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TREE OF PEACE PLANTED & UPROOTED FROM MCGILL U.

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MNN. Nov. 17, 2024.

Activists planted a pine on McGill University's downtown campus to promote peace.Activists planted a pine on McGill University’s in  downtown Montreal campus to promote peace.
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Great White Pine
The Tree of Peace

On Sunday activists planted a tree in “hopes for justice for all oppressed peoples around the world.”

Katsi’tsakwas Ellen Gabriel said the great white pine is a symbol of peace. The small tree was brought from Kanesatake to be planted to promote peace among all people. The tree planting ceremony was conducted by the Traditional Longhouse people on the university’s lower field, where a pro-Palestinian encampment stood for over two months last spring.

All injunction requests that were filed in Quebec court were rejected. McGill hired a private security firm to dismantle the camp in July. Activists felt that McGill has been suppressing students’ free speech. 

Though McGill told Gabriel and other activists that they were not allowed to plant the tree on campus, security didn’t stop the activists.

Many donned keffiyehs and carried Palestinian, other flags and the Mohawk Warrior Society flag. Gabriel said the tree planting was “a gesture of solidarity for all those who are fighting for peace for people everywhere. It’s important to promote this message of peace. We want wars to stop. We want peace for everybody.” said Gabriel.

McGill was informed twice that a group planned to plant the white pine as a “permanent monument.”

In 1779 George Washington’s favorite general, John Sullivan, marched with 13,800 men through Seneca country to Onondaga to chop down the white pine, the great tree of peace. Natives of north and south America knew about this tree of peace. It was the greatest crime ever committed by the settlers on turtle island, and they doomed themselves to forever become the Republic of War. 

“When we were told that this plan would not be approved, we received a reply stating ‘We reiterate that we will be planting a tree of peace on Nov. 17,’ and that ‘We will decide what to do on our homelands,’” 

McGill had “various reasons” to reject the tree’s planting. “McGill’s commitment to the spirit of reconciliation is enduring” through other university initiatives. Okay, let’s plant the tree together somewhere else for the next seven generations to behold our joint act of peace today? Gabriel reminded McGill that “You are on our homeland, and we want everyone to act peacefully.”

“The tree is a symbol of peace that the world badly needs,” said Gabriel. McGill and the people could together plant it elsewhere. 
Listen to the two main speakers: tekarontake and katsitsakwas:
Margaret Whiting in the 1940s sang a beautiful song about a tree in the meadow. Let us plant the indigenous white pine somewhere so that we all can watch it grow into beauty and power:  there’s a tree in the meadow with a stream drifting by, and carved upon that tree I see ‘I’ll love you until I die. I will always remember the love in your eye… but further on down lover’s lane a silhouette I see. I know you are kissing someone else. I wish it were me by that tree in the meadow…

AKWESASNE 8 DISMISSED – NY POWER HAS NO DOCUMENTS

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BREAKING NEWS

MNN. NOV. 12, 2024. Akwesasne 8 DISMISSED. NY Power Authority fails to produce documents necessary to move forward. The charges of Conspiracy to a Felony, and Trespassing against the six of the Akwesasne 8, who appeared today, were dismissed today at Massena Town Court. The District Attorney stated that New York Power Authority (NYPA) did not produce appropriate documents to move forward. Researchers for the Akwesasne 8 had gone to the St. Lawrence County Office for Deeds and Records to find a Deed/Land Title showing NYPA ownership. There is no record. When discovery documents were offered to the Akwesasne 8, each asked whether the documents contained a Title to the land on which the Akwesasne 8 were arrested. The District Attorney implied such documents were not part of the discovery packets.

In March 2022, Federal Judge Kahn of the Northern New York District of US Federal Court, ruled that New York State possession of Mohawk land is a violation of the Nonintercourse Act which prohibits land transfer of Indian land to non-Indians without Congressional approval. On May 22, 2024 eight Kanienke’háka were arrested for Trespassing at Niionenhiasekówahne (Barnhart Island). Seven of the eight were charged with Conspiracy to a Felony. One person was charged with a Felony. There is a long history of Onkwehonwe relations to Niionenhiasekowá:ne (Barnhart Island) – from the Dish With One Spoon Agreement, to Onkwehonwe families living on the island, and continue today through Kanienke’háka assertion of hunting, fishing, tree tapping, and medicine gathering liberties.

The Akwesasne Mohawk Land Claim Settlement agreement seeks to sever Onkwehonwe relationship to Niionenhiasekowá:ne, formally ceding the island’s title to New York State for $70 million and subjecting our hunting and gathering rights to foreign governments. The Onkwehonwe that began construction at Niionenhiasekowá:ne acted in assertion of Kanienke’háka inherent and original rights as well as the pre-existing governance of Kaienerekowa. “The Band Council, Tribe, state and federal governments are outside Kaienerekowa governance as younger governmental entities cannot and will not ostracize us from our lands and waters.” Said one of the Akwesasne 8. “We are going back to Niionenhiasekowá:ne because it is Kanienke’háka land.” A group of the Akwesasne 8 stated.

Johnny Cash sings about our love for the Big River:

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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). 

___________________________________________________________________________

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.

__________________________________________________________________________

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.

__________________________________________________________________________

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
READ WHAT’S HAPPENING AT MCGILL:
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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. 

Screenshot

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
_________________________________________________________________
The Legal Decision

ELORA “MOHAWK WANNABEES!!!

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MNN. Aug. 8, 2024. On August 2nd, 3rd. and 4th, 2024, The Kahnawake Hunters faced the Elora Ontario Mohawks, a non-native team of the Ontario Junior B Lacrosse League at the championship finals. The non-native parents and fans showed the spectators  their method for beating their opponents, the real kanienkehaka/Mohawks at that game.  The appeared t be using a formula of acting out some of their culture with rude behaviour. Lacrosse is a traditional game of the natives who follow strict sportsmanlike behaviour.  This kind of behaviour would not be acceptable at their ultimate sport event, the Olympics, which is presently taking place right now in Paris?

At  some recent games some of the settler mothers waited outside of the arena and yelled at and spit on the faces of our children. Definitely not acceptable.

One spectator from Kahnawake stated in a facebook post, “I came to Elora to watch the Kahnawake Hunters and I was genuinely shocked by how the crowd was behaving. I started recording their chants ’cause i also thought it was funny that these white kids lacrosse team was called “Mohawks”. They sure weren’t acting like their namesake, the Mohawks. I got yelled at by one kid, “Turn your fucking phone off!” Personally, I think they were just embarrassed by their terrible actions.” If they call themselves Mohawks they should play the game like true Mohawks, the kanienkehaka, as it is a community game of respect and healing, to bring everyone together with the good message that here on this planet we are all brothers and sisters with the same mother and the same father. TAKE A LOOK AT SOME OF THEIR ACTIONS at a game we call “the game of creation“. 

 

 

ELORA

 

Be inconspicuous!

 

ELORA ‘PRETEND-MOHAWK’ FANS SHOUT AT THEMSELVES, “LET’S GO MOHAWKS”

The late and great Hank Williams advises these pretend Mohawks, hey “move it on over”: 

Move It on Over Lyrics

[Verse 1]
Came in last night at a half past ten
That baby of mine wouldn’t let me in
So move it on over (move it on over)
Move it on over (move it on over)
Move over, little dog
‘Cause the big dog’s movin in
[Verse 2]
She’s changed the lock on our front door
My door key don’t fit no more
So get it on over (move it on over)
Scoot it on over (move it on over)
Move over, skinny dog
‘Cause the fat dog’s moving in[Verse 3]
This doghouse here is mighty small
But it’s better than no house at all
So ease it on over (move it on over)
Drag it on over (move it on over)
Move over, old dog
‘Cause a new dog’s moving in[Verse 4]
She told me not to play around
But I done let the deal go down
So pack it on over (move it on over)
Tote it on over (move it on over)
Move over, nice dog
‘Cause a mad dog’s moving in

🎙 Hank Williams Sr 🎙 Move It on Over 🎙 Lyrics

Tanakerahneh MNN Sports Columnist

mohawknationnews.com Box 991, kahnawake, que. Canada J0L 1B0 

MohawkMothers.ca

Kahnistensera@riseup.org

kahentinetha2@protonmail.com

LONGHOUSE LADIES

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History of residential school cemeteries is evidence of genocide, interlocutor  Kimberly Murray of Kanehsatake issues historical report, as an ‘antidote to denialism,’ as she works toward her final report.

https://www.cbc.ca/news/indigenous/interlocutor-kimberly-murray-historical-report-1.7253567

Antidote to denialism: “Each residential school burial is a burial site against humanity and is genocide. These mass human rights violations can be prosecuted. Government and church officials made decisions and created all of these that lead to deliberate desecration of the burial sites of indigenous children. Government and church made these policies that lead to deliberate desecration of the burial sites of indigenous children.  At times these officials even actively participated in the desecration through both their actions and failure to act. Government and church created the crisis of missing and disappeared children and unmarked burials that survivors face today. This is meant to be an evidentiary piece of the genocide and crimes against humanity that supplements, complements and supports what the survivors have been saying for decade. Sites of Truth, Sites of Conscience. 

READ THE REPORT

https://drive.google.com/file/d/1QxAYUtCztmu1o04-wJ9xZ50Qc77N3rNo/view

Joe Cocker sings “Woman to Woman” about female intuition: 

Woman to woman (woman to woman)
Hardache to hardache (hardache to hardache)
Lover to lover (lover to lover)
Woman to woman (woman to woman)

Woman to woman
Ev’rything I say ev’ything that’s happening
Seems to come your way
You don’t care if it rains or shines
Long as you know what’s in goin’ down at the local rodeo
Woman to woman (woman to woman)
Hardache to hardache (hardache to hardache)
Lover to lover (lover to lover)
Woman to woman (woman to woman)

Lover to lover
Well, I’m brown as brown can be.
Don’t let it get on me.
You talk about money, honey
And then you pray child.
But I don’t wanna be alone no more.
Woman to woman (woman to woman)
Hardache to hardache (hardache to hardache)
Lover to lover (lover to lover)
Woman to woman (woman to woman)

Hardache to hardache
Don’t let it break so fast.
Think about all you have
And let it last.
I can’t take no more teardrops from you,
But that don’t give you no right to shout
Woman to woman (woman to woman)
Hardache to hard-ache (hardache to hardache)
Lover to lover (lover to lover)
Woman to woman (woman to woman)

Joe Cocker - Woman to woman (1972)

MohawkMothers.ca

 

Residential school burial sites are evidence of crimes against humanity and genocide. These mass human rights violations can be prosecuted. Government and church officials made decisions and created all of this that lead to deliberate desecration of the burial sites of indigenous children. Government and church made these policies that lead to the deliberate desecration of the burial sites of indigenous children. At times these officials even actively participated in the desecration through both their action and failure to act. The government and church created the crisis of missing and disappeared children and unmarked burials that survivors face today. This is meant as an evidentiary piece of the genocide and crimes against humanity that supplements, complements and supports what the survivors have been saying for decades. 

https://drive.google.com/file/d/1QxAYUtCztmu1o04-wJ9xZ50Qc77N3rNo/view

 

 Joe Cocker sings “Women to Woman” about women’s intuition: 

Woman to woman (woman to woman)
Heartache to heartache (hardache to hardache)
Lover to lover (lover to lover)
Woman to woman (woman to woman)

Woman to woman
Ev’rything I say got labeled and has happened
Seems to come your way
You don’t care if it rains or shines
Long as you know what’s been goin’ down at the local rodeo

Woman to woman (woman to woman)
Hardache to hardache (hardache to hardache)
Lover to lover (lover to lover)
Woman to woman (woman to woman)

Lover to lover
Well, I’m brown as brown can be
Don’t let it get on me
You talk about money, honey
And then you pray child
But I don’t wanna be alone long before

Woman to woman (woman to woman)
Hardache to hardache (hardache to hardache)
Lover to lover (lover to lover)
Woman to woman (woman to woman)

Joe Cocker - Woman to woman (1972)

FROM LAKE ERIE TO KANEKOTA

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MNN. July 1, 2024. FOR CANADA’S BIRTHDAY the Skillet sing about resistence.“I am a nation, I am a million faces. Formed together, made for elevation. I am a soldier, I won’t surrender. Faith is like fire that never burns to embers. Who’s gonna stand up? Who’s gonna fight? The voices of the unheard. Who’s gonna break those chains and lies? Love is the answer. I gotta speak. believe it, that’s how I feel inside, can’t sit here quiet.”

Skillet - "The Resistance" [Official Lyric Video]

The northern part of the Haldimand Tract on the Grande River known as Kanekota is thenorthern part of kanienehaka Mohawk land set aside in 1794 protected by the British military for the Mohawk and their posterity forever. At the source, kanekota, is. the highest point where the water from the earth flows north, south, east and west. 

Phil Montour of Six Nations explains the trail the colonists took to steal the trust funds of the rotinishonni people and never paid it back. 

Phil Monture, A Global Solution for the Six Nations of the Grand River,

KANEKOTA WOMEN FILE OBJECTION

https://bsnorrell.blogspot.com/2017/09/mohawk-nation-news-kanekota-women-file.html

WHAT IS SOCIAL INSURANCE: Find out who owns you.

Slavery by Consent by Bushwackk