The squatters sing it and mark everything they stole with the word “Canada”, which means nothing is theirs. ‘Canada’ always conceded that they are ‘squatters’. They named themselves and everything “canada”, “canadians” or “canadien”. The corporation of the government of Canada [the squatters], the Montreal Canadians [squatters] hockey team, and millions of other things. They in effect admit they own nothing on onowarekeh [the Western Hemisphere]. Everything belongs to the onkwehonweh [the true original people placed here by creation].
LET’S SING ‘O CANA’JON’.
TRUTHFUL WORDS: “o cana’jon, you squat on native land. with greedy minds you do the banks command. you pay them tax and shop around on onowarekeh. on turtle island the land of our birth. no more TRAPS TRICKS OR GENOCIDE. the great peace is the only way. o cana’jon you must fix mother earth. o cana’jon you must fix mother earth.”
THE CROWD WENT WILD THE FIRST TIME THEY HEARD “O CANA’JON”
MNN. OCT. 18, 2019. Have we got an international revelation for you about Canada! Finally the invaders will learn where the words “Canadian” and “Canadien” come from.
Some historic background first. Each of our communities had three or more settlements. We would move to another location so our land could rebirth to its natural condition. Eventually we would return to the original village.
wahatinatsoton. To rebuild our community, we bend the poles and bind them to make beams to hold up our roofs. wasenatsoton. kanata comes from kanatsoteh which means it is ‘imbedded’ in our land. We connected the side poles to the others and used cross members so they would stand firmly. Then the outer skin was put on.
wahetiskwaron. The invaders were called kanakonronen. Without permission they ‘imbedded’ themselves in our homeland. They did not intend to leave. They put the poles deep into the native ground. We called them ”kanatien” [pronounced ga na jon] the “squatters”. Now they call themselves Canadian and Canadien, from “canatienton”.
When the invaders say, “I am Canadian” or Canadien”, they are saying “I am a squatter on kanastoteh”. Be careful of the words you use. Know where they come from and what they means. Canadians have a problem defining who they are. And now we’re telling them. They’ve been using the word long enough. It is time we told them what it means.
Natives should be excused from singing “O Canada”. Here’s a suggested replacement that everybody knows! Hockey is a rotinoshonni [Iroquois] game. It comes from the Mohawk expression, “ahkee”. Stompin’ Tom Connors sings: “Hello, out there, we’re on the air, it’s hockey night tonight. Tension grows, the whistle blows, and the puck drops down the ice. The goalie jumps, the players bump, and the fans all go insane. Someone roars “Bobby scores!”, at the good old hockey game. Oh, the good old hockey game is the best game you can name. And the best game you can name is the good old hockey game.”
MNN. 13, 2019. Protect the poppies says Don Cherry, the loud mouthpiece for “Hockey Night in Canada”. Heroin is made from poppies. Wearing the poppy means you celebrate, glorify and want more war and drugs. This UK tradition started after World War I. The bankers will not stay wealthy from peace.
Don Cherry, a European immigrant, scolds everybody, in effect, for not supporting the war, “You have benefitted from the genocide of the Indians here”. Many told him to shit in his hat. The bankers sent the youth to die for them on Flanders Field. Their families got nothing but heartaches and headaches. Poppies being made into heroin is to addict the world for more war. The bankers get rich through war!
Just because the invaders militarily occupied turtle island and claim it as their own, doesn’t mean it is their property. There is no statute of limitations on theft and murder.
Every war is a banker’s war. The invaders to turtle island are rich because they murdered almost all of the natives. We are heroes because we defended all life on onowarekeh turtle island against the barbaric invaders.
ateriwanensken. Less settlers are enlisting to go murder people in far off lands. The illegal settlers came to our community in trucks to kidnap our youth to be trained to become blood thirsty killers for them. enswateninikonwaseroni. The invaders constantly work at twisting the minds of our men to think, “I wanna be a soldier!” to help them kill anyone who gets in the way of the bankers.
Today they train through mind control their attack dogs known as the “band council” to continue the slaughter of their own people so we will be dead and gone, out of the way. They are not mindful of the disastrous deeds. A psychopath is unempathetic and has no remorse. They don’t take any blame for their unconscionable behavior.
We will rejoin our peace, our earth and all our relations.
All politicians and their pawns are icons for hire who divert us from seeing the ther plan to totally annihilate us. Cynics and Critics get it: “If you’re happy and you know it, then there might be something wrong with you. What’s the point in holding on, when all of us don’t want you to. It’d make us feel better, knowing you’d be stuck forever. Sick minds stick together, we can stay sick forever”. [Icon for hire]
MNN. 8 Nov. 2019. In 1884 the British soldiers lead by British General Gordon were trapped in Khartoum in Egypt. They needed supplies, food and ammunition.
No one could get through the treacherous rapids on the Nile known as the “Cataracts”. Only the kanionkehaka [Mohawks] of Kahnawake were known for their skill in shooting such dangerous rapids. They lived by the Lachine Rapids, the strongest in the world. They expertly took huge cargoes in long canoes over some of the world’s most treacherous rapids. 59 Mohawks volunteered for this dangerous mission in Egypt. 16 were lost. They took their long canoes to shoot the rapids on the Nile. They got to Khartoum. Everybody there had been slaughtered.
MOHAWKS EXPERTLY TRAVERSE THE DEADLY FAST WATER AND ROCKS.
GUEST STORY: “Mighty Indigenous Warriors: From Egypt to the First World War
By Elizabeth Kawenaa Montour and Sara Chatfield
When First Nations, Inuit and Métis Nation were recruited in 1914 to fight in the First World War, enlistees were not aware of the new reality of 20th-century warfare. As a prelude to the First World War, in 1884, approximately 56 Kanienkenha:ka (Mohawk), 30 Ojibway and 19 Métis men were recruited for Britain’s six-month Nile expedition in Egypt totalling 400 men. The men were chosen for their strength, endurance, and skill in handling boats and rafts—qualities that were needed to navigate up the numerous cataracts and rapids of the Nile River.
They did not see active battle, as they arrived two days after the city of Khartoum, Sudan had fallen, and British Major Charles G. Gordon had been killed. The expedition returned with the loss of 16 men and stories of what they had seen. Along their journey on the Nile, they saw monolithic temples and statues carved out of hillsides at Abu Simbel, the Sphinx of Giza, the pyramids, exotic markets and Egyptian life in Cairo.
Canadian voyageurs in front of the Parliament Buildings, a detail from the “Canadian Nile Contingent,” 1884. (c002877)
Three decades later, their next involvement in an overseas military expedition was with the Canadian Expeditionary Forces (CEF) in the First World War. It was an opportunity for First Nations, Inuit and Métis Nation soldiers to see the world, and to prove their courage and combat skills. Soldiers were facing a major change in combat style and warfare. The new reality of war involved the use of chemical warfare, machine guns, fighter aircraft, armoured vehicles, and trench warfare.
Our latest Co-lab challenge, Correspondence regarding First Nations veterans returning after the First World War, illustrates some Indigenous peoples’ experiences during the war, touches upon how their communities coped during their absence, and gives information about their lives after they returned home. These documents provide us with information that the Personnel Records of the First World War may not. They offer information such as what the solider planned to do after the war, if he owned land or farm animals, or if he was suited to farming. There is also information about whether the soldier suffered any lingering disabilities, who they lived with, and if they had any dependants.
Created by the former Department of Indian Affairs, these records are unique in that an overseeing federal “Indian Agent” included personal information and comments on the returning First Nations soldiers. In contrast, this was not the case for non-Indigenous soldiers, as no similar sets of records exist for the rest of the CEF.
This personal information became part of the federal government files in Ottawa. The records are also unique in that the “Indian Agents” delved into the soldier’s post-service life. The information that was collected included gratuitous private information and personal judgements about the veterans and the civilian lives they returned to. For example, the “Indian Agent’s Office” notes dated February 1919 for Private John Besito from Saugeen Agency, Ontario, state, “He has a location of fifty acres in the Reserve. He has a house and some improvements on his location.”
As well as administrative information, such as CEF regimental numbers and membership in First Nation agencies and bands, these records also give us genealogical information. For example, the names of three deceased soldiers are listed in a letter to the Department of Indian Affairs dated February 12, 1919, written by the “Indian Agent” of the Griswold Agency in Manitoba. The letter states that the deceased soldiers are from Oak River and Oak Lake Reserves. The letter also includes the CEF regimental number of one of the deceased, Private John Taylor, and that the Department of Indian Affairs paid a pension to his wife and two children. Other correspondence informs us that Private Gilbert Moore, who was killed in action on March 24, 1918, left behind parents in poor circumstances and that they applied for a pension; and that Private Thomas Kasto left a mother who received a pension.
As well as providing information about the soldiers who fought with the CEF, these files make reference to women in First Nation communities who provided funds to help with the war effort to organizations such as the Red Cross, the Girls Overseas Comfort Club, and the Canadian Patriotic Fund. Women in the communities knitted socks and made shirts to add to the “comfort boxes” that were mailed to the men overseas. They also fundraised by making beadwork, woven baskets, and quilts to sell at box socials and fairs.
Indigenous soldiers who survived the war often returned home changed, both positively and negatively. Sapper Peter Taylor, a Kahnawake soldier, suffered the rest of his life with complications from mustard gas poisoning until he passed away in 1955. Private Tom Longboat, the Olympic long distance runner from Six Nations of the Grand River reserve, returned home from his duty overseas in France to find his wife had remarried after receiving word that he had been killed.
Private Tom Longboat, the Onondaga long distance runner, buying a newspaper from a French boy, June 1917. (a001479)
Many who returned home were affected mentally and physically. We give our gratitude for their sacrifices and service, and they will be forever acknowledged, honoured, and respected.
This blog is part of a series related to the Indigenous Documentary Heritage Initiatives. Learn how Library and Archives Canada (LAC) increases access to First Nations, Inuit and Métis Nation collections and supports communities in the preservation of Indigenous language recordings.
Elizabeth Kawenaa Montour is a project archivist and Sara Chatfield is a project manager in the Exhibitions and Online Content Division of the Public Service Branch at Library and Archives Canada.
The Andrew Sisters pumped out the best propaganda for the imperial war machine: “Pack up your troubles in your old kit bag and smile, smile, smile. Don’t let your joy and laughter hear the snag. Smile boys, that’s the style. What’s the use of worrying. It never was worth while. So pack up your troubles in your old kit bag and smile, smile, smile”.
MNN. 6 NOV. 2019. “wasaseh” is sung when something is damaged and it has to be fixed. Singing songs is a language. Once the tone comes from inside our consciousness, we activate our attitude, love, appreciation, desire for information. We can communicate with everything that exists. We can sing to the sun, earth, water, each other.
We go in the natural direction so we can communicte with the universe.
THE SONG IS SO WE WILL NOT FORGET OUR PURPOSE TO MAINTAIN THE PEACE.
The onkwehonweh of turtle island have a responsibility to carry on the purpose of creation, the kaianerekowa, the great peace. Creation vested us through our tsikawatsi’rakeron, our families, with the land of onowarekeh, turtle island. The will of the families is consistent with the principles and philosophy of the great peace.
According to the story, dekanawida had united the wisk ni honon hon tsati, 5 rotino’shonni lands, [ Iroquois]. atotarho represented a mindset where he wanted to be the ultimate ruler and principle power. His mental state had to be changed.
A delegation crossed the Ondonaga Lake and sang the peace song, to teach him to accept the peace.
The first words when visiting is “skennakowa’ken”, are you at peace? After the unification the rotinoshonni began carrying out the duties of the kaianerekowa, the great peace. Groups were formed and sent throughout turtle island to bring the words of peace to the other onkwehonweh, to revive a better life, and became our allies. skennen tesahariwaientoh. They replanted the seeds of peace in the minds of the people.
ALL THE WORDS FOR THE PEACE MISSION ARE GIVEN BY THE FAMILIES AND THE ONKWEHONWEH WAIT FOR THE RETURN OF THE RUNNERS.
The clans and families summon the ratehahinekos kahietaketati, the runners, who run, stomp and sing the peace song. Each runner carries a wampum to show that his mission is official, onikorha. They cannot stray from the instructions of the family.
The runners carry the bundle, which is made with all the words they are going to say on their mission.
Throughout their travel they have to stay in the balanced frame of mind. When they arrive at the edge of the woods of the village, a fire is made to make their presence known. The hosts send a delegation, who ask them, “What is the purpose for coming?”.
“The first words are “skennakowa ken”, we are here to reinstate the great peace”. The host delegation takes their request back to the village. They return and take them to the people who ceremoniously cleanse and feed them.
Afterwards, the ratehahinekos kahietaketatii [runners] tell them the complete message. When finished they wait for the answer of the people as to whether they accept the great peace or leave to report they have delivered it.
THE KAIANEREKOWA HAS ALL THE PROTOCOL TO UNITE OUR PEOPLE. THROUGHOUT WE SING THE PEACE SONG.
This is the protocol to unite our people. Today we are trying to stop the disrespect of our message.
The position of adordaho is important. dekanawida asked him, “What if I gave your power to the confederacy. When all the chiefs accept the peace, will you accept the responsibility to control all the meetings of the grand council to follow the kaianerekowa. Everybody must learn to live by the kaianerekowa.
When the ratehahinekos kahietaketati [runners] make their report, they are released from their mission, onensatetwennion.
Here’s the peace song of the Iroquois:
Here’s who we are trying to make peace with. As an old kanionkehaka [Mohawk] said, “It’s no use!. : “Get your motor runnin’. Head out on the highway. Lookin’ for adventure. And whatever comes our way. Yeah Darlin’ go make it happen. Take the world in a love embrace. Fire all of your guns at once And explode into space”. [Steppenwolf “Born to be Wild”].