PLANET PEACE

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OCT. 12, 2024. MNN. 

On turtle island some are waking up. Because the indigenous people who survived the continuing genocide are making it happen. All people are now awakened and have to fix it. Some want to continue their murderous pointless criminal style dream, especially the “reconciliationists”. Their main purpose was to move to stolen land to make money. But now they sense they are on a sinking ship. They don’t know how much time they have left. So they are hurrying the completion of their project. In reality their dream is actually our nightmare and we are making known to them how they continue to interference in our duty to take care of our mother earth. These strangers cannot stay here unless they learn to live naturally according to the kaianerekowa, the great peace. They must cooperate with creation which is difficult for them. They came here temporarily and will leave to return to their mothers to help her or go elsewhere. We have always encouraged them to clean up their garbage on onowarekeh turtle island. We can’t let them stay here until they finish destroying all of turtle island. 

Here is what is happening.

The colonists messed up their homeland and then migrated to another land, here. The told us their stay on turtle island was suppose to be temporary. They broke this promise. Before they came from their Kanatsaion’on Old Country they developed a plan to secretly annihilate the indigenous people and to make up a legend that these strange inhabitants once lived here but disappeared. Settlers were taught we were not real Indians. Their plan was to totally exterminate us all, take all the resources and then move on. In the meantime they created republics of war to put down any resistance here and elsewhere where they planned to kill off or assimilate the natural peoples and then take over the land, always thinking ahead in their journey to take over the world. The original people and creation were not told about this plan as we lived according to nature.

They came to turtle island only to try to get rich, died poor and now their children are doing the same, raping the earth trying to get rich. They are still trying to disappear us. Dekanawida warned us that “the white serpent would have us squeezed so tight we could hardly breathe”.  Throughout they have moved their people in to inhabit our lands. Then unseemly events occurred like railroads and highways to claim all our lands. Nature is going to teach them. If the settlers are smart they will come to the indigenous elders to understand about oneness with nature, unity. They must clean up their messes and live absolutely sustainable with mother earth. 

All the work was done for them by imported slaves and workers to be disposed of when necessary, work that can now be done by machines and robots. Our indigenous saw them as strange, ia-ra-ti-konkwe kiken, unhumans and as corporate fictions, way back when. Our elders taught our young women not to have children with these artificial entities. But our women were impregnated by the strangers to create a servant class. They had ads in the newspapers of Europe to come to take “free” land. The deep state corporation imposed their laws throughout by treaties of international trade and commerce.

Actually they were to be killed or die off if things did not work out. It was called “Starting Over” in the new lands of other peoples. Hitler learned from the American experience how to implement the Nazi program using the concentration camps as the reservations. Then “You’ll have room to grow”. We were placed by the military on concentration camps called “reservations”. Canada’s plan is to make us citizens and complicit in their plan to execute us as a people and to claim our land. “Reconciliation” is the definition of their corporate fiction.

European oligarchs are the beneficiaries and the shareholders. To them we are expendable. Robots to be thrown in the garbage dump. Every aspect of their “pioneering” is programmed, like pouring toxins in and near our communities to poison us. Cutting down all our trees. While all their holidays are to remind them of their old country, except for one, the indigenous thanksgiving harvest. When these people get to their new ‘land’ they always wish they were somewhere else because they do not belong here. Many wonder what they are doing here. After several generations the settlers are starting to realize the indigenous values. They call it “the great awakening”.  

We indigenous do not wish to be anywhere else but on our mother where creation placed us so we can take care of her. They have no ties to her as we do. We tell each other stories so we know we are not alone. The colonizers say they came to turtle island to start a new culture. But they had to first eliminate the ones who were already here. These people fly from one place to another but end up dying alone because they don’t belong anywhere. Their minds are robotic, without deep feelings. They are people who are not tied to the land like us. They could and can still kill us without remorse and then hide and forget about it. It was part of the plan. Being unnatural people they change their appearance and language.  

But they messed up and did not tell their people. In Canada they have been in a cocoon. Now the settlers want to become butterflies. They’ve been asleep waiting to come out as something beautiful.

We indigenous live in our close knit communities and always maintain our ties to each other. The settlers say they came here to build a new world in this open country where they had room to grow. But they had to take care of business first. Us! 

Turtle island was a business venture. The biggest on earth. The deep state filled theirs and everybody’s heads with dreams that they can get rich on stolen lands while helping to murder the natural people. They were sent to this new world of the okwehonweh natives, to onowarekeh, turtle island, which the marauders named “North America”. As a coverup all the original geographical names were killed too. Also, we were all forced to be called silly foreign names or punished. They told us they were sent here by their gurus because it was their fate. We sensed it was all planned out by big companies who made a lot of money and gained a lot of world power. We noticed these companies are all owned by the same families. They invaded our paradise instead of fixing their garbage covered unliveable lands.

They set out to annihilate all life on turtle island. Despite our faults we can survive as we love one another and our land.  We were told there will be a bright light many times brighter than the sun coming from the east, all the serpents will flee onowarekeh. There will be two suns in the sky and the peace will return. We are on the cycle of the return of the sky world and the peace.” 

John Denver and others sang and said that we must all keep all of our mother beautiful. 

He was born in the summer of his 27th yearComing home to a place he’d never been beforeHe left yesterday behind him, you might say he was born againYou might say he found a key for every door
When he first came to the mountains his life was far awayOn the road and hanging by a songBut the string’s already broken and he doesn’t really careIt keeps changing fast and it don’t last for long
But the Colorado Rocky Mountain highI’ve seen it rainin’ fire in the skyThe shadow from the starlight is softer than a lullabyRocky Mountain high (Colorado)Rocky Mountain high (high in Colorado)
He climbed cathedral mountains, he saw silver clouds belowHe saw everything as far as you can seeAnd they say that he got crazy once and he tried to touch the sunAnd he lost a friend but kept the memory
Now he walks in quiet solitude the forests and the streamsSeeking grace in every step he takesHis sight has turned inside himself to try and understandThe serenity of a clear blue mountain lake
And the Colorado Rocky Mountain highI’ve seen it rainin’ fire in the skyTalk to God and listen to the casual replyRocky Mountain high (high in Colorado)Rocky Mountain high (high in Colorado)
Now his life is full of wonder but his heart still knows some fearOf a simple thing he cannot comprehendWhile they try to tear the mountains down to bring in a couple moreMore people, more scars upon the land
And the Colorado Rocky Mountain highI’ve seen it rainin’ fire in the skyI know he’d be a poorer man if he never saw an eagle flyRocky Mountain high
Colorado Rocky Mountain highI’ve seen it rainin’ fire in the skyFriends around the campfire and everybody’s highRocky Mountain high (high in Colorado)

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MOHAWK MOTHERS @ SUPREME COURT OF CANADA – OCT.15/24 TUE. Noon.

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NOON 12:00 – TUESDAY OCT. 15, 2024

301 WELLINGTON ST. OTTAWA 613-995-5351

Municipal parking across from court. Greetings at front of courthouse sidewalk on Wellington @ 11.00 am. 

Agenda:

The kanienkehaka kahnistensera Mohawk Mothers have travelled to present documents to the Supreme Court of Canada [Ottawa] to continue the forensic archaelologcal investigation into unmarked graves and clandestine mass burials of murdered and missing indigenous women and girls on McGill University campus, at the former Royal Victoria Hospital and Allan Memorial Institute in Montreal Quebec Canada. Please join us for an historic moment as the kaniekehaka kahnistensera Mohawk Mothers stand on the steps of the Supreme Court of Canada to enter the SCC submit documents in accordance with kanienkehaka protocols.

 

 MARCH BEHIND DRUMMERS

ON THE SCC STEPS OHENTON KARIWATEKWEN “THE WORDS THAT COME BEFORE ALL”  OPENING BY TWO KANIENKEHAKA 

TEKARONTAKE ‘Straightening the tree of peace’

 

KAHENTINETHA:’ Why we have come to your your court…’

KIMBERLY MURRAY:Independent Special Interlocateur for Missing Children & Unmarkd Graves will speak on the “Burial Sites of Indian Residential Schools”. 

QUESTIONS AND COMMENTS BY SUPPORTERS. 

PRESS. CONFERENCE AND MEDIA AVAILABILITY. 

Contact: Raj Basdeo 514.249.1661 rkbasdeo@proton.me

The SCC is policed by the RCMP. They will be on the premises to ensure safety and security.

Ozzie Osbourne sings about how in their time of need they were taken in and sheltered but forgot about the kindness. Now hey want to find their way back to their mother.  

Times have changed and times are strange
Here I come but I ain’t the sameMama, I’m coming home
Times go bye, seems to beYou could have been a better friend to meMama, I’m coming home
You took me in and you drove me outYeah, you had me hypnotized, yeahLost and found and turned aroundBy the fire in your eyes
You made me cry, you told me liesBut I can’t stand to say goodbyeMama, I’m coming home
I could be right, I could be wrongIt hurts so bad it’s been so longMama, I’m coming home
Selfish love yeah we’re both aloneThe ride before the fall, yeahBut I’m gonna take this heart of stoneI just got to have it all
I’ve seen your face a hundred timesEveryday we’ve been apartAnd I don’t care about the sunshine, yeah‘Cause mama, mama, I’m coming homeI’m coming home
You took me in and you drove me outYeah, you had me hypnotizedLost and found and turned aroundBy the fire in your eyes
I’ve seen your face a thousand timesEveryday we’ve been apartAnd I don’t care about the sunshine, yeah‘Cause mama, mama, I’m coming homeI’m coming home, I’m coming homeI’m coming home

MEDIA ADVISORY

For immediate release

Press conference and media availability: 

To protect their ancestors’ graves, the Mohawk Mothers will be taking their case to the Supreme Court for recognition of their right to an independent inquiry into the unmarked graves of Indigenous and non-Indigenous children buried clandestinely on tekanontak (“mount royal”, kanien’kehà:ka/rotiononhsión:ni land occupied by McGill University), the site of the former Royal Victoria Hospital and Allan Memorial Psychiatric Institute. Following the Court of Appeal of Québec overturning the Superior Court of Québec decision’s to this effect at the request of McGill University and the Quebec government (via the Société québécoise des infrastructures, SQI), the Kanien’kehà:ka kahnistensera and the Independent Special Interlocutor Kimberly Murray will be holding a press conference with their supporters on Tuesday, October 15, 2024 at noon in front of the Supreme Court of Canada (301 Wellington Street, Ottawa to report on this major moment in which they are turning to the Supreme Court of Canada.

What: Rally, ceremonies and press conference in front of the Supreme Court of Canada in the presence of Kanien’kehà:ka kahnistensera (Mohawk Mothers) and Independent Special Advocate Kimberly Murray.

The Kanien’kehà:ka kahnistensera (Mohawk Mothers) will share information with the media on the filing of a motion before the Supreme Court of Canada to ensure that the search for anonymous graves of victims of medical experiments at Montreal’s former Royal Victoria Hospital be overseen by the panel of experts selected in collaboration with McGill and the SQI in April 2023. McGill and the SQI unilaterally disbanded the panel in the summer of 2023, leading the Superior Court of Québec to order its reinstatement in a decision that was subsequently overturned by the Court of Appeal of Quebec. In the company of Independent Special Interlocutor Kimberly Murray, and in accordance with traditional kanien’kehá:ka and rotiononhsión:ni protocols, the Mohawk Mothers will explain why they are turning to the Supreme Court in their battle to enforce their traditional responsibility to care for the land and protect the children of past, present and future generations.

After their speeches, the speakers will take questions from journalists on site.

Speakers :

  • Kanasaraken, Kanien’kehà:ka knowledge keeper
  • Kahentinetha et Kwetiio, Kanien’kehà:ka kahnistensera (Mères mohawks)
  • Kimberley Murray, Independant Special Interlocutor for Missing Children and Unmarked Graves and Burial Sites associated with Indian Residential Schools

When: 

  • Tuesday October 15th starting at 12 noon.

Where:

  • Supreme Court of Canada, 302 Wellington, Ottawa.

For more information, please consult www.mohawkmothers.ca or contact:

Email: ds.mohawkmothers@gmail.com or kahnistensera@riseup.net

Phone:
Rajendra Kapila Basdeo: 514-249-1661

Marjolaine Arpin: 514-231-4252 

Philippe Blouin: 514-463-8835

Participation:
Please confirm your attendance by writing to ds.mohawkmothers@gmail.com or calling Marjolaine Arpin at 514-231-4252.

This is a sensitive matter; your respect and cultural sensitivity are appreciated.

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EXHUMATION DAY OF ‘D.C.SQUAT’ OCT. 25, 2024.

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MNN. Oct. 4, 2024. The 2022 Gross National Product of the colony of Canada is $2,139,840.000,000 [trillions] for 2022 which all comes from the land of the murdered Indigenous people of turtle island, most of who lie dead in secret graves in turtle island. The invaders brought nothing here from their land. The number of murders is hidden by the usurpers from Europe and their accomplices. One day national leaders will be prosecuted for war crimes by courts. They are all on our shores uninvited by us. They still have plans to extinguish the rest of our rights. Now we can see why it is the army that runs the Department of Indian Affairs and the war for our land is still ongoing as they pillage all of our natural resources to enrich a few. These criminals who believe they are masterminds must answer for the horror they have carried out and plan to continue to inflict on us. They live off the proceeds of one of the bloodiest regimes in human history. Canada, It’s over.  

No matter how much apologies they give us, it is meaningless. Their “apology program” is somehow to lessen the responsibility of their crime. Canada is a recent invention. 153 years old, a privately owned corporation by the same 13 families that we noticed were running everything on both sides of the fake border they put up on turtle island after the false flag American Revolution. Each municipality of Canada is a private corporation and the trustees are all bankers. Therefore, they own each of the citizens of each municipality outright according to their legalese system. The paupers of Europe stole our lives, possessions and land. Justice will be carried out and there will be punishment for this nightmare that has shackled us.  

The human being has the potential to be good and bad. Many need laws to be half way nice because it is not their nature. But all good and bad still benefitted from the crimes. The wrongs are so calculated, malignant and devastating that the world can no longer ignore it. Only the return of the peace will stop it. We shall have peace on earth and it’s coming soon. The kaianerekowa will punish them for committing the worst horrors ever. They destroyed us with ruthless brutality.  

The genocide is ongoing. The immigrants have in common that they came here to turtle island with the hope of getting rich on stolen Indian land. They all had ambitions to take our land and to murder us. Their military were behind them.

Today they have us all locked on these reservations. We are strong. We will survive as creation intended. 

“Our object is to continue [their disappearance] until there is not a single Indian in Canada”. Duncan Campbell Scott. [Indian Affairs]

We want D.C. Scott’s body exhumed and returned to his homeland in Scotland where he belongs.

Paul Revere & the Raiders reminds us of the recent past raid of our men, women, children and our mother earth: “they took the whole cherokee nation, locked us on this reservation. Took away our way of life . . .”

 

 

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box 991, kahnawake, quebec Canada J0L 1B0

DESKAHE 1923

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MNN. Sep. 27, 2024. October 25, 2024, will be the “100 year” anniversary of Duncan Campbell Scott’s Proclomation that his Indian Advancement Acts would be the 100 year plan to be rid of the “Indian problem”. The plan was spelled out in the “Indian Lands Acts “of October 25, 1924” that created all of the indian reservations in the colony of Canada, the imposition of blood quantum legislation, the residential school death camps, etc…  which was recently removed from CAID.Ca.

In 1923 DESKAHE Levi General of the Grande River at Six Nations was sent to the original convention to form the League of Nations in Hague. It was to be the highest world body for peace in the world at the time, the precursor to the United Nations. Deskahe was sent by the Haudenosaunee’onwe to bring the Iroquois Confederacy into the League of Nations as the world’s first and oldest democatic confederacy on the planet. 

The Iroquois were sponsored by 16 plus countries worldwide. Canada was not invited as they were a colony. Canada’s response was brutal and swift. They pulled out the colonial dagger. Deskahe was never allowed to return to Canada and was murdered in 1925 in Tuscarora near Niagara Falls by the assassins of Canada. His body has never allowed to be returned to his home at Grande River.

“Our object is to continue [their disappearance] until there is not a single Indian in Canada”. Duncan Campbell Scott.

There are a couple of bodies that need to be returned to their homelands: one is Deskahe who must be returned from Tuscarora to Grande River; the other is Duncan Campbell Scott  also known by astute Indians as “DCSquat” whose remains need to be returned to his homeland in Scotland. October 25th is the anniversary of Canada’s most evil deed. October 25, 2024 as the 100th anniversary of of the “business plan” to be rid of the ‘Indian problem forever’ [DCScott]. He is going back to Scotland where he  belongs to heal the earth in body, mind and spirit. The malignant tumor he brought here must be removed. Indigenous people will celebrate with the removal of DC Scott’s body from turtle island followed by a celebration in Scotland to receive their dead son.

HERE LIES CRIME MINISTER D.C. SCOTT UNTIL HE GOES HOME.

 The Six Nations made an international case for its autonomy from the government of Canada. Deskaheh began appealing Canadian policies such as the Enfranchisement Acts to the Department of Indian Affairs. Canada wanted total sovereignty of turtle island. They still have none. Six Nations continue to be independent allies of Britain, that Canada had no right to enforce its laws or the enfranchisement act on its people. READ DESKAHEH’S FILES ON THE SIX NATIONS APPEALS TO THE LEAGUE OF NATIONS, 1922-1931.  historybeyondborders.ca/?p=189

Steve Winwood chants the farewell song to DCSCOTT: 

Blind Faith-Audio with Lyrics.--Can't Find My Way Home

CONTACT:

Kahnistensera@sunrise.net

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OUR LANGUAGE IS THE GREAT MYSTERY

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MNN. Sep. 24, 2024. THE TAKER’S PLANS. These are the plans of the takers from the ashes of the ruins they made here on great turtle island for us and all life. They set up artificial boundaries to separate us from each other and hide our existence to commit their genocide of indigenous people, our mother earth and all life.  After the major devastation they started a new society of themselves as equals with each other without us. The foreign church and state made the rules to do away with those they did not want or need, us. We were in the way because they can’t have our land if we are here. They wanted to say, “A long time ago there once were indigenous people here.” So until we were disappeared they became “Canadien”, “squatters”.  The canadien colony wanted to form a country, but we inhabited it since time immemorial and will until there is not one of us left. The Canadien are a corporate entity registered in the Vatican of the white people of Europe. They set out to steal the riches of onowarekeh turtle island. They committed the biggest genocide on earth of the indigenous people and all life of the western hemisphere from ocean to ocean, pole to pole. They made rules to set up a white ‘nation’ by “disappearing” us and hiding us and bringing in foreigners to help them make an indigenous-free nation based upon everybody trying to get rich here on turtle island. They never stopped. Now the world will know of this. 

THE HORROR

We were kidnapped from our people because we were different and had to be eliminated. We were forced to use non-indigenous names to break our ties to our mother earth and to each other. Our native names are motion verbs which the takers tried to change to non-active noun names that we were ordered to answer to. Speaking these simple limited European languages slowed down our minds and split us from our relationship with mother earth. No matter the horrors, we remained onkwehonweh indigenous. Our people were given numbers and white names so we ended up in the ‘lost and not found’. We started to wonder, “Who am I?” Our names now are mostly non-indigenous which are psychologically diminishing our culture. They demand us to be like the whites who made themelves the masters with their many different non onkwehonweh racial ancestries and feelings and no connection to who we are! Forcing their noun names on us was to re-engineer our minds and our families, for their grand experiment.  

We were ordered to be like the intruders. But we just did not fit in. We became lost in a no man’s land with names and a foreign language with no natural meanings or sounds, meanings we were forced to memorize, not understand. The elders and babies were eliminated. We could not even sing or dance as we were told “they are of the long dead past”. This training is meant to make us forget who we are so they could put what they want in us. Within our culture and language our people possess intelligence, integrity and courage to see the truth passed down from our ancestors. Today the forked tongued intruders do not want us to know where we come from. They want us to be receivers of selected lies they made up to make us accept everything they told us.  They don’t want us to speak of peace and question the failures of their meaningless thoughts made up by their gurus like McGill and Harvard, etc. to shove into us. They designed and selected our memory for us and even tested us to see if we swallowed their lies. These entities twist everything for us. We have to use our own way of understanding.

We see beyond. The elite lie for personal amusement. They tell us what to remember, think and talk about with each other, which is mostly a mundane shallow waste of time, about what we see on their made up press and media messages. The truth is very heavy. They write everything in books and put it on shelves for their higher ups. They even try to corporately own our newly made languages. So they tried to make us abandon our original memory system. We have ways to receive memory of our ancestors when they come from their mothers at birth. The hospital culture takes away this light from our eyes. The young and old were killed. We do know what death is. If we cannot feel anything then what is the point? Their artificial white languages are brainwashing created by their ‘linguists’ to guide theirs and our thinking, just like calling everybody “guys” to remove the female attributes and minimize the women. Rebels like us who speak the old way are being ignored until we die out. The old voices in our minds can still talk to us. One way to try to destroy us is by giving us bad sickening memories, to take away the nice warm feelings that our mothers give us.  

THE HORROR

If they don’t want anyone to see the truth, then they must keep everybody’s eyes closed. They lost the way to love somebody. We know. We cry. We feel sorrow. Today we see children starving and suffering. Killed. Men blown up. So they cannot see the possibility of love or hope. We want to dance. Feel real joy. People at the top are weak, selfish and in pain. They hear no music. The Settler people’s lives are shadows. Their rules are lies. Faint distant echoes are keeping us real. Freedom. The memories now returning to us are the truth. We hold the feather in our hands – if you can’t follow the kaianerekowa great peace, then you must leave.

Robbie Robertson takes us home with this version of the Stomp Dance featuring the Six Nations Women Singers with Rita Coolidge and Joanne Shenandoha: “Together we dance, all the first nations. There is no chance we’re ever going to give up. Beating hearts beat as one. You are in Indian country . . .”

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INDIAN AFFAIRS DEEP ‘RECORD KEEPING’ SYSTEM

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MNN. INTRO. Sep. 22, 2024. To onowarekeh turtle island came the intruders from Europe. There were no wars. No laws. Just freedom, peace and equality of the indigenous people. Creation placed the onkwehonweh on turtle island to take care of our mother. The colonists brought their genocide machine and carried out the biggest holocaust on earth. The time is coming when we will once again hear, see and feel our mother as before. We will hear her songs and enjoy her beauty. These strangers never watched us grow up. They mostly murdered us so they could pillage our mother. We survivors are waking up from the horror and execution we faced for a long time. They will never murder nor put us back to sleep. The exploitation and devastation that goes on every minute will end. Go home to your mother “on your ship”. You cannot stay here to continue your hatred of our mother and us. They say, “I was not here then” when the murders took place, but they benefitted and want to continue the benefits of us and all life on turtle island. Leave and free us, our mother and nature. The Canadian government confesses to all this in the following statement in their own words. The intruders kept careful records to prove they committed the genocide so they could claim our mother. Creation deems this impossible as she belongs to our unborn children. 

To make the theft of turtle island complete, all original people and all land and activities were and are re-classified. Our original place names and personal names were changed from indigenous to European names to hide or change our identities. The Indian Act created a system to manage all aspects of our lives. John Milloy asserts … the federal government obtained “the power to mould, unilaterally every aspect of life on the reserve and to create whatever infrastructure it deemed necessary to achieve the desired assimilation, enfranchisement, and as a consequence, the eventual disappearance of First Nations”. The proper remedy would be to return turtle island as it was 500 years ago without any outside influence, from pole to pole, ocean to ocean. Each original indigenous person is sovereign and a caretakers from the beginning of time to infinity. The Enfranchisement Act created a taxonomy [classification system] of all activities relating to First Nations people, from government policy, to personal issues such as band membership, wills, estates, and land surrenders, to mundane issues such as sand and gravel and dog licences.”   These and other such racist and genocidal policies are illegally maintained and voted upon at every election by the adherents to this fraud called Canada, which is null and void from the beginning. Reconciliation has nothing to do with us.

THE EVOLUTION OF THE DEPARTMENT OF INDIAN AFFAIRS’

CENTRAL REGISTRY RECORD-KEEPING SYSTEMS: 1872-1984    

SEAN DARCY

RÉSUMÉ Cet article présente les pratiques de gestion des documents textuels du ministère des Affaires Indiennes entre 1872 et le milieu des années 1980. Il montre queles changements aux différents systèmes de registre central du ministère reflètent sonorganisation structurelle ainsi que l’évolution de ses fonctions et de ses responsabilités. La possibilité de comprendre comment les documents étaient organisés, classés ettenus à jour, permet aux chercheurs de mieux naviguer dans l’univers complexe desdocuments du ministère des Affaires Indiennes. 

ABSTRACT This paper is a case study of record-keeping practices for textual records at the Canadian Department of Indian Affairs from 1872 to the mid-1980s. It illustrates that changes made to the department’s various central registry systems reflected its organizational structure and the evolution of its functions and responsibilities. A comprehension of how records were organized, categorized, and maintained provides researchers with a powerful tool when attempting to navigate the complex records universe of the Department of Indian Affairs.

Indian Affairs was once called the “War Department” & is still part of the military.

This case study examines the Canadian Department of Indian Affairs’ (DIA) record-keeping practices: the manner in which it created, organized, filed, and retrieved its textual records. It aims to nurture a deeper appreciation of the records’ provenance and to make them more accessible to researchers – the archivist’s main objective. It also seeks to encourage new fields of researchinterest and to add to our understanding of the dynamic relationship among DIA, Canada’s First Nations, and other Canadian citizens.

This study is limited in scope, addressing these issues only as they pertain to the paper-based textual records of the DIA’s central registry system to 1984. This work was inspired by earlier studies of DIA record-keeping by Terry Cook and Bill Russell and aims to complement their research into the relationship between the administrative structure of government departments and their record-keeping systems.1

1 See Terry Cook, “Paper Trails: A Study in Northern Records and Northern Administration, 1898–1958,” in Kenneth S. Coates and William R. Morrision, eds., For the Purposes of 162

_____________________________________________________________________________

Archivaria 58

ADMINISTERING THE FIRST NATIONS 

The lack of direction in early Indian affairs policy was reflected in the contemporary record-keeping practises of the department. Long-time DIA Registrar G.M. Matheson noted that “from the date of Sir John Johnston’s appointment as Superintendent General of Indian Affairs in 1782 up to 1821 there had been no letter book or letter register kept in his office in Montreal.”2 For the most part, departmental correspondence was “irregularly kept, and the account books of the annuities and other funds belonging to the several Indian tribes were without system of arrangement.”3 

In 1830  jurisdiction over Indian matters was transferred from the military authorities to the civilian Governors of both Lower and Upper Canada. The Indian Department of Lower Canada was placed under the control of the Military Secretary of the Governor-General stationed at Quebec City, where Lt.-Col. Napier served as the Secretary of Indian Affairs. Historian Douglas Leighton observes of Napier that:

aside from a few missionaries in Indian communities who conducted departmental business and a resident at St. Regis under the control of Montreal, Napier had no means of contacting the Indian population of an area which extended from the Gaspé to the Upper Canadian border and from the St. Lawrence Valley to an undefined northern limit.4

Napier, in fact, carried on most of the department’s business in Lower Canada single-handedly.

In the Province of Upper Canada, the Indian Department was placed under the Lieutenant-Governor, where James Givens was made Chief Superintendent. Givens held this post until he retired in 1837 and was succeeded by Samuel Jarvis. The situation in Upper Canada was similar to Lower Canada. The Chief Superintendent exercised little or no control over Resident Superintendents: “it [has] not been the practice to require any periodical reports from 

1.Dominion Essays in Honour of Morris Zaslow (Toronto, 1989); and Bill Russell, “The White Man’s Paper Burden: Aspects of Records Keeping in the Department of Indian Affairs, 1860–1914,” Archivaria 19 (Winter 1984–85), pp. 50–72.

2 Library and Archives Canada (LAC), Records of the Department of Indian Affairs, RG 10,  vol. 768a, reel C-13491, Indian Department – Historic Sketches on Indian Affairs, p. 43. G.M. Matheson was employed in the Records Branch of the Department of Indian Affairs from 1888 until his retirement as Head Registrar in 1936.

3 Journals of Legislative Assembly of Province of Canada, 1847, Appendix T, Appendix #1, Report of Committee No. 4 on Indian Department, submitted January 1840.

4 Douglas Leighton, “The Development of Federal Indian Policy in Canada: 1840–1890,”  (Ph.D. Thesis, University of Western Ontario, 1975). 

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The Evolution of Indian Affairs’ Central Registry. p.163 

them, nor any account of the monies entrusted to them for distribution.”

5 Haphazard record-keeping mirrored the administrative system. Only in 1829 was the first systematic record-keeping system introduced in the form of letter books recording outgoing correspondence.6

The Bagot Commission (1842–1844) was charged in the context of the union of the Canadas to review thoroughly the operations of the Indian department in Canada and to identify necessary reforms to improve the First Nations standard of living while examining ways of reducing expenditures.7 It was also the catalyst for a reorganization of the Indian Affairs record-keeping system.  The Commission noted that prior to 1830 there was no clerk belonging to the department, “scarcely a book appears to have been considered necessary,” and the correspondence and other business was done occasionally by one of the secretaries in the Government Office, or by one of the officers of the Commissariat. Furthermore, it was noted that time was occupied with “executions necessary to keep down the urgent demands of present business and neither the leisure nor opportunity afforded … to mature or devise any general plan of iimprovement in the conduct of official details.”8 The Commission recommended that the office of the Chief Superintendent employ a chief clerk to enter all correspondence of the department in a book with an alphabetical index, as well as a bookkeeper responsible for maintaining the account books for each tribe.9

All of Canada’ and US wealth is stolen. Bye.

The record-keeping systems for departmental correspondence recommended by the Bagot Commission were more or less adopted between 1844 and 1872. In this records universe, incoming and outgoing correspondence were filed separately. Incoming correspondence was entered sequentially by number at the front of the letter register. The docket was given the same number. Another entry was made in the same register in a section arranged alphabetically by correspondent, which was in turn sub-divided by year. This portion of the register recorded the registration number (file number); the name of the correspondent; date sent; date received; action taken; and the “subject of letter” – a synopsis of its contents. Interestingly, the registers show that files were sometimes placed on earlier or later files, not simply filed away numerically. Since the handwriting appears to be different from that of the records clerk who entered the original material, one can only assume this was done at a later date, perhaps post-1873. Nevertheless, the registers are invalu-

5 Journals of Legislative Assembly of Province of Canada, 1847, Appendix T, Appendix #1.

6 Mary Anne Pylchuk, “Original History of Indian Affairs in British Columbia,” Litigation Support Directorate, B.C. Region (1990), p. 4; and Russell, “White Man’s Paper Burden,” p. 53.

7 John Leslie, “The Bagot Commission: Developing a Corporate Memory for the Indian Department,” Canadian Historical Association, Historical Papers (1982), pp. 31–52.

8 Report of Committee No. 4 on Indian Department.

9 Ibid.

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164 Archivaria p.58

able tools for tracing the incoming correspondence, which was folded and filed separately. Copies of the outgoing correspondence were bound together chronologically in letter books containing an alphabetical index at the beginning of each letter book. As Terry Cook noted, this separation of incoming and outgoing correspondence on any particular subject into scores of separate entries into distinct and internally fragmented systems was hardly conducive to administrative efficiency or to the flexibility needed to cope with complicated subjects that governments increasing encountered. It was a child of and suited forthe passive, small-scale administration characteristic of the age of laissez-faire.10

One can imagine that locating and linking incoming with the related outgoing correspondence would have been very time-consuming.

It was not until 1872, with the introduction of a straight numeric filing system, that it can be said that DIA adopted a central registry filing system. Other government departments, such as the Department of the Interior, adopted a similar record-keeping system around the same time.11 The system at DIA, which applied exclusively to incoming and outgoing correspondence at headquarters, came to be known as the “Red and Black Series.” These terms were based on the colour of the leather letter books used by the records office to distinguish between eastern and western Canadian correspondence. Under this filing system, each letter received by the department was stamped with its date of receipt, and any letters that referred to subjects about which no previous correspondence had been received by the department were summarized on the file jacket and the actual letter attached to the file jacket.12 The entry was then copied into the register. The letter, file jacket, and the entry in the register, were then all stamped with the same letter registration number.13 The registers recorded the letter registration number, the sender, a synopsis of the letter, the date on the letter and of its receipt, and the file number assigned to it. Later correspondence received by the department regarding the same issue was registered under a new number in the registry but then placed in the file docket of the original file number. These registers were the tools of the clerks attempting to locate files that were placed into early file dockets or migrated into later central registry filing systems employed by Indian Affairs. This filing system also used a “Subject Extension Register” that grouped letters alphabetically by correspondent or subject. The earliest of these registers was simply arranged

10 Cook, “Paper Trails,” p. 15.

11 The Department of the Interior was one of the first federal government departments to adopt this new records-keeping system. See Terry Cook, “Legacy In Limbo: An Introduction to the Records of the Department of the Interior,” Archivaria 25 (Winter 1987–88), pp. 77–78.

12 “File jacket” was the term used for what would now be considered a file folder.

13 Letter registration numbers were assigned in consecutive numerical order as they were processed by the headquarters records office.

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The Evolution of Indian Affairs’ Central Registry p.165

alphabetically by correspondent; however, by the 1880s the registers became more sophisticated, registering correspondence not only by individuals, but also by subjects such as treaties, timber licences, land grants, as well as by Indian agencies and government departments.

The Red Series registers run from 1872 until 1923 (from registration number 1 to 588500). The series originally pertained to all central registry records generated by the department; however, in 1882, with the expanding activities of the department in western Canada, the department began a Black Series register and index system for records relating to Western Canada and the Maritimes. After 1907, Maritimes records were registered in the Red Series. The Black Series Indexes run from 1882 to 1919 (number 1 to 529438); the Black Series Indexes, oddly enough, run from 1881 until 1923 (number 1 to 580000). The earliest registers provide a powerful search tool that enables a researcher to link older departmental records, such as those generated by the Civil Secretary or the Deputy Superintendent’s Office, to records within the Red and Black Series. Examination of the earliest indexes, cross-references, and the early correspondence indicates that records from the previous filing systems used by the Deputy Superintendent General’s office were physically migrated into the new Red Series, whereas the records from the older file systems employed by the Civil Secretary were only cross-referenced in the registers. This filing system was introduced shortly before the Indian Act of 1876, which for the first time consolidated under one piece of legislation all legal matters pertaining to Amerindians. Unlike any other government department, DIA was mandated under the Indian Act to manage all aspects of the lives of those subject to it. Historian John Milloy asserts that through the introduction of this act the federal government obtained “the power to mould, unilaterally, every aspect of life on the reserve and to create whatever infrastructure it deemed necessary to achieve the desired assimilation, enfranchisement, and as a consequence, the eventual disappearance of First Nations.”14 The “Subjects” gradually introduced into the Subject Extension Registers mirrored the introduction of new legislation such as the Enfranchisement Act. It reflects a world cosmology, an attempt to create a taxonomy of all activities relating to First Nations people, from government policy, to personal issues such as band membership, wills, estates, and land surrenders, to mundane issues such as sand and gravel and dog licences.

The Red and Black Series were much more complicated than earlier research suggested: they did not use a simple sequential numeric system. While beginning as such, DIA soon attempted to introduce an early classification system that used subject file blocks along with a superscript that indicated the agency responsibility codes. By 1902, the department realized the number

14 John S. Milloy, A National Crime: The Canadian Government and the Residential School System, 1879 to 1896 (Winnipeg, 1999), p. 61.

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166 Archivaria p.58

of records it was generating related to common subject matters (ranging from office supplies and cash books to membership files) would soon make this system too cumbersome. As a result, once the department reached letter registration number 254000 in the Red Series it adopted a “General Subject System” that assigned subjects to file numbers running from 254000 to 254022. The department waited until 1913 to do the same in the Black Series. Once they reached letter registration number 269980 they left several blank pages in the register, resumed at registration number 427000 and assigned subjects under the 427000s. G.M. Matheson referred to this as the “Sub number Series.” Schools were also assigned a subject number based usually on the first letter registered pertaining to a particular school. For example, correspondence pertaining to the Spanish River Day School was filed under file 151725, with a superscript number employed to indicate the type of correspondence. 151725-10 indicated an Admissions and Discharge record of the Spanish River School.

The addition of agency responsibility codes to this straight numeric system reflects not only the expanding volume of correspondence generated and maintained by DIA, but the increased presence of new DIA agencies across the country. Early Red and Black Series file numbers did not use agency responsibility codes until the early 1880s; nevertheless, it is apparent thatincreased departmental activity necessitated that headquarters incorporate into the existing system a tool whereby records generated by specific agencies could be retrieved without necessitating the reorganization of those records together physically by agency. Furthermore, by the mid-1880s the Subject Extension Registers were actually cross-referencing correspondence under agency headings. All headquarters Red Series records pertaining to the Manitowaning Agency, for example, were referenced under the heading “Manitowaning Agency.” 

The introduction of agency responsibility codes was characteristic of the manner in which the DIA’s central registry system evolved. The department constantly re-adapted old systems to suit operational requirements up to the point that they became too cumbersome to maintain. The older system was then abandoned; however, certain elements were selected to be carried forward as the foundation for the successor system.

This “straight numeric” record-keeping system was the foundation for the successor duplex numeric system introduced in 1923. The department, recognizing that a more flexible filing system was necessary in order to organize and retrieve the large number of records within headquarters, abandoned the straight numeric filing system in favour of a subject-based duplex numeric central registry filing system. Terry Cook asserts that:

the new system did to scattered files what the older system had done for scattered correspondence; brought them together physically and intellectually. Administrators were

____________________________________________________________________

The Evolution of Indian Affairs’ Central Registry p.167

thus permitted to gain a broad overview of a complicated issue in all its ramifications and to have the consolidated information needed to make national policy and oversee administrative operations and such issues in an active interventionist way.15

DIA Night shift.

However, instead of creating one central registry series, DIA created five new independent subject-based file systems used from 1923 until 1949, when the department abandoned this system in favour of a single “modified duplex numeric” central registry system. The five central registry subject series were: “First Series”; “Thousand Series”; “School File Series”; “Land Sale Series”; and “Engineering and Construction Files.” Either very little correspondence was generated to document the rationale behind the creation of these duplex numeric series, or it has not survived. The sparse information available suggests that the growth of the department necessitated the creation of these systems. The “School Files Series” were controlled by the Education Division, responsible for the administration of Indian Day Schools and Residential Schools.16 All records pertaining to schools from the earlier Red and Black system were migrated into this new system and the sub-numbering unit used in the former series was carried over and used as the secondary numbers to identify the type of record. One can only assume the same rationale for the creation of the Engineering and Construction Files as well as the Land Sale Series – no information to date has shed light on this question. The “Thousand Series” was to be used for correspondence related specifically to reserves, such as surveys of reserves, location tickets, rights of ways, surrenders, etc. A “Thousand Series” file consisted of a subject number and the agency responsibility. code. For example, a file concerning a lease (13000) in the Carleton Agency (107) was constructed as follows: 13107. The “First Series” was reserved for correspondence concerning all other non-reserve specific subjects primaries such as accidents, truant officers, beef, and dog licences. “First Series” file numbers were comprised of two elements, a subject block (e.g., 62 – Membership) and an agency code (e.g., 131 – Lesser Slave Lake). The file would appear as 62-131. It is interesting to note that files now seen to be important, e.g., membership, were at the time of a secondary consideration to departmental officials.

Let us, for the moment, turn our attention once again to the Indian agency responsibility codes. Until 1923, the Red and Black Series agency responsibility codes existed as independent entities. The Red Series had agency responsibility centre codes running from 1 to 100 and the Black Series had responsibility codes ranging from 1 to 66. When the department adopted the

15 Cook, “Paper Trails,” p. 25.

16 LAC, RG 37, Series G, vol. 727, file 72-CI-IA – Report of Organization, Methods and Procedures Survey of Education Division, 1951.

__________________________________________________  

Archivaria 58

duplex numeric file classification system, it kept the Red Series agency responsibility codes and started the agency codes for the Black Series at 102. Thus the Assiniboyne Agency (formerly No. 2) became agency responsibility code No. 102.

The department continued to use the “Registers” and “Subject Extension Registers” despite the fact that the duplex numeric system allowed one to identify both subject and agency in the one number. Furthermore, the department still perpetuated the East-West split of the former Red and Black series keeping “a set of lose leaf registers … for Ontario, Quebec and the Maritime Provinces, and another set for Manitoba and the Western Provinces.”17

Although a substantial number of records from the Red and Black Series were migrated into the successor “Duplex Numeric Series,” the department still created Red and Black Series records as late as the mid-1950s, oddly, well after DIA had adopted its subject-based file classification systems. This later sequential numeric file registration system was referred to as the “High Red” (east of Manitoba) and “High Black” (west of Ontario) series and ran from file numbers 600000 to 600582. The series consists of only 582 pieces of correspondence generated between 31 August 1923 and 4 April 1947, after a large portion of the records were migrated into the “First Series.”18 There are also instances, contrary to general record-keeping practice, where correspondence was placed on earlier Black or Red series files. In 1947 a Special Joint Committee of the Senate and House of Commons recommended that the federal government “proceed with a commission to settle Indian claims and grievances.”19 While an Office of Native Claims was not established until 1973, from 1947 onward the prospect of such claims changed the manner in which DIA treated its records. That same year the headquarters Records Branch, proposed a “three year program to re-organize the DIA Records Division.”20 This was the genesis of the “Modified Duplex Numeric” filing system adopted by the department in 1950. Unlike its predecessors, this records system was to be employed both at headquarters and in the field offices. The new classification system also anticipated a major change in the activities of the department. The emphasis on geographic responsibility codes at the beginning of the file number, combined with more expanded secondary and tertiary numbers reflected the devolution of responsibility for programs

17 LAC, Records of the Department of Indian Affairs, RG 10, vol. 8586, file 1/1-6-4, Memorandum, 24 October 1930.

18 LAC, Records of the Department of Indian Affairs, RG 10, vol. 3406, Reel C-10759, Red Series Register – Quebec, Ontario and Maritimes, 1923/08/31–1947/04/04.

19 Sally Weaver, Making Canadian Indian Policy in Canada: The Hidden Agenda, 1968–1970 (Toronto, 1981), p. 37.

20 LAC, Records of the Department of Indian Affairs, RG 10, vol. 8586, file 1/1-6-4, Memorandum from R.J.L. Grenier, Records Branch to Executive Assistant, DIA, 30/6/47.

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The Evolution of Indian Affairs’ Central Registry p.169

and delivery of services to the agencies – a direct result of the 1951 amendments to the Indian Act. Under this system file numbers were comprised of two elements, a responsibility centre code (e.g., 157 for Queen Charlotte Agency) and a subject code (e.g., 25-1, Indian Education – General). Thus a file pertaining to Indian education in the Queen Charlotte Agency was constructed as: 157/25-1.

As we have seen, no standard filing system was employed by DIA staff in the field offices prior to 1950. As a result, valuable records were lost through poor records management practices. Moreover, it was almost impossible to determine what records had been created or lost since no registration system existed in the agencies. Bill Russell has noted:

In lieu of such a filing system, agents seemed to have created their own arrangements which usually meant a combination of Letter books for copies of outgoing correspondence and omnibus Shannon files for broad subject categories of incoming letters … as for records disposition in the field, the policy well past the period under examination here was to destroy nothing. When offices were closed, all records were routinely sent to Ottawa. As late as 1927 agents were being told to keep all records, although one suspects that a few agency offices were kept warm over long winter nights, thanks to a supply of old papers for which storage space had simply been exhausted.21

By 1961 a system of Master Index Cards for headquarters records was being verified “against each file in the current, closed, and dormant, and archival categories” in order to map the disposition history of the records.22 At the same time, a project was initiated by the Central Registry Branch at Headquarters to identify all pre-1915 records held by Agency offices in order to transfer them to Ottawa where they would select the records to be transferred to the (then) Public Archives of Canada. As late as 1961 the Chief of the Central Registry Office in Ottawa noted that in the Office of the Indian Commissioner, British Columbia continued old record-keeping practices, stating:

At the present time the procedures followed in respect to correspondence receipt and handling is haphazard to say the least. Incoming letters in the majority of cases, are directed to one person, Mr. Rhymer, who screens and either dictates the reply or passes the case to one of the other officials. This method has been used for many years.23

21 Russell, “White Man’s Paper Burden,” p. 71.

22 LAC, Records of the Department of Indian Affairs, RG 10, vol. 13832, file 1/1-6-2, pt. 5, Methods and Procedures – Filing System, 1964–1965, Letter from A. Goulet, Acting Chief, Central Registry Office to Senior Administrative Officer, re: Rehabilitation of Indian Affairs Records, 10 January 1963.

23 LAC, Records of the Department of Indian Affairs, RG 10, vol. 13832, file 1/1-6-2, pt. 4, Methods and Procedures – Filing System, 1961–1962, Letter from P.F. O’Donnell, Chief,

Archivaria 58 p.170

Many agencies were at a loss to explain where these pre-1915 records had gone. Nevertheless, the surviving records were transferred to Ottawa.

To its credit, DIA, faced with the possibility of claims against the Crown, attempted to identify, gather, and ensure the preservation of records it recognized to possess great historical significance. This is especially significant given the fact that the department could have disposed of a large portion of its common administrative records under the General Records Disposition Schedules in force at the time.24 The department pointed out that:

It was also agreed that the existing definitions of housekeeping records, as contained in the General Records Disposal Schedules and as distinct from operational records, do not satisfy the requirements of the department and the Archives in identifying and segregating for retention all documentation of continuing value. In view of the special nature of the administration of Indian affairs in Canada, much of that described in the GRDS as housekeeping should, in fact, be considered operational in its application to Indian and Northern Affairs records schedules.25

As a result, the Public Archives of Canada and DIA agreed to a moratorium on the destruction of any Indian Affairs records from 19 March 1973 to 31 March 1976.

Canadians stole our Indian Trust Funds & put us on reserve POW prisons “to carry out the final solution to the Indian problem’. 

The amalgamation of agencies into district offices between 1966 and 1969 illustrated the problems associated with migrating and retrieving records based on geographic responsibility codes. The amalgamation of records under these new district responsibility codes required much work on the part of the departmental records staff and made the retrieval of records often time-consuming. In 1969, when the suggestion was made to adopt a subject-based system that placed geographic codes within the tertiary numbers, it was rejected on the basis that a recently tabled White Paper indicated the Indian program would soon be phased out. It was not until 1984 that the block numeric system still used today by the department was up and running. Bill Russell argued that “if we are to do justice to the records charged to our care today, we must understand the relationship between the structure and Central Registry to Indian Commissioner’s Office, British Columbia, re: Records Procedures Indian Commissioner’s Office, Vancouver, 5 February 1962.

24 The General Records Disposition Schedules were created to allow federal government departments to dispose of common administrative records that were not of archival or historical value.

25 LAC, Records of the Department of Indian Affairs, RG 10, Accession 2003-00021-6, box 2, file 1/1-6-3, pt. 4, Methods and Procedures (Disposal) – Destruction of Record, 1974 to September 1978, Letter from Jay Atherton, Chief, Public Records Division, Public Archives of Canada to Records Management Division, DIAND, re: Moratorium on Destruction of Indian and Eskimo Affairs Records, 1974.

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The Evolution of Indian Affairs’ Central Registry p.171

organization of the creating agency and the records created, and integrate a knowledge of the record-keeping process into an understanding of the record.”26 While this work sheds further light on the nuances of the evolution of record-keeping by DIA, its conclusions are isolated, awaiting further research by others to obtain a more holistic understanding of government record-keeping. As Dr. Johnson quipped, “all criticism is comparison.”

26 Russell, “White Man’s Paper Burden,” p. 51.

_______________________________________________________________

The Late Merle Haggard might have felt something was up when he sang “Are the good times really over for good?” 

I wish a buck was still silverAnd it was back when country was strongBack before Elvis and before Viet Nam war came alongBefore the Beatles and “Yesterday”When a man could still work and still wouldIs the best of the free life behind us now?And are the good times really over for good?Are we rollin’ down hill like a snowball headed for hellWith no kind of chance for the flag or the Liberty BellI wish a Ford and a Chevy would still last ten yearsLike they shouldIs the best of the free life behind us now?And are the good times really over for good?I wish coke was still colaAnd a joint was a bad place to beAnd it was back before Nixon lied to usAll on TVBefore microwave ovensWhen a girl could still cookAnd still wouldIs the best of the free life behind us now?And are the good times really over for good?Are we rollin’ down hill like a snowball headed for hellWith no kind of chance for the flag or the Liberty BellI wish a Ford and a Che

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D.C. SCOTT’S FINAL SOLUTION – OCTOBER 25, 2024?

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MNN. Sep. 22, 2024. It’s time for us to bloom again like a flower. Our enemies don’t want to be caught for their planned extermination of us. Everyone is noticing.  Their edicts can’t sink us into obscurity to be forgotten. The time will come for us to l judge the genociders and their benefitters. We all cannot  the church, state and benefitters escape justice.

Our memories go back to the beginning of time. We don’t trust their band council “mules” and other loyal cronies who do the bidding of the church and state. Our history is being written and told by the killers. They call themselves gods who run a big military industrial corporate complex to control the world.  Our role is to save ourselves on the land that we love thereby saving the entire world.  They can’t win a war unless their soldiers are following their orders”.  

Their plan to steal all our possessions was by killing all the “savages” whom they declared are not human. Turtle island started out as their ‘trading post’ to keep the produce frim our land all to themselves. They say it is poor form for them to negotiate with us from a position of weakness. So the “100 year business plan” called the Indian Lands Act of Oct. 25, 1924, created the scheme of reservations, Indian residential schools, blood quantum legislation and the missing and murdered Indians. We want the world to know about the atrocities they committed on us to annihilated all our people. We need to be heard and for people to listen. 

Somebody ordered them to brutally butcher us so they could get our land, make their report, file it and forget the killings they carried out? They think they won’t suffer if they nicely say to us, “I’m sorry”. At the same time we are being trained by the church and state to forgive them. We will directly face them anytime even after the horrors we’ve been through.  They cannot get away with mass murder.

The Republic of War came to our land and set out to annihilate us.  They committed the biggest holocaust in the history of the world, the elimination of 150 million indigenous people of the Western Hemisphere, from pole to pole, ocean to ocean. 

Murdered were our mothers, fathers, babies, grandparents, great-grandparents, teachers, families, friends, our beautiful children, our waters, lakes, rivers, our vegetation, our animals, our sky, air and soil. We never heard of anyone stopping the intruder ancestors from chopping up our children and feeding them to the pigs and then cooking the pigs to feed the other children. Were your forefathers watching the trains, wagons, buses and cars going by as the RCMP, band councils, Indian agents, miners, as they took us to the POW camps, hospitals and schools, never to be seen or heard of again by our people? We must find them! 

We cannot have died in vain. When the person in the hospital said to me, “Just sign here . We have a nice home for her”, moments after she was born. I screamed and fought for her. There is no justice for all the people stolen from us. We are still worthless to the church and state and to all those who benefitted from the genocide. Why have the colonists not removed all those genocide laws they dutifully go to the polls and vote for. 

Though the truth is known, these killers will just get in their cars and go home, to their family and have a nice dinner without a thought of what they did to us. They have worn out your welcome here. The only fair and just trial would be under the kaianerekowa, the great peace. 

We are the spokespeople of the dead.  We’ve seen the ovens. Know of the tortures, the hidden bodies and bones. Those millions who help themselves to our resources can be prosecuted. We cry out everywhere and our voices are not heard. The Hitlers cannot sit as the judges of their own crimes.  

As Led Zeppelin says brilliantly “lyin’ cheatin’ hurtin’,   that’s all you seem to do”. [Your time is gonna come].

 

HISTORY OF GENOCIDE

CANADIAN GENOCIDE CANADA MUST ACKNOWLEDGE:

https://windspeaker.com/under-northern-sky-xavier-kataquapit/canadian-genocide-canada-must-fully-acknowledge-its-final 

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THE TWILIGHT ZONE

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MNN. Sep. 3, 2024. In order to finish something you have to start somewhere. One of the most primal feelings humans have is to belong and feel connected to other humans and to be part of a tribe. Today our freedom is an illusion because  it was systematically destroyed by church and state and replaced by the Military Industrial Complex. When we arrive on our mother we have to deal with entrenched male structures imposed by foreigners. Today we strive to know who we really are before all this chaos was shoved down our throats. Who were we before we became toys for these inhuman beings. 

Our ancestors tried to tell us about the genocide that took place after the arrival of these derelicts running away from their European genociders. We had safety, family, equality. When we learned about how we were almost totally annihilated by these European hordes, we felt like turning the world back to what it was on turtle island. We are looking for a happy continuation of our life. However the intruders told us that we are insane because we don’t fit into their money grabbing murder piracy system. The trauma technocrats of the church and state decide who and what we are and who shall live and who shall die! 

Dancing and singing is how we exchange feelings with each other. This dimension is unknown to the intruders. They planned how to stop us from being happy by producing laws that we cannot or don’t think we should follow to survive, especially paying taxes to them and speaking their fake languages, while taking all our possessions, culture and languages so that we can’t communicate with creation. They told us that their dictates are for our own good! To them we are a brand to be put on display and to charge their tourists to look at us. Us singing, dancing and speaking to each other to bring us together was a no-no.  Our real purpose is to care for mother earth. The Mohawk Mothers and all women and all our people are empowered. The powers that be want to keep us as children and as their playthings to scare and kill us. October 25, 2024 is the one hundred year anniversary of their business plan to “be rid of the Indian problem forever”, Duncan Campbell Scott, 1924. The genociders have been shouting how sorry they are to the rest of the world for their P.R. campaign to continue their operation as a corporation disguised as a country. They tell us how sorry they are for their murder spree of our race, that it is just not going to work out for us to remain on this earth because we are such resisters and we just don’t care enough about money the way they do. So we are accused of not taking care of our children and that we are terrible parents so they can continue taking them from us and sell them or use them for medical experiments and then kill them.  

They say we don’t listen to them, never mentioning the horror they inflicted on us.  We are not leaving turtle island. Creation programmed us to be here. We won’t run out of love for our people. We will do what is necessary to stop this carnage. Like a strip show, we will remove everything they covered us with. The spotlight will be different. We will have children so that our legacy is secure. We know how the church and state still hate us for messing up their plan. Invaders, leave us alone. The death mongers will see our survival show which we will keep playing forever. 

What will you do when you have to return everything you took from us – the land, water, sky, the children, the people? Well, start undressing, start singing and dancing. Put your bodies in motion and get on your ships and go home. We’ll tear off your costumes of suit jackets, white shirts and ties and be beautiful, loving and joyful in our finery to release that love we have for each other as creation intended.  

The Kahnistensera have been working with the professors and students at McGill University. They wanted to teach and learn the truth until “the bullet hits the bone”.  The Golden Earring got it right:  

Somewhere in a lonely hotel room, there’s a guy starting to realizeThat eternal fate has turned its back on him, it’s 2 a.m.
It’s 2 a.m., the fear has gone (It’s 2 a.m., the fear has gone)I’m sitting here waiting, the gun’s still warm (I’m sitting here waiting, the gun’s still warm)Maybe my connection is tired of takin’ chancesYeah, there’s a storm on the loose, sirens in my headWrapped up in silence, all circuits are deadCannot decode, my whole life spins into a frenzy
Help! I’m stepping into The Twilight ZonePlace is a madhouse, feels like being clonedMy beacon’s been moved under moon and starWhere am I to go now that I’ve gone too far?Help! I’m stepping into The Twilight ZonePlace is a madhouse, feels like being clonedMy beacon’s been moved under moon and starWhere am I to go now that I’ve gone too far?
Soon, you will come to know when the bullet hits the boneSoon, you will come to know when the bullet hits the bone
I’m falling down a spiral, destination unknownDouble-crossed messenger all aloneCan’t get no connection, can’t get through, where are you?Well, the night weighs heavy on his guilty mindThis far from the borderlineWhen the hitman comes, he knows damn well he has been cheated
And he saysHelp! I’m stepping into The Twilight ZonePlace is a madhouse, feels like being clonedMy beacon’s been moved under moon and starWhere am I to go now that I’ve gone too far?Help! I’m stepping into The Twilight ZonePlace is a madhouse, feels like being clonedMy beacon’s been moved under moon and starWhere am I to go now that I’ve gone too far?
Soon, you will come to know when the bullet hits the boneSoon, you will come to know when the bullet hits the boneWhen the bullet hits the bone
Twilight Zone (Album Version)
READ WHAT’S HAPPENING AT MCGILL:
CBC NEWS –  QUEBEC LABOUR TRIBUNAL Orders McGill to Stop Obstructing Union of Law Professors – University to Challenge Union’s Certification. Sep. 3, 2024.
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BIG SHIP STUCK IN KAHNAWAKE

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The St. Lawrence is the river of life. The river of life has many falls, twists, turns and steep

walls. We travel down it in our own way. The same has been from the very first day. I’ll stay in my canoe.

You’ll stay in our boat. I only hope you stay afloat.  I’ll smile at you. You’ll wave at me.

You’ll continue on toward the sea.

 MNN. AUG. 22. 2024. A 7.00 pm today this ship enroute to Huelva Spain sailed through the St. Lawrence Seaway which meanders through the middle of Kahnawake Mohawk Land, expected to arrive there  on Sept. 2. [MO 94433669 MMSI 244010871]. It’s a General Cargo ship of the Netherlands. The crash shook the community and sent many indigenous people to the site near the Pow Wow grounds.  The S.S. HEEMSKERKGRACHT, which is Dutch, were our first allies in 1684. They “sold” their colony to the English. They were the first to adhere to the Two Row and kaianerekowa as the law of the land.  So they knew they couldn’t sell our land.                          

                                                                  

It is possible the Mohawks can take possession as the ship is now in the middle of kanienkehaka Mohawk territory. They surely know where they are! On ‘kaniatarowanon,’ the “The Great River  of the Kanienkehaka”, one of the biggest, most beautiful and most impressive rivers in the world. 

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Seventy years ago the St. Lawrence Seaway Authority forcefully took the land from the Mohawks. We were never compensated.  

The children use to go stand on the wall behind the catholic church and yell war whoops as the ships sailed by. The crew were so terrified they would run and hide inside their cabins. The captain is powerful when he’s out on the sea but not on our land. He now can only sit on the ship like everyone else. 

A big crowd has emerged, a reminder that Creation put us here to take care of our river. We will be here til the end of time carrying out our duties. When all these settler/boat people are gone, we will still be here on our river where creation placed us. Since this kahonwehia cannot move, this ship is now a part of our land. We shall send to the shipping company bales of tobacco and our thanks, according to our proper protocol. All the goods on that ship are ours. The Seaway is ours and the river is part of kasatsensera kowa sa oiera, the great natural power, and we will take care of her.

As old Hank Williams said, “Sometimes the river doesn’t act like it should….”.

mohawknationnews.cpm

MohawkMothers.ca

Kahnistesera@sunrise.net 

kahentinetha2@protonmail.com

APPEAL COURT BLUES

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MNN. AUG. 19, 2024. The Court of Appeal’s Decision Late Friday ruled in favour of McGill University and the SQI [Quebec] on whether the Independent Panel of archaeological experts overseeing the investigation should be called on after human decomposition was detected on-site. McGill and the SQI contracted people to survey the site with GPR, ground penetrating radar, multiple teams of historic human remains detection dogs, and a probe that can detect human decomposition in soil. Up to now, these methods have confirmed the likely presence of human remains in three different areas of the old Royal Victoria Hospital.

We can’t disclose these locations at this stage, but we’re worried that without the oversight of the Panel, which was our clear intention in the Settlement Agreement, these burials might get damaged and destroyed by construction work. That’s what happened with the first target identified by the dogs: the soil was moved around, left outside exposed to the elements, and then sifted by an industrial machine used for mining. Only after using that big mechanical sifter, the archeologists told us that it made the bone fragments too small to identify.

The two other places where the dogs and the probe found evidence of human remains haven’t been investigated yet so we’re extremely concerned about that. McGill and the SQI’s decision to not address any of these findings publicly, and to ignore these results so as to continue their development project, is extremely disappointing. Some of the site has been surveyed with the mandated search techniques, but they only search the areas they’re just about to build on, so a lot of the area still hasn’t been investigated.

It was clear from the start that the Settlement Agreement would entrust an Expert Panel with overseeing the investigation. A few weeks after we all signed it, McGill and the SQI signed contracts with the Panel members without telling us, while letting the Panel members think we were involved in writing them. The contracts had an end date that was not in the agreement, and breached the agreement, which stipulates that the Panel was jointly appointed by us and the developers.

After numerous breaches to the Panel’s recommendations, we submitted these violations of the agreement to the Superior Court, and Justice Gregory Moore agreed with our understanding and said McGill and the SQI’s interpretation of the contract was too narrow. Now the Appeal Court overturned this because of technical problems. But the Appeal Court did not say we were wrong in what we saw or that McGill and the SQI did respect the Agreement. It simply refers to corporate case law related to the court’s jurisdiction in overseeing contracts, and does not address the larger and substantial issues regarding the breaches to the agreement, the failure to implement it in a spirit of reconciliation and the honor of the crown.

The Court of Appeal’s decision to overturn the safeguard order put in place in October 2023 is worrying given the recent findings. A huge obstacle in our fight to protect unmarked burials and find missing children is that our “law” doesn’t work with theirs. The decision they made relies on legal technicalities and precedents set in corporate contractual cases. It doesn’t account for the sensitivity and urgency of the matter here, which is the search for and protection of our children. This is just another example of how the legal system discriminates against us by imposing colonial law on us. It’s the same laws that resulted in our genocide, which goes on still, even after it was acknowledged by the Prime Minister.

Basing this case on corporate law is incredibly inappropriate, because our dispute involves our duty as Indigenous women, Kahnistensera, to protect and find our dead loved ones. The agreement was not a contract between businesses, but a wager for a new relationship between Indigenous people and Canadians. The legal system does not seem ready to appropriately address cases like ours that are about reconciliation and our rights as Onkwehonwe Indigenous people.

We are also hurt and emotionally triggered by the way our search for our children is being ignored for the convenience and financial benefit of these large corporations and the government. If state corporations and the courts set precedents that reinforce the notion that our concerns matter less, it could have catastrophic consequences for Indigenous peoples and their rights worldwide.

The crimes committed against us cannot be investigated by the same institutions that committed them in the past. That’s why we need independent bodies of experts to guide these investigations. We will not stop pushing for our sacred duties to be respected. This is far from the end of the story.

Pigment Markham reminds us in “Here Come the Judge” of what goes on in court:
Hear ye, hear ye
This court is now in sessionHis Honor, Judge Pigmeat Markham presidinHear ye, hear ye, the court of swing
It’s just about ready to do that thingI don’t want no tears, I don’t want no liesAbove all, I don’t want no alibisThis Judge is hip, and that ain’t all
to lay down the law to them that brought it
I’ll bust some head because I am the judgeHe is the judge, he is the judgeWho’s there? I is. I is who?I is your next door neighbor
Order in this courtroom, order in this courtroomJudge, your Honorship, Hi sirDid I hear you say “Order in the Court?”Yes I said order in the court
Well, I’ll take two cans of beer, pleaseHe is the judge, he is the judgeEverybody knows that he is the judgeI had a chat with Ho Chi Min
With cheap rice wine and chased with ginWon’t take long unless I miss my guessI’ll have you out of this doggone messI sent a cable to Bob and Mac
Let them know I’m comin’ backSit right down with Rock and NickTeach them boys some of Pigmeat’s tricksOh, oh judge, your Honor, Pigmeat said
“Don’t you remember me??”No, who are you, boyWell, I’m the feller that introduced youTo your wife… to my wife?
Yeah, life! You son-of-a-gun youCome November, election timeYou vote your way, I’ll vote mine‘Cause there’s a tie, and the money gets spent
Vote for Pigmeat Markham, PresidentI am the judge, vote for PigmeatI am the judge, vote for PigmeatNow, everybody knows I am the judge
He’ll give you time if you’re big or small
All in line for this court is neatPeace brother, here comes the JudgeHere comes the Judge
Everybody knows that he is the judgeEverybody near or farI’m goin’ to Paris to stop this warAll those kids gotta listen to me
Because I am the judge and you can plainly seeI want to big ’round table when I get thereI won’t sit down to one that’s squareI want
Come November, election timeYou vote your way, I’ll vote mine‘Cause there’s a tie, and the money gets spent
Vote for Pigmeat Markham, PresidentI am the judge, vote for PigmeatI am the judge, vote for PigmeatNow, everybody knows I am the judge
Here Comes The Judge - Pigmeat Markham (1968)
Thahoketoteh, MNN Court Reporter thahoketoteh@htk.com
box 991, kahnawake que. canada J0L 1B0
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The Legal Decision