What revolution looks like to me, sovereignty summer schools?

It is so easy to get bogged down by all the problems indigenous peoples face. Poverty, suicide, addiction, disease, incarceration, homelessness, violence — where does one even begin to address these things?

We can cast our nets widely, and see the big picture in all its ugly colonial horror. This is absolutely necessary; but philosophically deconstructing colonialism can only get us so far when so many indigenous peoples are struggling just to have their basic needs met.

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For more stunning images, click on the picture to visit Strong Families.

We can cast our nets more narrowly, and focus on a single issue. This is essential to those of us who require tangible outcomes. Perhaps you start a recreation program for youth in your home community. You pour your time and energy into it, trying to ignore political infighting, trying to be responsive to the kids who are coming to the program hungry, sleep-deprived, or who stop coming altogether because things at home are too complicated. You hold on to the successes, and this helps you survive the failures. You try not to take any of it personally and you remind yourself that you can’t solve all the problems of the community on your own. You have to focus — just do this well, that is your part.

We can and we do both of these things. We come back to big picture issues when possible, and we do on-the-ground work. That is the reality that does not grab the headlines, and is so rarely acknowledged by the wider public. The myth of the lazy, corrupt Indian is overpowering. It obscures the amazing work that so many of our people are doing every single day.

What can unite so many different Peoples?

Micah-Bazant-Mamas-Day-mermaids-2012

Strong Families focuses on mothers in this series, but does not ignore the communal nature of child rearing.

Much ado is made of our divisions and differences, and this is so successful because the narrative of our sameness is foundational to colonial policies. Our differences are only highlighted in terms of conflict, whether discussing historic conflicts between us, or political struggles between us today.

Our differences are not a source of weakness, and we should approach them for strength. In the old days we traded with one another; not just for material goods, but also for intellectual and spiritual ones. Arguably, we do the same thing today. Just as we learn the Anishinaabe origins of the jingle dance, we also learn the Maori origins of the Language Nest.

What unites us, aside from our shared history of colonisation? There are many things I could name, but in my opinion, none are so important as: our children, our land, and our education.

Our children

Untitled

A frightening prediction.

The practice of removing our children from their families and communities did not end with Residential School. It did not end with the sixties scoop, but continues today. In Manitoba, indigenous children make up twenty per cent of the total child population and seventy per cent of the children in Child and Family Services care. That is seven times the rate for non-native children.

In Manitoba, changes to the entire child welfare system were introduced via legislation rammed through with no consultation with indigenous communities (p.49), ostensibly giving indigenous people more control, while replicating the crushing workloads and underfunding that made the system such a failure in the first place.

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We all have a role, whether we are parents or not.

Losing our children continues to wreak havoc on our ability as peoples to pass along our languages and cultures. Flipping that around to focus not on the loss, but rather on the children who remain and those children in care that we can reach, we must recognise the incredible potential that exists for us to support and nurture our children.

I am not referring here to just mothers and fathers, but rather our communities as a whole. We do not have to be parents to play a part in nurturing the next generations. Raising strong, rooted, healthy children is the most important act of revolution our peoples can accomplish. Nothing has been so interfered with than our ability to do exactly this.

Our land

In terms of land, First Nations in Canada occupy one half of one per cent of all the land south of the 60th parallel. That miniscule percentage of land continues to be encroached upon and the erosion of our traditional territories has been unceasing since Contact.

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Even in urban areas, we can find ways to access the land.

The loss of our land impacts us on so many levels. Our traditional classrooms are on the land, and our pedagogy is rooted in our specific territories. How this manifests itself in specific teachings differs from people to people, but we certainly have this in common. When we are separated from the land, we cannot model our relationship to it, we can only speak of it. This is contrary to the fundamental nature of indigenous education, which is practice based. Ignoring for the moment, the vast economic consequences of having such little access to our territories, the loss of land has a fundamental impact on our ability to pass on our culture to future generations.

To once again turn this in a positive direction, we need to pay attention to successful attempts to use what land we do have access to in culturally relevant ways. This is possible even in urban areas, as people like Leanne Simpson have pointed out. The importance of access to the land is something that unites all indigenous peoples, and provides us with a concrete way in which to ensure our cultural survival through land-based teachings. Those teachings will vary, and their diversity is vital to our growth.

Our education

For me, all of this boils down to education. I have spoken out against top-down attempts to implement educational reform, but now I want to talk about alternatives. The First Nations Education Act is going to be passed. It will be full of words, and funding will be slow to follow, if it ever truly does. It will not meet our needs, because it has not been designed by us.

So what now? I believe we need mobilisation on a massive scale, and I believe that this can happen in a way that takes advantage of our diversity, rather than being crippled by it.

Amaryllis-shell-with-logoIn the 50s, when indigenous peoples were moving to urban centres in large numbers, volunteers came together to create a system of programs and services that were delivered through what are now known as Friendship Centres. No one asked for permission first, or waited for legislation to be passed, they simply saw a need and tried to meet it.

This ‘do it first, ask later’ approach is being used in all our communities bother urban and rural, in one way or another. Perhaps we are blind to this because so many needs remain unmet, but it is high time we start acknowledging our strengths, and the fantastic work being done by so many.

I think that it is easy to get bogged down in our differences when we begin discussing delivering indigenous education. So many different languages and cultures, some with access to the land, and others whose access is very restricted. Communities with decades of experience delivering their own systems of education and ensuring their students will also be successful in Canadian institutions versus communities who are just now thinking of how to try this. Access to hundreds of fluent speakers versus a handful in a different territory.

Resurgence, now! Sovereignty summer schools?

I believe we need a national movement, one that also takes advantage of the experiences and expertise of our relations throughout the Americas and in other colonised territories. A movement focused on doing first, asking later, and one that is centered around our children, our land, and our education. I believe we need to pool our considerable resources and expertise in order to set up and implement a system of temporary ‘schools’ akin to the Freedom schools during the Civil Rights movement.

When I say akin to the Freedom schools, I refer to the intention to encourage our children and ourselves to become social change agents through the creation of temporary, volunteer-driven educational programs that must tie into wider action. Our ‘sovereignty summer’ did not materialise the way some hoped it would, but that is not to say nothing was being done. With some planning over these coming winter months, we could be ready to implement a nation-wide program in all our communities, urban and rural, that would sow the seeds for more lasting educational reform.

Melanie-Cervantes-Dreams-2012We could do this by creating for this one year, a system of ‘sovereignty summer schools’ which would provide us with an opportunity to learn about the challenges facing us, the strength and resources we have available to us, and the actions we can take to work towards lasting changes.

I see this as a temporary effort, because the need is immediate and pressing, the long-term goal is a systemic and well-developed system of indigenous education designed and implemented by our own peoples, and such massive effort based on volunteerism cannot be indefinitely sustainable. In addition, we do not know what would come out of these schools and where they might lead us.

I believe that mobilising in this specific way, will help us to continue forming important relationships between our Peoples, so that our year long or life long work will become more effective. The idea is not to stop what we are doing just to focus on a single project for a short period of time, but rather to find a way to connect with one another through this effort.

There have been so many initiatives taking place: teach-ins and youth conferences along side already established educational programs. We have brilliant and dedicated people who are working hard to create change. What we do not have is a unified effort that is capable of not only respecting our differences, but also drawing strength from those differences in order to link our efforts.

For a time, the pan-Indian movement drew us together and stressed our commonalities. I believe that now is the time to celebrate our differences and share our successes, our expertise, and our energies. I would argue that during the past year, our youth have been lit from within, and we need to ensure that fire continues to burn. Many of those youth have already come up with concrete suggestions for the implementation of the kind of national effort I am talking about here; but few people have heard them.

I am specifically not suggesting topics, methods of delivery, or goals because I think this has to be a communal effort and so many amazing ideas and programs are already out there to draw upon.

A lot of time and effort has been spent on attempting to raise the awareness of Canadians as regards indigenous struggles. What if we focus instead for a time on raising our own awareness? What could we accomplish next summer with some collaboration now?

Our children. Our land. Our education.

Thoughts?

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15 Responses to What revolution looks like to me, sovereignty summer schools?


  1. Melanie Rose says:

    I agree with you. I think that if we created sovereignty schools, in general, we could begin to shift the paradigm.
    I would be willing to discuss this further with you.
    Thanks for your always relevant and powerful posts.

    Mel.

  2. nebulaflash says:

    This is a beautiful blog with the kind of wisdom I seek. I have left a link on my blog http://jacksonmeadvickers.blogspot.ca/2013/10/extracting-poetry-from-power-and.html. Let me know if this is okay or not.

  3. Mark Aquash says:

    I am certainly with you on this. I have lots of skills that would be helpful in developing your idea. Contact me at (redacted) I am a survival school graduate, wont list my CV here but let me know if you have a group of community members that are interested in starting a school and are going to “do it” not just consider options. Find people that are willing to say “I am” meaning they are part of the Indigenous Action Movement “I am” Meegwetch – Oshogeeshik

  4. Guy Dauncey says:

    I’m not aboriginal, but I think this is exactly the kind of out-of-the-box thinking that’s needed. There are great historical precedents for this approach. Sweden pulled itself out from being a very rural, non-modern culture in the late 1800s into being what it has become today through folk study education; Denmark too: http://en.wikipedia.org/wiki/Folk_high_school and http://www.scandinavianseminar.org/?id=101

    In Britain, the same was achieved through the Workers Education Associations: http://en.wikipedia.org/wiki/Workers'_Educational_Association

    Education is essential – but it can be delivered as a means of subtle oppression or as a means of liberation. So go for it!

    http://en.wikipedia.org/wiki/Popular_education

  5. Billie jean Gabriel says:

    Agreed! I have been schooling my child at home for lack of our own education system – not wanting the colonizers to further educate the generation I am responsible to raising, educating. Since unschooling my daughter was born of a few insprations (language nest, freedom schools, decolonizating education) I have developed some thoughts ona national plan that I would love to see further delevoped through collaboration and exchange of ideas in the icubation stage and to birth new ones. Primarily, my idea is to start a delivery service for Indigenous unschoolers/homeschoolers that could also develop delivery for public schools. The service delivery is funding for doing it our way and providng teachers to guide the process – all online. Please feel free to contact me to discuss further – right now, I am stuck on getting around Ministry funding to find our own source of funding because current delivery for unschoolers/homeschoolers rely on Ministry funding.

  6. Deen says:

    Right on Billy Jean.
    Keep your innocent children as far from the government as you can.
    Many of us have still not learned the lesson yet and are going to suffer.
    Also agree with you on staying away from the Ministry funding.Once the government funds you they own you.
    All first Nations Mothers and Fathers have to believe in their ability to teach and guide their own children.Just like they did before the settlers arrived and taught us that we were savages and had to be taught by them(settlers).
    There is nothing in this world like a mothers love for her child.
    When you teach a woman you teach a nation,for the woman(Mother) is the first teacher!
    That is why we call it mother earth.

  7. We should extend the conversation and get the word out; maybe with a hashtag or two?

    #SovereigntySummerSchools ?

    If my particular skillset can be of use, I will humbly volunteer and serve.

    Qujannammiik.

  8. Donna Meness / Algonquin Nation/ Kitigan Zibi says:

    The Friendship Centre Movement has been built over the past 60 years by leaders in communities across Canada.

    These women and men have built a network of community centres whose sole purpose is to care for people in their communities.

    The following Friendship Centre pioneers have made a tremendous contribution to the national Friendship Centre Movement.
    We are honoured to have worked with them, and to be a part of the legacy they have created.

    http://www.nafc.ca/memorial.htm

    Xavier Michon : Thunder Bay ,Ontario ( VET):ANine-Mile Snipers@.
    Ray Chambers : Gimli, Manitoba
    Georgina Donald: Calling Lake, Alberta
    Peter Dubois : Mucowpetung First Nation (FSIN)
    Maurice Blondeau; Lebret, Saskatchewan(VET)
    Walter Schoenthal : Regina, Saskatchewan (VET)
    Amy Clemons :the great-great granddaughter of Chief Peguis
    Elsie Bear: Grand Marais
    Winston Menard : Winnipegosis, Manitoba President of the Swan River F/Cfor 25 years
    Luverna Delores Clause :Seneca, from the Hawk Clan
    Delia Gray : Wabesca Lake, Alberta (Royal Canadian Legion -Kingsway Legion Ladies Auxiliary)
    Dave Parker : Penticton, British Columbia (vet)
    Bill Messenger :Turtle Clan from Alderville First Nations
    Tom Eagle :Ohskaning (Waterhen) Ojibway First Nation (VET)

    I worked with Tom Eagle’s son _ Jim Eagle in Ottawa in the late 80′s early 90′s..developing the Odawa Sweetgrass Childcare Agency..

  9. Donna Meness/ Algonquin Nation/ Kitigan Zibi says:

    The National Association of Friendship Centres (NAFC) was established in 1972 to represent the growing number of Friendship Centres, at the national level.

    Currently, the NAFC represents the concerns of 99 core funded and 15 non-core funded Friendship Centres, as well as 7 Provincial Territorial Associations (PTA’s), across Canada.

    The primary objectives are: to act as a central unifying body for the Friendship Centre Movement: to promote and advocate the concerns of Aboriginal Peoples: and, to represent the needs of local Friendship Centres across the country to the federal government and to the public in general.

    The NAFC is a non-profit organization governed by a voluntary Board of Directors comprised of eleven regional representatives and a youth representative.

    From the National Association of Friendships Centres:

    “The concept of a “Friendship Centre” originated in the mid-1950′s. A noticeable number of Aboriginal people were moving to the larger urban areas of Canada, primarily to seek an improved quality of life. In an effort to address the needs expressed by their communities, concerned individuals began to push for the establishment of specialized agencies.”

    2007 118 Friendship Centres across Canada

    Today, over half of a century after the initial development of Friendship Centres in Canada, the Movement has expanded and continues to offer the same essential programs and services to urban Aboriginal people across Canada. A total of 118 Friendship Centres are members of the National Association of Friendship Centres.

    The Friendship Centre Movement is unique in the broad spectrum of specialized services it provides to urban Aboriginal people across Canada. The provision of services currently offered at Friendship Centres is specialized and may include areas such as: Culture, Family, Youth, Sports and Recreation, Language, Justice, Housing, Health, Education, Employment, Economic Development and a variety of miscellaneous projects ranging from social activities to community building initiatives and special events.

    The NAFC also monitors the activities and programs of various federal government departments which have a mandate to provide either funding or services to urban Aboriginal people.

    The NAFC further acts as a central communications body and facilitates external liaisons for both the Friendship Centres and the PTA’s. This function ensures that the membership has timely access to information which may impact on their operations. The NAFC is also active on a number of external committees and associations which are related to urban Aboriginal people in areas such as: literacy, racism, AIDS, employment equity, economic development and justice to name a few.

    MAIN OFFICE:
    275 MacLaren St.
    Ottawa, Ontario
    K2P 0L9
    Phone:
    (613) 563-4844
    Fax:
    (613) 594-3428
    Email:
    nafcgen@nafc.ca

    Friendship Centres offer a variety of programs and services in a culturally appropriate manner, practising an open-door policy where anyone, regardless of race, religion, income or nationality can access programs.

    Visitors to Friendship Centres can often find access to cultural programs, education and training, employment counselling, health programs, children and youth programs, recreation programs and economic development.

    Friendship Centres also offer language training, entrepreneurial training, skills development, computer training, work site placements, nutrition programs, healing circles, alcohol and drug counselling, summer camps, day care centres, youth peer counselling, youth drop in centres, organized sports and leagues, wilderness training and facility rentals.

    Many Centres also have arts and crafts shops and organize pow-wows and other events throughout the year.

    Friendship Centres provide over 1.3 million client contacts across Canada within the programs and services offered every year.

  10. Donna Meness/Algonquin Nation/ Kitigan Zibi says:

    Bawdwaywidun, or Edward Benton-Banai, is a full blood Ojibwe-Anishinabe of the Fish Clan from the Odawazawguh i gunning or Lac Courte Oreilles Reservation in the beautiful northern Wisconsin.

    A strong advocate for culture-based education and the relearning of our sacred Anishinabemowin language, Benton-Banai is the presiding Grand Chief of the Three Fires Midewiwin Lodge.

    He was an educator with degrees in Education, U-Minn. and MBA, candidate, U-Cal. Currently a PH.D. candidate. He held an Ojibwe language/Culture teaching license with the Minn. Dept. of Education. He was a lifelong master speaker/teacher of the sacred midewiwin language and philosophy/theology.

    He was a pioneer in culture-based curriculum/Indian alternative education, believing that education should be built on one’s heritage and cultural identity, and should encourage spirituality, creativity, and cultural pride.

    He founded the Red School House, an Indian-controlled school for children K-12 located in St. Paul, Minnesota.

    He is one of the original founders the American Indian Movement, arguably the most influential movements that has led to self-identity, pride and revival of American Indian culture for the last generation of Anishinabe people.

    He was the American Indian Movement’s spiritual leader.

    He is the author of The Mishomis Book, the first book of its kind that provides an understanding of the sacred Midewiwin teachings written for Anishinabe families. And the recently released: Anishinabe Almanac,Anishinabe living thru the seasons. As well Bawdwaywidun or Eddie as he is also known has written other publications re: Mide teachings, philosophy, short stories, prose/poetry, all native cuture, spirituality based. A very knowledgable speaker, he was much sought after for his advice and counseling skills and ability. He was also the Academic/Spiritual Advisor for Shingwauk Kinoomaage Gamig/Shingwauk University.

    Bawdwaywidun, is his spirit name, lived on the Little Round Lake at the L.C.O. Reserve, Wisconsin, with his children and grandchildren.

    http://www.shingwauku.com/facultyandstaff.php?pageid=18

    http://www.upress.umn.edu/Books/B/Benton-Banai_Mishomis.html

    http://thesteamerstrunk.blogspot.com/2010/11/bbthe-mishomis-book-by-edward-benton.html

    http://www.pieducators.com/bibliography/142

    Abstract:A brief narrative description of the journal article, document, or resource. A book on the history, philosophy, and teachings of the Ojibway people, as passed down to the present generation by parents, grandparents, and elders of the Lac Court Oreilles Reservation (Wisconsin), contains material from oral tradition and is named “Mishomis,” the Ojibway word for grandfather. Other Ojibway words and names appear in the text, with translations; a brief pronunciation guide is provided. The 15 chapters recount Ojibway myths and legends, describe features of Ojibway life, such as the clan system, and discuss historic events, such as the migration of Anishinabe and happenings since the coming of French traders in 1544. The text is illustrated with many drawings and maps. Stories included concern the Creation, Original Man’s travels, Original Man and his grandmother, the Earth’s first people, the great flood, Waynaboozhoo and the search for his father, Waynaboozhoo and his return to the people, the Seven Grandfathers and the little boy, the old man and the first Midewiwin ceremony, the pipe and the eagle, the sweat lodge, and the Seven Fires of the Ojibway

  11. Donna Meness/Algonquin Nation/Kitigan Zibi says:

    Mishomis begins with the Creation Story, and tells how Original Man came to be on Earth, how he learned his name, how he found his grandmother, how he searched the Earth for his mother and father, and how, as Waynaboozhoo, he became a hero and a teacher for the Ojibwe People. As a child must be guided to grow in understanding, so does Mishomis take the reader from the simplest beginnings to the complexity of meaning of the Midewiwin and Sweat Lodge ceremonies. Written at a level that children can understand, this is a deeply-moving spiritual and historical odyssey not “just” for children.

    http://www.oyate.org

    Indian owned bookshops

    http://birchbarkbooks.com/Default.aspx?A=ProductSearch&ID=/Search&SE=True

    http://www.goodminds.com/homepage.htm

    http://www.theytus.com/

    http://www.google.com/search?ie=UTF-8&oe=UTF-8&sourceid=navclient&gfns=1&q=The+Mishomis+Book

    http://www.idlemindz.net/books/Encyclopedia%20of%20American%20Indian%20Religious%20Traditions.pdf

    Should you wish more info:

    http://www.bobgoulais.com/bgc/wordpress/?tag=three-fires-society

  12. Donna Meness/ Algonquin Nation/Kitigan Zibi says:

    Ernie Benedict ( WOLF CLAN) had known me my whole life. He was a young person when he became involved in the Indian Defense League of America founded in 1926 to uphold the Jay Treaty of 1794 & the 1812 Treaty of Ghent since 1926.

    Clinton Rickard -a chief of the Tuscarora Nation, the Martins of the Six Nations Reserve along with my grandparents- Frank & Teresa Meness of Kitigan Zibi Anishnebeg organized the first march in 1928 after a fateful visit from a traditional Cayuga leader Levi General, Deskaheh, chief of the Younger Bear Clan.

    Deskaheh was one of the first to assert Iroquois national rights in an international forum, traveling to Geneva, Switzerland, in the early ’20s to petition the new League of Nations, forerunner of the United Nations.

    While staying at Chief Rickard’s house on the Tuscarora territory in New York, Deskaheh fell ill and sent for his traditional medicine man from the Six Nations Reserve in Canada. But the medicine man was not allowed across the border. The U.S. had just passed the Immigration Law of 1924, which denied entry to anyone who did not speak English.

    Although the measure was directed against Asians, it also barred the traditionally raised medicine man, who did not read or write English and only spoke his own language.

    He could not make it to Deskaheh, who passed away in Chief Rickard’s house.

    Rickard was so moved that he began the border crossings and devoted his life to defending the right of free passage for Aboriginal people This year marked the 82nd continous march across the U.S-CAN border. The celebration is held in Niagara Falls on the third Saturday in July – everyone is welcomed.

    In Akwesasne, the White Roots of Peace movement. This caravan of tribal elders traveled across the country in the late ’60s, carrying a message of traditional revival to Indian communities, on and off reservations was founded by Wallace Anderson ( MAD BEAR ) of Tuscarora.

    One result was the Bay Area activism that led to the Indian takeover of Alcatraz Island. Ernie helped organize that caravan & his involvement with IDLOA strengthen him to start the “WAR WHOOP”

    I remember asking my grandmother about this when she was chosen to meet the pope in 1985-she remarked that reaching out to others is like water trickling down through a mountain, making a path until there is a roaring river underground -that if how we are to remember the duty to inform poorly or uneducated peoples newly here on Turtle Island & to constantly & consistantly strive to teach others about Treaty & Aboriginal Rights..

    Ernie upheld his responibilites to the end & I am happy he is finally able to sit & drink tea with all his old mentors in Indian Country.

    http://www.idloa.org/

    http://www.eculturalresources.com/news/990.html

    White Roots of Peace: Iroquois Book of Life by Paul A. W. Wallace
    http://www.rambles.net/wallace_white46.html

    Mad Bear: Spirit, Healing, and the Sacred in the Life of a Native American Medicine Man

    http://www.prophecykeepers.com/mission.html

    http://nativeamericanencyclopedia.com/wallace-mad-bear-anderson/

    From the book Iroquois On Fire by Douglas M. George-Kanentiio

    “The plan was to create a mobile teaching group called The White Roots of Peace, which would bypass the media altogether and travel directly to Indian Reservations, Urban Centers, prisons and educational facilities. The members of the travel troupe would be schooled in Native activism and would teach others how to organize on the community level. They would advocate for the revival of traditional ways and encourage the direct application of Indian sovereignty as interpreted according to indigenous law and not those of Canada and the Unites States.”

    “The White Roots of Peace would carry not only such publications as Akwesasne Notes, the most radically nationalistic of all Native journals, but books, posters and artwork from throughout the Americas. It would provide entertainment in the way Native folk singers and traditional dancers. For one reasonable price a college could book the entire troupe and have native speakers address classes free of secondary interpreters, buy books from Native authors, or take part in a Mohawk-style social dance.”

    “The White Roots formula succeeded in lighting the fires of Native nationalism wherever it went. Its actual membership was fluid and might include a Mayan from Guatemala, an Anishnabe from northern Ontario, an Inuit from the Northwest Territories, or Lakotas from the Great Plains. But it’s overall character was Mohawk and for ten years it crisscrossed the UNited States and Canada, pressing Indians to stand in defiance of the mechanisms of oppression.”

    It’s mandate is to fulfill the wishes of Hopi, Cherokee and Iroquois “White Roots of Peace” gatherings elders of the 1960s and 1970s in sending their prophetic messages around the world — to establish peace through the worldwide realization of our ancient common global “relatedness.”

    This transmission of prophecies was prophesied–in the Hopi Prophecies–to occur once the “House of Mica” (United Nations) was built, and later visited by the Prophecykeepers… and their further instructions differed depending on whether they were allowed to speak, or not allowed.

    They were effectively barred from speaking at the United Nations, because they were only allowed to speak when no one of importance was listening.

    Since they were barred from speaking at the House of Mica, their “Original Set of Instructions” stated that they were to use any means necessary to get the messages out.

    The original prophecykeeper elders are mostly all dead now… themselves stating that Purification day would closely follow their deaths… but a few adopted sons and daughters still remain to carry on, themselves up in age.

    These prophecy messages are of utmost importance to the future of the planet, when very few survivors of the final holocausts will eventually meet each other, and the differences between them need to be minimized, so that life may go on in a peaceful, manner.

    http://nettopdf.info/en/ebook/Mad%20Bear%20Anderson-1.html

    http://www.masonwinfield.com/Journal/tabid/58/EntryId/233/Two-Healers-and-the-Masks.aspx

  13. Donna Meness /Algonquin Nation /Kitigan Zibi says:

    “My idea of a patriot is Pontiac & Little Turtle, & Deskaheh , Clinton Rickard Len Peltier , Russell Means, Oren Lyons & Splitting the Sky (Dacajaweiah)

    http://www.amazon.com/The-Patriot-Chiefs-Chronicle-Resistance/dp/0140234632”

    Since I am a member of a sovereign Nation that exists here PRIOR to the formation of Canada ..& raised traditional, Icome from a long line of leaders & am a third generation civil rights activist…”

    check out:

    George Manual

    Winona LaDuke

    James Gosnell

    Copper Thunderbird

    John Trudell

    Tantoo Cardinal

    J’net August

    Mary Ellen Turpel

    Nick Deleary

    Claude Aubin

    Martin Dunn

    Pamela Palmater

    Kahentinetha Horn

    Pontiac

    Little Turtle

    Deskaheh

    Clinton Rickard

    Leonard Peltier

    Russell Means

    Oren Lyons

    Splitting the Sky/Dacajaweiah

    Albert Lightening

    Eric Shirt
    Eddie Benton Banai

    Bawdwaywidun, or Edward Benton-Banai, is a full blood Ojibwe-Anishinabe of the Fish Clan from the Odawazawguh i gunning or Lac Courte Oreilles Reservation in the beautiful northern Wisconsin. A strong advocate for culture-based education and the relearning of our sacred Anishinabemowin language, Benton-Banai is the presiding Grand Chief of the Three Fires Midewiwin Lodge.
    He is an educator with degrees in Education, U-Minn. and MBA, candidate, U-Cal. Currently a PH.D. candidate. He holds an Ojibwe language/Culture teaching license with the Minn. Dept. of Education. He is a lifelong master speaker/teacher of the sacred midewiwin language and philosophy/theology.
    He is a pioneer in culture-based curriculum/Indian alternative education, believing that education should be built on one’s heritage and cultural identity, and should encourage spirituality, creativity, and cultural pride. He founded the Red School House, an Indian-controlled school for children K-12 located in St. Paul, Minnesota.

    • Donna, I recognise you have a lot of information to share, but I would like the comment section of this blog to ideally be for conversations, and it is very difficult to read through all of this and understand what specific relevance it has to the article it is posted under. It is an issue of being flooded with too much information. Please condense your comments and rather than cutting and pasting wholesale from sources, can you please just provide the link to that source? My thanks.

      • Paul Stacey says:

        Chelsea, thanks for saying this. It’s something I’ve been feeling for a while about Donna’s posts on HP. Obviously well-meaning and informed, but just TOO MUCH.

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