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Videos of the Week

Shoshone-Bannock History in Idaho
PART I OF II: 2008's historic Idaho Democratic Convention, held in Boise, ID, June 12-14, invited Idaho Native American Tribal members from the Shoshone-Bannock/Fort Hall, Shoshone-Paiute/Duck Valley, Nez Perce, and Coeur D'Alene tribal communities to take an active part in the convention activities. On June 12th, the Idaho AFL-CIO hosted a Democratic picnic for convention goers. Mr. Ted Howard, Cultural Resource Director, Duck Valley, spoke to picnic participants about the Shoshone-Paiute-Bannock history in the Boise Valley area. 9:49 minutes.

Part II-Grand Entry, Flag Ceremony and Recessional
All convention tribal members participated in the grand entry at the beginning of the June 13th Idaho Democratic Convention gathering followed by a flag ceremony and presentation by Mr. Lee Juan Tyler, Council Member, Shoshone-Bannock/Fort Hall community. Fort Hall and Duck Valley singers and drummers played songs for the grand entry, flag ceremony and recessional.
9:59 minutes

Native American Prophecy
Narrated by the late Floyd RedCrow Westerman 6:36 minutes

7 Generations
Elder Orin Lyons talks about preparing for the next 7 generations. 8:43 minutes

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Activists->Canadian: Sovereignty

Posted on Saturday, January 24 @ 18:09:16 CST

“Canada the country” is a European based organization established in 1867, located on unceded Native lands. The Dominion Lands Act (1872) granted 160 acres to any settler 21 years of age or older, with a $10.00 registration fee. The land that was granted simply was not theirs to grant.

Stumble It!

Canada is built with the revenue earned from the resources from those lands as well as misappropriated taxes collected from those same lands. Canada continues to issue illegal statements of ownership. Additional parcels of land were confiscated during WWII and transferred ownership under the War Measures Act (1914), later to become known as the Emergencies Act (1988). These lands were never surrendered either. One example that gained international attention in 1995 was the land at Ipperwash.

“Approximately 2,211 acres, was appropriated under the War Measures Act in 1942 for the establishment of an advanced military training facility, which became known as Camp Ipperwash. The Camp is located next to Ipperwash Provincial Park, which has been ‘owned’ by the Province of Ontario since 1936.” (http://www.ainc-inac.gc.ca/pr/info/cin_e.html)

Their legislation was also used to move whole communities of Native people from their traditional homelands citing ‘the national’ or the ‘public’s’ best interest. There was of course always an economic benefit for Canada much to the detriment of Native people. Due to the connection between Native lands and untapped resources especially in the north, the department responsible for implementing the Indian Act was named, The Department of Indian Affairs and Northern Development (DIAND) later to be renamed Indian and Northern Affairs Canada. (INAC)

INAC Website states: “Our review of the relocations described in this chapter enabled us to develop an understanding of what happens when communities are relocated. These effects are not unique to the Canadian situation; international research shows that many of the consequences of relocation are predictable.

These include:

• severing Aboriginal people's relationship to the land and environment and weakening cultural bonds;

• a loss of economic self-sufficiency, including in some cases increased dependence on government transfer payments;

• a decline in standards of health; and

• changes in social and political relations in the relocated population.

The results of more than 25 studies around the world indicate without exception that the relocation, without informed consent, of low-income rural populations with strong ties to their land and homes is a traumatic experience. For the majority of those who have been moved, the profound shock of compulsory relocation is much like the bereavement caused by the death of a parent, spouse or child.

This trauma has been experienced, in one form or another, by all of the communities we will look at in this chapter.” (http://www.ainc-inac.gc.ca/ch/rcap/sg/sg34_e.html#107) The Indian Act was the catalyst for the residential school system to be a reality of every Indian community. Residential Schools were opened to force Native children into mainstream/Christian society.

"I want to get rid of the Indian problem," said Duncan Campbell Scott, superintendent of Indian Affairs, addressing a parliamentary committee in 1920. "Our objective is to continue until there is not a single Indian in Canada that has not been absorbed into the body politic, and there is no Indian question, and no Indian Department."

There is no language in the world known as “Canadian.” There are however languages that distinguish between Native nations. The existence of Indigenous language(s) and culture(s) threatened (past and present) the existence of Canada and therefore they (Canada) established legislation (Gradual Civilization Act, 1857, Indian Enfranchisement Act, 1867, Indian Act, 1876.) designed to eliminate Indigenous languages and spiritual practices/ceremonies in order to assimilate Natives into mainstream Euro-Canadian practices and culture.

Canada and many church systems, did one of two things; created impossible living conditions complimented with the implementation of unnatural (provincial) hunting and fishing regulations or; just outright abducted children in order to destroy the spirits of families and communities via the residential school system, isolating children from family, nurturance, language, culture and community. Native communities continue to pay.

During the past two decades Native people have become awakened from the trauma and legacy of Canada’s residential school system. It did not happen overnight, but slowly in methodical and sporadic discussions in every Native community across the country. The pieces started to fit together and in time there was a mosaic of abuse: psychological, physical, emotional, sexual, spiritual, economic and legislative. The legacy continues and manifests currently in both positive movements for social justice, political recognition, compensation, and the return to Native traditions, all within a spectrum of pain and healing.

The Haudenosaunee Confederacy is recognized globally as a sovereign nation within a nation. In 1924 the Royal Canadian Mounted Police (RCMP) attended the Six Nations of the Grand River and ‘escorted’ the removal of the traditional government from the council house (which was built by the Confederacy). DIAND then imposed an extension of the federal government known as the Band Council to implement the Indian Act. This move was intended to eliminate the traditional government in order to weaken the political power that is entrenched into treaties that were made on a (sovereign) nation-to-nation basis with the Crown.

Caledonia is helping to sort the pieces of another mosaic. The liberation of Native lands along the Grand River, that has for years been assumed (by Canada) to belong to them has created worldwide awareness. Possibly more importantly, the same methodical and sporadic discussions (just as with residential schools) are starting to take place in Native communities, except this time they’re talking about misappropriated, traditional homelands. Native people are realizing that it is not just this tract or that tract, but that in fact Canada is built on lands that were never surrendered.

Native people are entering into a final healing stage from the traumas of colonization. The remaining days of de-colonization are numbered and are being met with a new phase. The new era of ‘re-villagization’ represents empowerment and true healing for Native people. Never before in the written history of Turtle Island have Native people been so united and determined.
Traditional languages are spoken, the cycle of ceremonies is still honored, the common culture is practiced, the homelands are being recognized and liberated and the traditional form(s) of government are being recognized globally, all within the teachings of peace. Despite Canada’s efforts to “get rid of the Indian problem” Native people are alive, well and living every aspect of sovereignty.

Anonymous writes 19