Indian Country

When I was younger, I was involved with people who were part of the Oka Crisis. At my university, I met ‪‎Indigenous people from every part of Canada, and many of them told me their stories. Many were too angry for story-telling, or too traumatized. They were veterans of the siege at Kanehsatake: survivors who spent two-and-a-half months surrounded by the Canadian Army, razor wire, military helicopters, soldiers, and the constant threat of imminent death.

During the winter following the Oka Crisis, I travelled with friends to northern Quebec and visited ‪‎Cree‬, ‪‎Innu, Abenaki and Huron communities – stood in a chief’s house in the middle in winter. It was the size of my kitchen and was heated by an oil barrel in the middle of the room. I also sat with friends in a wigwam, eating beaver, ptarmigan and bannock, passing around the salt and a tub of grease – ptarmigan is a dry meat.

Then, just last summer, I sat by the blazing hot sacred fire in Kanehsatake‬, and said a prayer for my friend’s son, sending it up to God with tobacco and cedar. I walked around greeting old friends, fingering jewellery and beadwork, doing the round dance, sitting in the shade of the Pines, cooling down after the heat. 

Being in Indian‬ country gets into your blood. When I meet people who have been there, I can feel it, the way I feel the cold on a person’s skin when they come inside on a winter’s day. Indian country’s such a big place; it’s as powerful as an earthquake, strong as a hurricane. From out of nowhere, it changes everything; it rearranges the earth and stirs up the winds. It doesn’t need anything from you. There is nothing you can do for Indian country. It flows on, day and night, under stars and the sun. I hear it asking me how it can help me. Where is my heart? Do I hear it beating? You won’t ever put it behind you now.

Glenn Greenwald talks about “privacy” and “love”

At a talk held in Ottawa October 25th, Glenn Greenwald responds to audience member, Jennifer Dales’ question about privacy and love. Video by Jase Tanner for rabble.ca.

Read Jennifer’s rabble.ca article about Edward Snowden, love and privacy here.

Watch the rebroadcast of our livestream of Greenwald’s talk and find out why this video went viral.

After Snowden: Expressing Love in a World Without Privacy

Editor’s note: Jennifer Dales has written this piece as a follow up to her piece on facebook and privacy, Facebook privacy is a joke: How Edward Snowden changed my online habits.

It used to be that love letters were written on paper, sealed in an envelope and sent through the mail. These letters were private, and it was illegal to open them, unless you were the recipient. Otherwise you needed a warrant, signed by a judge.

Before the Internet, looking into private lives was a difficult thing to do. It took stealth and skill, or a police warrant.

Now spy agencies liken our private lives, our loves, to a haystack, in which, we are assured, criminals and terrorists lurk. Our expressions of love, our most intimate moments, are piled up like so many strands of hay, where they are picked through by security intelligence services, looking for disturbances in the patterns of our communications.

We live, more and more, online: placing photos of our children, friends and lovers, correspondence, essays, commentary, even financial and work-related documents on Google docsDropbox, blogs, tumblrFacebookTwitterYouTube — the list goes on and on.

Edward Snowden has spoken about love, moving strangely far from the abstract, technical and political discourse he usually engages in: “It may be that…by waiting and passing judgment over every association we make and every person we love, that we could uncover a terrorist plot… But is that the kind of society we want to live in?”

The online world is deeply penetrated by commercial and security interests, but also by images and stories of our loves, joys and sorrows — all the things we have done that will never come to pass again. These stories drift behind us, like mist in the electronic ether.

I have often heard the refrain that it doesn’t matter if everything we say and do online is collected. If we have done nothing “wrong,” we have nothing to fear. But would you willingly invite advertisers, data collectors and spies into your home to watch you take a shower or play with your children, because you’re “innocent” and have nothing to hide?

You may lock down your Facebook profile, but photos of your children can be collected by advertisers. You might turn off the GPS on your phone, but each time it communicates with a cell tower, your location is mapped, collected and used to find you in your past, present and future.

Knowing this, I tried withdrawing from Facebook. I closed down my profile, deleted all my connections and downloaded the hundreds of photos I had put online to a hard drive in my basement. But then I could no longer converse with friends in distant countries, or spontaneously meet up a friend in another city, because he knew I would be there when I said so on Facebook.

Once enough people join a social media platform, it exerts a gravitational pull that is hard to resist.

So, I created another Facebook account; an open profile with no “security” settings. Anything I reveal there can be seen by anyone.

It’s not as much fun this way. I miss posting photos of my holidays or capturing and sharing spontaneous acts using my camera phone. I have fewer online discussions that expose personal information.

To share photos and other files, I subscribe to SpiderOak, an encrypted, zero-knowledge online storage service, where you can upload information as you would with Dropbox, and share it selectively, whenever you want.

My email is now Hushmail — it costs actual money, but there is no advertising or data mining, and since it’s encrypted, it’s more difficult for spies to get into, should they wish.

The availability of these services suggests there is a hunger for something better. ello.co has tens of thousands of users clamoring for invitations to join this alternative to Facebook.

But even though I use services that support online security, my efforts to maintain a presence online while keeping some shred of a private life are probably futile.

But it’s the principal of the thing. I should be able maintain a creative, intimate personal life online.

Ed Snowden was reputed to keep a copy of his country’s constitution on his desk at work, but I think he risked everything for love. He knows that if expressions of love, creativity and friendship cannot flourish online, we aren’t free and secure.

We are paying a heavy price for giving away our privacy. It’s changing the tenor of our relationships. More and more, we look over our shoulders, wondering who is watching. We are constantly exposed.

It’s time to stop thinking our loss of privacy doesn’t matter. Without it, we have no democracy or individual freedom.

It’s time to stop paying with the geld of our personal information for free social media, email and storage. Reward responsible companies by paying to use their online services.

Kick the marketers and spies out of your living room. Do it for your friends and loves.

See the video of a related question I asked Glenn Greenwald.

Originally appeared in Rabble.ca

Beginnings

…startling unexpectedness is inherent in all beginnings … The fact that man is capable of action means that the unexpected can be expected from him, that he is able to perform what is infinitely improbable. And this again is possible only because each man is unique, so that with each birth something uniquely new comes into the world.

Hannah Arendt,
The Human Condition

…startling unexpectedness is inherent in all beginnings … The fact that man is capable of action means that the unexpected can be expected from him, that he is able to perform what is infinitely improbable. And this again is possible only because each man is unique, so that with each birth something uniquely new comes into the world.

Hannah Arendt,
The Human Condition

 

http://cowbird.com/embed/story/100939/

Honour the Treaties

Yesterday morning I watched Aaron Huey’s TED talk on the Pine Ridge Reservation and the Lakota Sioux. To me, the most important thing that he said was:

“Honour the treaties. Give back the Black Hills. It’s not your business what they do with them.”

In these few words, Aaron voices the transformation needed here in Turtle Island – a shift from the patronizing, controlling approach to First Nations politics, land and culture – to one of respect. Canada needs to get out of the business of Aboriginal nations. It’s not up to us how a Mohawk or Ojibway or Haida community decides to use its land or organize its community. It’s long past time for us to get out of their business and start listening instead of dictating. I believe our future depends on it, because resource extraction in the form of mining, drilling for oil, forestry, etc is destroying our ecosystems. Maybe Aboriginal people will treat the land the same way. But if past experience is any indication, I believe things would be different. I also think that our colonial relationship with Native peoples is stunting our growth as Canadians, and undermining our humanity.

I recognize that ending our colonial relationships with Indigenous nations does not mean that First Nations become closed societies that don’t need or require relationships with other societies. It’s just long past time for use to get out of the way.

Thank you, Aaron Huey for saying it so well.

Wayfarers

I recently read a Smithsonian article on Hawaiian voyaging canoe, the Hōkūleʻa, which circumnavigated the globe using traditional Polynesian navigation techniques.

These techniques include navigating by the stars, the rising and setting of the sun, as well as the ocean swells. This voyage is a culmination of many journeys using these techniques, dismissing once and for all the European skeptics who thought that it was impossible for Polynesians to travel so far without technologies like those of the European explorers.

What strikes me about this story is that is shows how a people use their own bodies – their eyes, ears, sense of balance, memory, ability to communicate amongst each other – to navigate the vast oceans of the earth. They do it independent of any navigation technologies. This independence and freedom that comes from relying on your own body and mind for orientation is very inspiring.

It is always an overstatement to say anything about all of western culture, but there is a tendency in westerners to privilege the intellect over the body, and thought over feeling. We are encouraged to ignore the signals that our bodies and feelings send us in order to work longer, or perform better in whatever it is we do. We push away signals of physical and emotional distress because we don’t think we are permitted to have distress. We must not be normal to feel such things.

There is a strong tendency to try and solve problems by thinking about them and by collecting and analyzing information. The internet makes this tendency very easy to follow, since it offers up vast reams of information on almost any subject, albeit without the context of experience, and very often with crucial elements missing.

Perhaps westerners actually create problems by trying to solve them; by perceiving something as a problem that must be solved when it is not; when it is actually a state of being: a message from the body or the emotions, signalling a need to change directions, or to attend to changes around us. It’s as if we don’t understand the language our bodies and feelings speak, and sometimes become very disturbed by the intensity of the signals we receive.

We think our bodies and feelings should behave and be orderly. We expect that by following a logical path we will reach the destination we predicted with our brain, even though we have ignored input from our body and our feelings.

These Hawaiian wayfarers are different. They find the path they need to take by feeling with all their senses – they feel in their bodies the swells of the ocean against the sides of the canoe, they see with their eyes the stars and sun in the sky above, feel with their skin and smell with their noses and hear with their ears the winds, the birds and the life of the seas. And they remember with their minds everything they have learned from their teachers and from their experiences. They apply full intelligence to wayfaring.

I am a wayfarer, and each day, in order to navigate successfully, I pay attention to the signals I receive: the weather – is it hot or cold, is there wind, rain, sun, snow? The light in the sky is fall coming closer? The mood of my family, the speed of the bus I take to work, the pace of activity at the office, how tired I feel, how alert, whether there is any anxiety, or sadness, if there is a feeling of joy that needs to take a walk outside under the green trees, if there is pain anywhere in my body, or a burst of energy needing release. I see a news article about a child who has been killed, or a mother who’s been run over by a dump truck during a bike race—then suddenly a feeling of intense fear! What if it happens to my child, or to me? And in the shopping centre,  – bright pieces of jewellery, sweets, clothes, gadgets, noise, people everywhere. Each day I navigate the physical, the emotional and the intellectual. To succeed and not be blindsided, I need all my senses, and every emotion – a full intelligence that flows through the body and the heart.

Mohawk/Kanien’kéha word of the week

This week’s word is  Onkwehón:we:  “the original people” (oon-gway-hoon-way). It refers to First Nations people, but I also once heard elder June Delisle from Kahnawake refer to it as meaning “real human beings.”

In any case, the dispute about who is allowed to live in Kahnawake definitely errs on the side of Onkwehón:we as meaning “First Nations people,” since only they are allowed to live in that community.  And it raises the question of who is a “real human being” as well.

There would perhaps be no controversy about who is allowed to be a member of the Mohawk nation if it were not for the federal government’s divide-and-conquer blood quantum policy. which basically means that if an Onkwehón:we person has less than a certain “quantum” of Aboriginal “blood,” that person loses their status, and is no longer be considered a member of their band.

The Iroquois Confederacy’s great success in the past was partly based on its policy of adopting peoples from every nation and integrating them into the nations of the Confederacy. The blood quantum policy, band councils and the reserve system broke down this tradition and ended it as a strategy for expanding the Confederacy’s numbers, as well as its geographical, military and political reach.

Fast forward to the present day and we have a community of 6,500 Mohawks, where the majority of the membership support the band council’s policy of removing all non-Native people from the community:

Kahnawake eviction controversy gets personal10122659

montrealgazette.com/news/Kahnawake+eviction+controversy+gets+personal/10122658/story.html

I would like appeal to the better nature in us all and say that Onkwehón:we refers to all of us, and that we are all real human beings, regardless of the federal government’s racist policies, and despite the sad state of affairs in Kahnawake.

We have the most in common with our enemies…

It has often been said that we have the most in common with our enemies. This is, in many ways, true of Israelis and Palestinians. They occupy the same part of the world, have similar desires for nationhood, identity, safety and freedIsraeli times articleom, and even follow religions that are very similar. With a few changes, this angry letter from an Israeli could have been written by a Palestinian:

“But I will not apologise for surviving. For surviving missiles intended to kill me. The fact they didn’t kill me doesn’t mean they weren’t sent with the intention to murder. I will not apologise for living and surviving thanks to being prepared because we have a culture that celebrates our lives and cherishes them…I will not apologise for having a business, a home, a family and friends here who want normal lives and to live in peace with our neighbors. I will not apologise for existing and I want nothing more than to co-exist quietly with neighbors who accept me here.”

http://blogs.timesofisrael.com/shalom-motherfr/

Mohawk/Kanien’kéha word of the week

This week’s word is ocean = kanientara’kehkó:wa. I have chosen this word in part because I could not find the Mohawk word for whale. If you know it, please share!

I have just returned from spending time on Grand Manan Island, which is in the Bay of Fundy in the Atlantic Ocean. While there I saw two different species of whales – the minke whale, and the finback. I also experienced incredible tides and walked several beaches, including one that has a fresh water stream that runs into the ocean. We saw seals, a harbour porpoise, shearwaters, black winged gulls, puffins and many other species of birds. While on the Elsie Menola whale watching yacht, we stopped three times to remove helium balloons from the ocean waters. They float out to sea and then land on the surface of the sea, where they sit, looking like nothing so much as jelly fish. Whales will sometimes eat them and die. Paul Watson, founder and captain of the Sea Shepherd also defends whales (a lot more aggressively than the Elsie Menola). Two other boats used by Watson’s organization, the Farley Mowat and Robert Hunter, have been granted a registry and flag by the Iroquois Confederacy, after the Canadian government revoked the Canadian registry of the Farley Mowat at the demand of the Japanese government. I suppose I can’t find the world for “whale” because Mohawks don’t usually live near the ocean! But the Haudensaunee are helping to defend whales in their own way. Anyway, that’s the word of the week. Hope your summer is going well.

Mohawk/Kanien’kéha word of the week

This week’s Mohawk/Kanien’kéha word of the week is ken’niiohontésha – strawberries.  We are approaching strawberry season. I wonder if you have ever had strawberry juice? I remember drinking it at powwows and at events at Concordia University, often with a side of fry bread. It is quite good with lots of sugar, all blended up. I understand that the Kanien’kehá:ka hold strawberry festivals in June in some communities. Sounds great to me!

Here is an old poem that I wrote many years ago. It’s inspired by attending the Kanehsatake powwow.

Traditional

No stars tonight, but a sacred fire in the woods and moonlight in the clouds. Oomkwaihoomwai means real human beings, the way we all were once, before we lost the sounds of the fiddle and the drum when they disappeared inside a machine. Tonight we sit in a clearing, the strawberry season moon lighting our path, shadows of friends dancing in a circle round the arbour, as we once danced to celebrate the holidays, with a fiddle finding the tune, guiding our merry feet through the wedding garden of long ago. We sang songs of the old country, of ships lost at Grosse Isle, of famine that took our ancestors. The drum and the fiddle and the deep living sound of a finger-strummed guitar, here and now in the pow wow round where the Longhouse keeps the fire, our feet are guided by the drum in a dance that the fiddle led long ago; we make a path in the meadow garden of this new, old country.

Mohawk/ Kanien’kéha word of the week

This week’s word is friends, as in “these are my friends”: Onkwatén:ro ne’ kí:ken

I had a nice weekend in Montreal visiting with friends, sitting on the patio of the Burgundy Lion Pub.  Saw a Shakespeare play that was broadcast live out of London. Feel asleep in the second half, unfortunately.

Not sure what that says about the play, but I am an early riser by nature, and the play was over 3 hours long – King Lear.

I can’t find an online reference to just the word “friend,” so if you know it, please share with me.