plan demolition, construction and landscaping work on the site of the Allan Memorial Institute and the Ravenscrag gardens.
8. The respondents have illegally bought and sold stolen Indigenous property.
9. As the caretakers of thequenondah (two mountains beside each other/mount royal), we thus demand the immediate suspension of all reconstruction plans for the Royal Victoria Hospital and Allan Memorial Institute sites on the campus of McGill University, for the following reasons: the site is unceded kanien’kehá:ka territory; the site contains archaeological remains from the original precolonial Iroquoian village; the grounds of the Allan Memorial Institute must be investigated for potential unmarked graves of atrocities committed during the MK-Ultra program, between 1954 and 1963 by the CIA and Canada.
10. The kanien’kehá:ka land on which the Royal Victoria Hospital and Allan Memorial Institute sites are located are said to have first been transferred by the Sulpicians to private owner Pierre Raimbault as “concession 637” in 1708. No information has been provided to us attesting to the Sulpicians having acquired the said land from the rotino’shonni:onwe iroquoian peoples who have lived on this land since time immemorial. Jacques Cartier first encountered our rotino’shonni:onwe ancestors in 1535 and indicated that the village of “Hochelaga” was located at thequenondah (mount royal). Given our people’s practice of safeguarding the environment by moving our villages regularly throughout our territories, the village had been temporarily left to natural regeneration when Samuel de Champlain came back to the site, in 1603. When our people returned, they saw a group of strangers had moved onto our site and learned that they called the settlement “Ville Marie”. Unable to use the land to meet regularly with indigenous peoples from all directions of turtle island, our people renamed the location tionni’tio’tià:kon, “the place where the people separated”. As no proper land deed or certificate of cession of this land has ever been shown to us, the site is considered unceded kanien’kehá:ka land, as publicly acknowledged both by McGill University and the City of Montreal.
11. Only the kanien’kehá:ka’onwe, the “people forever of the flint”, can make decisions on the use of our land, in accordance with the kaianerehkó:wa (great peace), our ancestral constitution which supersedes colonial legislation following 8 according to Section 35 of the Constitution Act, 1982. As unceded kanien’kehá:ka territory, the valid legal frameworks on thequenondah are the kaianerehkó:wa, accompanied by the two historical agreements between the rotinoshionni confederacy and the British Crown: the teiohateh (two row wampum) and the silver covenant chain (Appendix 3).
12. McGill campus on thequenondah is widely acknowledged as the original site of many of the precolonial iroquoian villages today referred to as “hochelaga”. As stated in Arkeos’ 2016 archeological survey (Appendix 4), the large number of precolonial indigenous burial sites throughout the thequenondah and Royal Victoria Hospital sites demonstrates that the remains of our indigenous ancestors lie beneath its surface. As their heirs, it is our duty to determine how these crucial archeological sites will be treated in any change to the thequenondah site. It is an extreme offence to disturb our ancestors.
13. In addition to archeological remains, the kanien’kehá:ka kahnistensera have been aware of allegations that indigenous and/or non-indigenous children may be buried in the vicinity of the Henry Lewis Morgan pool, and in adjacent grounds of the Ravenscrag gardens of the Allan Memorial Institute. The Henry Lewis Morgan pool was built in 1961 during Dr. Ewen Cameron’s unethical psychiatric experimentations on mind control, carried within the Allan Memorial Institute between 1954 and 1963, and funded by the Canadian government and the CIA’s MK-Ultra project (Appendix 5).
14. An audio taped conversation under oath with 80-year-old Winnipeg resident Lana Ponting (Appendix 6), is one of the few remaining victims of these experiments, has confirmed several aspects of these allegations. Lana Ponting has stressed three points: 1) That indigenous peoples were victims of these experiments, as she remembers seeing at least one indigenous individual receiving intense shock treatment in the Allan Memorial Institute during her stay, in April 1958; 2) That underaged children were victims of these experiments, as Lana Ponting witnessed many minor individuals in the building, and as she was herself 16 years old at the time. It is also public knowledge that several MK-Ultra sub-projects included psychiatric experiments on unwitting children (Sub-projects 102, 103, 177, and 122, see Appendix 7); 3) That the rumour that the experiments’ victims were buried in the Ravenscrag gardens surrounding the Allan Memorial Institute was already in circulation amongst its patients as early as 1958. Notably, Lana Ponting recalls that suspicious activities were conducted outside the building at night. Lana Ponting has obtained a letter her doctor attesting that she is of sound mind. Lana Ponting and many other family members of psychiatric experiments at McGill University have strong suspicions that unmarked graves, potentially including indigenous children, will be uncovered beneath the grounds of Ravenscrag.
15. The kanien’kehá:ka caretakers of thequenondah take these allegations very seriously. Indigenous children who were kidnapped from their families and put in Residential Schools were legally deemed “wards” of the State of Canada. Given this status, many of these children were used for experiments, including on nutrition and starvation (Appendix 8). It must also be noted that before coming to the Allan Memorial Institute, Dr. Ewen Cameron practiced psychiatry in Brandon, Manitoba, where he likely had access to indigenous patients. Another important 9 fact bolstering our suspicions is that underage Duplessis Orphans, who had a similar status as indigenous children in Residential Schools (e.g. “wards of the State”), were subjected to extreme psychiatric torture experiments in psychiatric wards. Many died and were interred in unmarked graves, including numerous human remains found in the pigsty near St-Jean-de-Dieu hospital, in Montreal (Appendix 9). Electroshock torture was also practiced on children in residential schools, as the revealed by the Ontario Provincial Police’s inquiry on Fort Albany’s St Anne’s Residential School (Appendix 10).
16. A zone potentially containing unmarked graves has been identified (Appendix 11). Before unmarked graves of indigenous children were actually found across Canada, the widely circulated stories of their existence among indigenous peoples were dismissed as rumors.
17. The kanien’kehá:ka kahnistensera, careholders of thequenondah are concerned that the current Royal Victoria Hospital and Allan Memorial Institute rehabilitation project could destroy evidence of the unmarked graves of their siblings, depriving them of proper identification, repatriation and burial. It is McGill University’s responsibility to provide the funds and the expertise necessary for an immediate and thorough kanien’kehá:ka led investigation of the Allan Memorial Institute site, which must be considered a site of crimes against humanity. All files concerning MK-Ultra experiments conducted in McGill University’s psychiatry department must be released without delay and made available to the public without restriction.
18. According to Calls to Action 71 to 76 of the Truth and Reconciliation Commission, recovering unmarked graves of Indigenous children is a top priority for the state of Canada to avoid continuously carrying out crimes against humanity.
19. Before any construction can take place, the site must be thoroughly investigated by a kanien’kehá:ka led forensic and archaeological team to confirm the existence of unmarked graves or other evidence of unlawful activity. All of which is respectfully submitted this 8th day of November, 2021 by
MNN. 27 Sep. 2021. This Notice was sent by Registered Mail to McGill University for illegal construction on Mohawk rotinoshonni land. We Mohawk kanienkehaka have inalienable rights to this land and have received no notification. We need to be put on the agenda. We own this land and they do not have our permission. We want an investigation of our property which may be a crime scene.
LISTEN, THEY THINK THEY’RE GONNA KILL OUR MOUNTAIN. NOT AS LONG AS WE’RE ALIVE.
NOTICE: Men’s Fire of the Six Nations Grand River Territory
542 Mohawk Rd., ON N0A 1H0 226 388 4191
Attention: Office de Consultation Publique de Montréal
Attention: The Public Consultation (Site of the Former Royal Victoria Hospital):
I am writing to request a formal hearing session to express the following issues prior to any construction associated with the project:
Kahnawake, Akwesasne, Six Nations and all kanienkehaka are the original people of the territory and as such are; Haudenosaunee Iroquois Confederacy onkwehonweh meaning we are not citizens of either Canada or the United States or Quebec. As Haudenosaunee Iroquois Confederacy onkwehonweh,
The Commissioner is on Notice to effectively notify the proper Authorities of any development to this property (Former Royal Victoria Hospital)
As per: The Two Row Wampum, and Silver Covenant Chain Wampum, the onkwehonweh (original peoples) have inherent treaty rights on the territory of tionitiohtià:kon (Montreal), as nor we nor our ancestors have ever relinquished their sovereignty from the beginning of time. The City of Montreal acknowledges that the Haudenosaunee Iroquois Confederacy have never ceded their territory. There has never been any surrender of any of our territories.
McGill University was initially built with money taken from the Indian Trust Fund in 1850, supposed to be given back to the rotinoshonni. The reimbursement process for these loans has not been implemented yet by the City of Montreal nor McGill University.
The Constitution of 1982 legislation allows us to exercise the following:
Haudenosaunee have inherent outright claim to this property
No Consultation has been conducted to-date
Onkwehonweh have strong suspicions from our elders in the community of buried bodies of our people at various locations on site.
kahentinetha, rotiskariwakeh [spitting bear clan], wishes to have a meeting with the Commissioner ASAP.
1701 Great Peace of Montreal when the French sued for peace with the rotinoshonni after 100 years of defeat.
There are two ways in which fiduciary obligation may arise between the Crown and Indigenous Peoples. (Haudenosaunee):
When the Crown has discretionary control over a specific or cognizable aboriginal interest, (“SUI GENERIS fiduciary obligation”)
Where the Crown has undertaken to exercise its discretionary control over a legal or substantial practical interest in the best interests of a beneficiary (the “AD HOC fiduciary relationship”)
Case Law: Williams Lake Indian Band v Canada, Coldwater Indian Band v Canada (Indian Affairs and Northern Affairs)
The Hodiskeagehda (Men’s Fire of the Kahnawake, Akwesasne, and Six Nation Territory) are presenting to you your responsibility to honor and act in accordance to the kaianerenko:wa (Iroquois Great Law of Peace), the teiohate Two Row Wampum, and the Silver Convonant Chain.
The Iroquois of turtle island have never relinquished their sovereignty to allow the proposed repurposing of the site of the former Royal Victoria Hospital. Allow me to remind you of your legislation:
Bomberry v. Ontario (Minister of Revenue) (Ont. Div. Ct.), 1989 CanLII 4300 (ON SC)
It is clear that neither the province nor the federal government can extend their administrative power beyond their constitutional reach, the charter of rights, particularly in a way that trenches upon the exclusive legislative authority of the other order of government, or the universal human rights of individuals. Please contact us if you have any questions, concerns or complaints.
Respectfully submitted by the Hodiskeagehda (Men’s Fire of the Kahnawake, Akwesasne, and Six Nation Territories)
Wifred Davey, Secretary for the Hodiskeagehda Wilfred Davey (Latudalasluni), Six Nations Grand River Territory. email@example.com
ROTISKEHRAKETEH ROBBIE ROBERTSON makes it as simple as it gets: “You’re in Indian country. This is Indian Country.”
NOTE: To dispel the lies of the serpents trying to ‘Reset’ Mohawk kanienkehaka land as a New World Order Center on tsiani tiotiake [Montreal island] without permission of creation and the original people and natural world., a report of the constant work of our “Myth Busters” was made in 2006. This is being republished. The excavators are disturbing spirits that are not meant to resurface.
WE’RE RIGHT HERE ALWAYS WATCHING YOU FOREIGN INVADERS.
TITLE OF REPORT: “MYSTERIOUS” DISAPPEARANCE AND RE-APPEARANCE OF THE ST.LAWRENCE IROQUOIS
– COLONIAL REPORTS ABOUT OUR DEATH AND DISAPPEARANCE ARE PREMATURE AND
SHOULD NOT BE TAKEN SERIOUSLY. (From MNN Museum Report)
Originally published on Nov. 9, 2006.
Please post & distribute worldwide. Nov. 27, 2020. Please confirm you received this.
TIANI TIOHTIA’KE, TEMPORARILY KNOWN AS “MONTREAL”, IS THE UNCEDED LAND OF THE IERA’KWAH, IROQUOIS!
At the last minute on Tuesday, November 7, we Iroquois found out there was an exhibit opening at the Calliere Museum in Old Montreal. It was on the “Mysterious Disappearance of the St. Lawrence Valley Iroquois”. They wish! Four of us from Kahnawake, Kanehsatake and Tyendinaga decided to go and look it over.
We were curious as to how they got the idea that we had “disappeared” or that there was any mystery to be solved. How would anyone feel if their so-called demise was advertised and put on exhibit? It’s like finding yourself invited to your own funeral when you’re not dead. It really bugged us. Can you understand? It felt like a death threat. It reminded us of the way we were all told at school that our moms, dads, brothers, sisters, grandparents, everyone were all going to die out. We cried. By now we know a terrorist threat when we see one.
We arrived around noon in Old Montreal. The banner outside indicated that this was sponsored by a whole bunch of Quebec, Canadian and international corporations. We were almost the first visitors there. Instead of welcoming us as the long lost Iroquois, they treated US as though we were spoiling their party. The man at the front desk told us we had to pay $12 to go into the wake. We suggested that since we had disappeared and were ghosts in their eyes, we should be allowed in for free. Suddenly he started to speak only French to us. This is when we started to talk only in Mohawk to him. He got mad and started punching the cash register. Eventually, after arguing about the taxes on the ticket, we could see the only way to get around this extortionist was to pay him off. Then we went up to the second floor.
What we saw was a gross rip off not just for us but for the ignorant public that they hoped to ensnare with their fake account of Mohawk Iroquois history.
Some of the corporate conspirators of these deceptions were the National Archives of Canada, the Birmingham Public Library, the Canadian Museum of Civilization, some patrimonie organization from Sorel Quebec, the Quebec Conservation Department, the National Archives of France, the National Capital Commission of Quebec, the ghost longhouse at remade tourist town of St. Anicet, the Gilcrease Museum of Tulsa Oklahoma, the Huntington Library of San Marino California, Jefferson County Historical Society of Watertown NY, McCord Museum of Montreal, McGill University Osler Library, Michel Crepeau of France, Quebec Ministry of Culture and Communications, MODIS Rapid Response Project of NASA, Montreal Botanical Gardens, Quebec Museum of Civilization, National Science Foundation of North Arlington Virginia, New York State Museum of Albany, Point-de-Buisson Archaeological Park, State Hermitage Museum of St. Petersburg Russia, Trustees of the British Museum, Department of Agriculture in Washington and the University of Montreal. Yep, there you go! A whole bunch of people want us dead. Here we are, raining on their parade.
Why was NASA involved? Maybe they think we came from outer space! Or maybe that’s where they want to send us. Each of these entities must have had one little item to show that we had disappeared. Somebody had a big travel budget to visit all these bastions of colonial tradition.
The museum had the cash to rack up record numbers of air miles. Somehow they just couldn’t find the time to stop in Kahnawake or Kanehesatake on their way to the airport. Of course, the hour’s drive to Akwesasne would have been out of their way. When we asked why, they said they did speak to one young fella in Kahnawake about this, by phone! It wasn’t long distance so that was in their budget. They couldn’t ask us because, in their minds, we had mysteriously disappeared. Their tour guide told us, “You are different Iroquois”, and “our scientists have archaeological evidence that backs up our claims”.
“Yes”, we said, “lots of people used to think the earth was flat”.
So, there! Apparently, even though we had disappeared, our horticulture lives on in the “descendants”! Isn’t this a contradiction?
On Sunday Oct. 3rd 1535 Cartier visited Hochelaga at the foot of what they call Mount Royal. He drew longhouses, a central square like in Spain, with avenues and maybe even street signs. There was a shaman’s house who lived apart from the “mere mortals”. Lol!
We apparently left Montreal before Cartier arrived for his second visit and were gone for good by the time Champlain came. Don’t they know we have relatives all over turtle island, the Great Lakes, the St. Lawrence Valley, New York State and every where. We loved to travel too and go visiting. Myth busted! Another reason we left temporarily for 75 to 100 years was to leave the ground to fallow. Our idea was to use the ground and when it was getting depleted of minerals and nourishment, we would plant orchards, take down our villages and then move to our next site for 20 or so years. We had 4 to 5 regular sites. It would take us 80 to 100 years to complete a rotation. By the time we returned, the earth would have regained its nourishment. We don’t put down hundreds of thousands of pounds of potassium nitrate to mock what the earth does naturally. This modern practice is destroying the earth. We certainly didn’t expect a bunch of foreigners to move in and defile it with asphalt and all the other pollution that has made this once beautiful place now toxic and infertile for agriculture or man.
We were here when Champlain came in 1607. “I won’t look at them so I can say I didn’t see them’, said Champlain. They suggested we were the victims of diseases or a “Little Ice Age” that began around 1450? Then they said, “It was “intertribal warfare”. Their evidence for this is that we built “defensive palisades” around our villages. Well, we did grow our medicines right next to our longhouses and we erected these fences to keep out the creatures who might want to come and disturb them. We also had 3000 years or more peace until the settler colonists brought their incessant warfare here.
We notice they sprinkled words throughout their texts like “appeared”, “might have”, “may be”, “probably” and “it would appear”. Their lawyers advised them to do this so we can’t sue the pants off them for lying about us. They don’t want to acknowledge us because they say that the land was for the taking because nobody was here. This is coming from a culture that has no stewardship for the land. So where did we come from, under some rocks?
One exhibit entitled “To Pop or Not to Pop” is about pop corn, corn soup and all the cooking skills we had. They did not mention that corn, beans and squash, the Three Sisters”, provided all the nutrition one needed to live a healthy life. We got these at the beginning according to our creation story. They found we iera’kwah Iroquois were in the Bay of Gaspe and elsewhere. Cartier found us with corn like he had seen in Brazil. He said that this had convinced us to give up our nomadic life and settle down. [The invaders are nomads. This exhibit shows no sign that they were invited here.]
Most of the articles on display were about little pieces from pipes, pots and who knows what. They were tiny and under glass with texts on a red or white background in French first and then English. Nothing in Mohawk! Maybe they think that our communication with creation is not relevant. After all, it’s their theory that we disappeared.
Really misleading was info that the clan mothers led the families and selected the chiefs. The people tell the clan mothers and chiefs what to do and say. The power is with the people. A true democracy! Their sham democracy doesn’t want to say that.
They refer to the “Creator”, implying we believed in their god. Our philosophy is based on our knowledge of the natural world and creation. Gariwiio is the perfect reality which is nature. The kasatstenera kowa sa oiera is the great natural power which we can see and know exists. We have many symbols for the stories that we passed down to remind us of our history, who we are and where we belong. Here.
They minimize our culture down to making offerings of tobacco and sacrificing dogs and eating them. [They sacrificed people and ate them.] In the glass were the bones of a dog. We did not use shamans to contact any forces. Each of us made our relationships with and respect for the natural world and developed our awareness ourselves.
The shaman did not suck out the evil or sickness from a person. There was no evil when everything was part of the natural equilibrium. Holy hell! This is completely manufactured probably by a bunch of priests who are trying to hit up people for money. “The shaman would gaze into the fire and go into a trance by dancing, chanting, fasting or sitting in a sweat lodge”. We did not have shamans or sweat lodges. Where did this come from? It’s one of those phony Indian Affairs healing programs being used to pacify us? We were almost tempted to ask where the brown Baby Jesus in the cradle was.
Cartier said we loved games and gambling. Is that why they built the Montreal casino nearby? They found a lot of different colored potsherds in their digs, which they think might be ripped up off-track betting slips or one armed bandit claim chits. We did have the peach pit game in a wooden bowl played by clans to decide who was going to win the gifts and do all the work until the next festival.
They definitely found no evidence that we played lacrosse. They want to steal this as a Canadian invented game just like hockey. Hockey comes from the expression “a-kee”, which means “ouch” when they hit each other with their sticks. It was played between villages as it is today.
As for fashion, they said that we ran around naked except for small skins to cover our privates! In the cold! Are they kidding? If we went naked, we bared it all. Afterwards, we did cover ourselves to protect us from European perverts.
We made necklaces from recycled pipe stems [that we got from the second hand stores in Old Montreal?] They said that wampum beads were the most precious item we possessed in the whole wide world. All Iroquois men smoked. Did they examine our lungs? We burnt tobacco for ceremonial purposes apparently until Cartier arrived. They say we started to smoke like chimneys like those French Canadians who drive over to our communities today. They’re all pale and desperate to buy cheap native cigarettes. It states that ‘native’ tobacco appeared in the new world in 800 AD and in Montreal in 1300. They know this because they found a whole lot of pipes dating from that time. Was this on one of the pipe stems they found? How do they know it was tobacco being smoked? Who was Cartier trying to impress. He just wanted to raise money to make another trip over here in his search for gold, the fool!
This is a pitiful exhibit. Cartier said that Iroquois women were industrious and the men were lazy. He called us “nomadic”. How would he know? He hung around the women and didn’t go with the men into the forests or on trading, hunting and diplomatic expeditions. Who’s the lazy lewd bugger here?
We wondered what all this was leading up to? Yep! The colonists found a new archaeological site at Cap Rouge River – “the remains of the very first French settlement in America”. Hoo-ray! Lots of money for diggers! It was apparently the fort built by Cartier in 1541 where he spent that winter. This is where the king had ordered a white colony be built. They found sherds of Italian faience. Wow! The public can see all this in 2006. This is how long it will take to manufacture the ancient artifacts they will put on display and celebrate 400 years of settler colonization.
We complained to the guide that we had not disappeared, that he was not staring at ghosts, that this whole exhibit was misleading and that we are definitely still here. In other words, we were unconvinced by the story of our death. Excited and anxious, security was summoned. We were followed around for a bit. Then a short little women sergeant appeared and told us that the museum would refund our money [but no lunch].
We’d prefer they shut down this travesty. Or if the public sees it, they should be told it’s a fictional representation meant to mislead the public and justify settler colonization. Cartier was just a hack explorer like the heroes of the Harlequin romances. There were lots of Europeans over here before him. But they didn’t try to scam the nobility at home into financing their misadventures.
For sure the myth of the disappearing Iroquois has been busted.
Humble Pie dedicates “30 Days in the Hole”, to those in the current days in these lockdown events who don’t care about wearing masks: “All right. All right. All right. 30 days in the hole. 30 days in the hole. 30 days in the hole. Check green. Talking about Lebanese. A dirty room and a silver spoon. Give me my release. Black Nepalese. It gets you weak in the knees. Sneeze some dust that you got bust on. You know it’s hard to be 30 days in the hole. 30 days in the hole. 30 days in the hole. That is what they give you. 30 days in the hole.”
1]GREAT ‘RESET’ OF MOHAWK LAND KNOWN AS “MONTREAL, AS PART OF NEW WORLD GOVERNANCE, BEING BUILT BY SNC LAVALIN, ALSTROM, PLACE DE DEPOT RETIREMENT FUND, QUEBEC GOVERNMENT, HYDRO QUEBEC, AND BANQUE DU INFRASTRUCTURE: