20 years ago hundreds of NYS police attacked babies, children, women, elders, Clan Mothers, and men during an opening ceremony to a Haudenosaunee Confederacy meeting on Interstate 81
SYRACUSE, Tuesday, September 20, 2016–– after an unprecedented 20 year delay, 16 members of the Onondaga Nation –known as the #Onondaga16– will see their first day in court for a historic trial demanding justice from NYS police after a mass police brutality incident which occurred on Onondaga-owned private property alongside Interstate 81 in 1997.
On May 18, 1997, three hundred militarized NY state troopers in riot gear –operating as a specially formed unit, “I-81 INDIAN Detail”– brutally assaulted dozens of Onondaga Nation members and supporters. They were gathered to celebrate a court-won victory against an agreement between NY State and tribal authorities to install a tax on tobacco and gas prices on the reservation, which would negatively impact an important source of revenue for the tribal economy. A focal point of the gathering also included protesting the Bureau of Indian Affairs and New York state for forcing Haudenosaunee people to recognize non-traditional leaders.
During an opening ceremony and prayer, baton wielding police –operating under the instructions to “talk to no one and take anyone you can”– began throwing babies out of their carriages causing one baby to require a double legged cast for their injuries. Children assaulted and arrested included an 11 year old and 14 year old girl who was manhandled and slammed to the ground in addition to attacks and threats on elders, medicine people, and Clan Mothers. In addition, an 85 year old Onondaga Nation Clan Mother was beaten and hospitalized. Many who sustained injuries that day continue to experience lasting health impacts and psychological trauma.
Charges are being pressed against Major Parmley, the officer who gave the “go-ahead” order for the attack, thirty five seconds after state troopers formed a skirmish line on Jones’ property. The officers intentionally removed their badges and some covered their faces in an illegal effort to protect their identities and avoid accountability for their vicious actions.
Documented evidence that demonstrates how NYSP made a concerted effort to confiscate and suppress photos and videos of the attacks. Some people arrested that day were released only under the condition that they not return to their homes or traditional lands effectively continuing the state’s agenda of forced displacement and relocations of Indigenous people.
“We are the victims of the horrific beating by the New York State Troopers “I-81 INDIAN Detail” special death squad on May 18, 1997. The court is trying to sidetrack us into procedural traps to get the case thrown out. The police video says it all. We weren’t on the road. The super armed cops invaded private property and beat us with wooden clubs. We want our day in court on the merits, not the procedures that are being set up to sideline us.”
–Kahentinetha Bear, Mohawk Nation, curator at Mohawk Nation News, and victim of the NYS I-81 Indian Detail Attacks of 1997
“It’s not just the tax. We’re protesting the Bureau of Indian Affairs and New York state telling us who we should recognize as our leaders.”
–Nikki Sun, Onondaga Nation, brother and sister were brutalized and arrested during the I-81 Indian Detail Attacks of 1997
“They came in swinging beating elders, kids, and knocked baby carriages over with the babies in them. This happened just as an Onondaga clan mother was about to burn tobacco as part of a prayer to open the meeting”
–a 1997 report back from Seneca Nation
The #Onondaga16 and their supporters request the support of people who reside within their traditional territories to attend the opening trial date which begins at 10 AM EST at 100 South Clinton St. Syracuse, NY. We demand an end to the ongoing invisibilization of this struggle and invite all local, state, national, and international media to attend and cover this trial and/or publish news media about the trial and the 1997 attacks. The trial is expected to unfold over the course of the month and take place 4 days a week. Lawyers willing to work this case pro-bono or provide legal support for the Onondaga 16 should contact Khantineta Bear immediately, info below.
Press & Media
Kahentinetha Bear, Mohawk Nation News
If you would like to participate in ongoing court support…
Indigenous people and media are encouraged to contact Wandeyu Estrada at 315.530.5890 or email@example.com
and if non-Native please contact Kat Yang-Stevens at 607.591.0607 or firstname.lastname@example.org
For ongoing Indigenous produced media and updates please visit MNN Mohawk Nation News (www.mohawknationnews.com) and Reclaim Turtle Island (www.reclaimturtleisland.com) follow @defendourlands on Twitter. #NoIndianDetail #Onondaga16 #NativeJusticeNow
Dakota Access (Enbridge) has given notice to Standing Rock that they plan to start construction on the Missouri River on the morning of Friday August 5th 2016.
The Camp of the Sacred Stones is calling for everyone who is available to come join the frontlines. Wednesday morning Dakota Access sent a 48 hour construction notice to the Standing Rock tribe. Now is the time to come stand with them. Calling all earth & water defenders! Protect sacred water!
Four tribes are suing but the State will not force the company to stop. In the meantime, while the lawsuits are being addressed, people must stop them to buy time. This is as clear of a purpose for Direct Action as you will ever see. Donate online if you can’t come to the camp but what is really what is needed is bodies to hold the line. This is no different from the Keystone XL which 125,000 people pledged to resist. Where is everyone? Do we need multi-million dollar marketing campaigns to feel the urgency? Contact the camp if you can support in anyway possible.
Stand strong No Dakota Access in Treaty Territory – Camp of the Sacred Stones! Rising up in protection of Unci Maka and the sacred!!
If you are not able to go to the Camp consider organizing an action at a local Enbridge Office or pipeline near you!! We must come together against the Dakota
Access Pipeline !
How to help? Donate. Get your boots on the ground! Get to the CAMP or organize a SOLIDARITY event. Flood their phones with the Call-In Campaign.
CALL IN CAMPAIGN:
Flood their phone lines to let them know where we stand! Once you call please comment on the event and describe any comments you received.
Call the Army Corps of Engineers
Col. John Henderson 402-995-2229
Eileen Williamsion 402-995-2417
Flood their phones & tell them to stop the Dakota Access Pipeline! Share this and spread it far and wide!
The following note has been written to inform and decolonize the masses, enjoy.
‘If you can take the mind, you can take the body’
I will present the knowledges accumulated during my journey to retrace my identity as rotinonhsón:ni. My initial intention to embark on this journey has always remained the same, one of comprehension of our inherent birthright beneath the tree of the great peace. This is an act of self-preservation both mentally and physically. I reason that to best protect oneself and one’s family is to seek total liberation from the CROWN and it’s influence both on our bodies and on our minds. To do so one must first understand what differentiates the CROWN and it’s subjects from onkwehón:we. I will draw conclusions while offering supporting arguments asserting that onkwehón:we claiming Band-membership i.e INDIAN status or rotinonhsón:ni citizenship are both engaging in a colonial narrative and worldview. I contend we do away with both foreign ideas of identity to embrace who and what we naturally are, ‘family’.
Back in my mid teens I was asked by a turtle elder “what instrument do you play?”, I looked at her puzzled and replied “none..” she continued “then how can you be a Band-member? memberships are handed out at country clubs and video stores, we are a nation [sic]”. My elder was eluding to the fact that the very nature of a Band-member as prescribed by the Indian Act, has always been to subjugate onkwehón:we to gradually absorb us into the CROWN’s body politic.
The Band Council system being subject to Indian Act policy is an extension of the Residential School eras aim of the total assimilation of onkwehón:we, both contrived to alienate us from our homelands. To achieve one’s goal the CROWN targeted our children seeking to erase and replace our distinct worldview and natural ways of being and decision-making with perverted social constructs i.e civilization.
Upon learning such histories I discontinued to voluntarily identify as a Band-member. It was now fully understood that it only served to propagate the CROWN’s assumed authority by continuing to verbally acknowledge and recognize the Indian Act system. I would no longer willingly condone and offer validity to it’s imposed existence.
If my identity could not be defined by the CROWN and it’s Indian Act Band Council system policy than who or what was I if not a status INDIAN? After mulling it over I reasoned that both self-proclaimed CANADA and U.S. subjects self-identified as citizens of their respective colonies than surly we as rotinonhsón:ni, original two-legged beings of o’nowaré:ke ought to follow the international standard and identify as citizens of o’nowaré:ke. We as rotinonhsón:ni being a distinct family of o’nowaré:ke are on equal footing with other families of mother earth (even more so in fact than current and former British colonies) fore we enjoy our own distinct language, land base and culture. I proudly exclaimed, “we are citizens of the Five Nations Iroquois Confederacy!”. Unbeknownst to me at that time it was both proud and naïve to identify in that way. For one we did not refer to ourselves as the Five Nations Iroquois Confederacy (a name coined by the thirteen colonies) and secondly the idea of citizenship is one that still carried the colonial narrative and worldview, I will elaborate.
I learned a citizen is a subject, a subject being someone who has forfeited their voice to a supreme ruler or monarch in return for promised or perceived benefits. A subject therefore voluntarily becomes property of the CROWN and it is this type of paternalistic relationship was alien and unacceptable to natural beings, I will explain why.
The idea of supplanting a sovereign’s will in place of one’s own would not only violate what is most natural – the ability to reason and choose for oneself – but would also result in rendering our decision-making and conflict-resolution formula (as outlined in the written forms of kaianere’kó:wa) obsolete, effectively diluting and undermining thousands of years of acquired knowledges and wisdom.
As I understand, placing rotinonhsón:ni within the colonial construct and confines of citizenship falls way short in capturing the spirit and intent of kaianere’kó:wa worldview and is therefore incompatible with rotinonhsón:ni i.e longhouse beings. We are of the 49 founding families of the rotinonhsón:ni, unified both in body and in our understanding of kaianere’kó:wa, we are natural like the wind and cannot be tamed.
To illustrate our historical rejection of CROWN civilization and subsequent subjugation, take for instance the absurd offer of the ‘great white father’. A promise from a monarch said to be of great benefit for onkwehón:we. If a pledge of allegiance were made, recognizing and accepting the monarch’s right to lord over the natural world, we in return would receive certain protections and guarantees such as to be looked after like a father would a son, becoming his “Indian children”. The CROWN sought to make wards of us, not unlike the U.N is attempting with UNDRIP today, grouping all “INDIGENOUS PEOPLES” and offering similar promises of protections and comforts.
Being as free and equally wise, our ancestors refused subservience to the so-called great white father. Instead they reiterated the offer to enter into a relationship/friendship likened to that of brothers and as equals, a well established practice amongst onkwehón:we notably enshrined within rotinonhsón:ni friendship wampum mnemonic records such as the aionwatha belt and the teiohate also known as the two-row wampum.
If the CROWN’s civilization were vastly superior to onkwehón:we natural life ways as self-proclaimed then how is it that we came to nurse it’s subjects back to health?.
We referred to the newcomers as our little brothers, they had severed their connection with the natural world long before getting lost and arriving on the shores of o’nowaré:ke, as a result of their disconnection they lost the ability to adapt and thrive in consort with nature and understandably many perished before we intervened.
For onkwehón:we to identify as a citizen of the rotinonhsón:ni would mean adhering to an incomplete worldview, inferior in that it’s origin comes from a desolate culture, desperately searching for what they had indiscriminately targeted and later nearly made ruin of (a family united, a family that could reason, a family entrained to the natural world) after they covertly and underhandedly waged genocide upon our families through the weaponization of blankets laced with smallpox delivered by the Jesuit Order of missionaries (the sword of the Vatican/CROWN).
CROWN subjects yearned for freedom from the oppression of civilization after they grasped rotinonhsón:ni life ways. The settlers longed for an onkwehón:we way of life so much so that the original incentive for the union of the thirteen plantations into the republic of the United States of America was modeled after our union, the union of the rotinonhsón:ni under the protection of the great white pine (note: the formation of the League of Nations, later repackaged as the United Nations also followed suit in the bastardization of rotinonhsón:ni decision-making and conflict-resolution ways. This outright mimicry in retrospect can now be likened to the poison twin that grows alongside its medicine counterpart, a twin that looks very similar to the medicine but could prove fatal if ingested.
In summary I will not identify as an INDIAN status Band-member as defined by the Indian Act and I also will not identify as a citizen of rotinonhsón:ni. Both are inappropriate and lack understanding of kaianere’kó:wa worldview and rotinonhsón:ni identity.
I must reiterate that family (one of inclusion) and our family values (unified ethics and worldview) is the best conceptual approximation I can gather to characterize our interconnectedness within the natural world. One does not need to reflect long to rediscover with renewed eyes the familial connection we maintain with all things such as our mother the land, or the three sisters that which sustains us, or even clan mothers those who make a nice path. All are viewed through a familial lens so all are considered relatives.
Family is the original, most basic and genuine way of conducting ourselves in numbers that exists therefore universally understood. From a family oriented perspective we formulated the rotinonhsón:ni decision-making and conflict-resolution process or what has been described by some as the elusive (almost unimaginable) idea and execution of ‘so-called pure democracy or that of a true republic’. The original 49 families collaborated on and unanimously outlined the principles of this formula using our understanding of kaianere’kó:wa i.e the balance that can both be observed and understood in the natural world. kaianere’kó:wa served as a reference that would guide our relationships both foreign and domestic.
In regards to accountability, each family member had certain roles and responsibilities to the family/clan, future generations and the natural world. Roles and responsibilities not only served to offer direction for our day to day activities but also unified our familial ethics i.e. what constituted right from wrong or the moral fabric of rotinonhsón:ni worldview.
To illustrate the importance of family take for instance the practice and importance of adoption amongst rotinonhsón:ni culture. When a need arose or if someone whom initially sought refuge had grown accustomed to our life ways, developed a similar understanding of kaianere’kó:wa and made known their desire to become part of our union through adoption into one of the 49 families, it was imperative to first prove one’s sincerity and resolve over a long period of time, demonstrating beyond a reasonable doubt that one were fully willing and able to integrate seamlessly into the balance carefully maintained and enjoyed by rotinonhsón:ni.
One first would temporarily be placed within a clan, observed and ultimately determined whether one’s personality fit in with that family, if not they were to be passed on to a sister clan, each clan exercised the ability to pick and choose who would be included as a family member. A clan could specifically petition for someone seeking adoption.
Of particular importance one cannot over emphasize or state the genius and simplicity of rotinonhsón:ni culture concerning the role that familial bonds played in the union and careful maintenance of the great balance. It is only fitting and logical to conclude that before one could officially gain acceptance and inclusion into the fabric of rotinonhsón:ni life one first gained acceptance into one of the 49 founding families of the rotinonhsón:ni.
A similar process took place in the event that an entire family sought refuge and later adoption (like for instance the tehatiskaroras), the process would be nearly identical, the family would be offered refuge in the territory of whomever agreed to sponsor them and would have to prove first and foremost their ability to adhere to the fundamental principles of the great balance. Any family willing and able would be encouraged to trace the white roots of peace to its source beneath the protection of the tree of the evergreen.
In conclusion, when choosing to identify oneself as a Band-member, it primarily serves to legitimize CROWN rule through its usurpation of our distinct identity. To identify as a citizen of rotinonhson:ni declares oneself incompetent and a voluntary ceding to a ruling elite or oligarchy. Both Band-membership and citizenship are foreign concepts derived from a culture of monarchs and their subordinates (the disempowered masses) whom have been longing for freedom for thousands of years. Family is who and what we are, a family able to exercise reason, a family with a shared history, culture, language, land base, and worldview all of which make up apart of our distinct identity as rotinonhsón:ni.
Original colour photo courtesy of Dayna Danger
TERRA – Earth, NULLIUS – Empty
Empty Earth; the notion that our lands were “uninhabited” and “unused” before European colonist invaders arrived. A foundational colonial logic used to justify the DOCTRINE OF DISCOVERY.
Rape culture is a setting in which rape is pervasive and normalized due to societal attitudes about gender and sexuality
Behaviors commonly associated with rape culture include: victim blaming, sexual objectification, trivializing rape, denial of widespread rape, refusing to acknowledge the harm caused by some forms of sexual violence, or some combination of these
TERRA NULLIUS IS RAPE CULTURE invokes our power (#LandBodyDefense) through the naming of violence that has been so deeply normalized and consequently invisibilized by over 500 years of settlement. To acknowledge it as rape culture is to acknowledge the connectivity between our bodies and our lands, that what happens to our Mother will happen to us, and an awareness that rape is a tool of conquest. In this piece we speak back against settler colonial power and cisheteropatriarchy, out-ing this culture of rape as colonial violence which deems these cityscapes as natural, these settler colonies as “Free Worlds” and our bodies as threats – of bloodlines and Nations to be disposed of; dispossessed; violated; taken without consent.
As we tear down the mask of invisibilized, deeply normalized colonial violence on our lands and bodies, we heal ourselves through the power of witnessing our own sexual, emotional, physical, spiritual and land-based traumas. This poster was designed and illustrated by Iako’tsi:rareh Amanda Lickers and the embroidering was done by both Amanda and nîmis Lindsay Nixon (Nehiyaw / Anishinaabe). It is through our kinship that we heal ourselves and our ancestors alike as we embody the wampum agreements which link our peoples on our shared lands. Our kinship is bound by ancient agreements of friendship as Anishinaabek and Haudenosaunee peoples, connected by our histories of mutual aid, respect and caretaking.
As we pass the burning-red threaded needle back and forth, calling in our bloodlines with each stitch, our relatives and relations, our message pokes through to the spirit world. We beckon to the sky world, to those un-seen worlds, whispering, “We are still here, and we have not forgotten our original instructions.” It is through the power of collaboration, community, and kinship that we are able to transcend the isolation of trauma and begin to connect to one another as well as the landscapes whose stories, pain, and sustenance weave through our veins as her children, caretakers, and kin. The skydome is a reminder of the unseen worlds whose fates affect us, of the potential of the unknown, the power of curiosity, and of Sky Woman herself. Sky Woman who fell into this watery-world, whose gratitude and friendship with the four-legged, the winged, the swimmers, and the crawlers birthed the clay and earth from which us two-legged were eventually made. By employing embroidery along the horizon, we are using traditional techniques (sewing) to heal the intense truth of the black and white poster. The skydomes show us that even though we are broken, violated, and experiencing harm, we are still connected to those unseen worlds. The spirits of our territories are always with us. Despite being shattered and separated we are still somehow connected to something much older than this pain, trauma, and suffering. But most importantly, these stitches are a reminder that the Sky World is still there, as we are still here. Despite all that has been taken from us the colonizers have not won. If we seek to protect our greatest mother against the violations of colonial capitalism and resource extraction, we must understand all the threats that sharpen themselves against her: Perhaps most importantly this culture of rape that was brought here over 500 years ago and has made its twisted marks on our lineages, our family structures, and on our individual and inter-generational bodies of trauma. If we do not centre the experiences of survivors of sexual and intimate violence, if we refuse to interrupt rape culture and revitalize cultures of consent, both over our bodies and our lands, then we will not be able to heal ourselves, our Nations, or our relatives – past and future.
Please help us start a Turtle Garden for rural off-res youth living in the “Quinte” region of Lake Ontario. This garden initiative is a critical, life-saving solution to traditional food accessibility in a rural food desert. The primary garden-keeper is a Haudenosaunee youth with severe Type 1 diabetes. Due to rural living and generational poverty, traditional organic food stuffs are not accessible to these youth and due to environmental contamination in the “Quinte” region, some forms of fishing, hunting or gathering are also high-risk.
We will be building a raised-bed Turtle Garden and need to get the necessary items including framing, quality soil, fencing and gardening tools. We allocated some money for travel/gas support and all funds will go to infrastructure or project related-items.
This is an amazing opportunity to support youth building connections with the land, their culture and traditional food systems while fighting Diabetes and other health-related costs of generational poverty and settler colonialism.
We will be documenting our building process and producing a short zine on “how to” build your own raised-bed Turtle garden, as well as include some recipes for Diabetes-fighting teas and nutritional supports. This initiative is crucial for making a tangible difference in Type 1 Diabetic youths every day lives, whose chronic suffering and hospitalization are very much related to diet and accessibility of traditional and whole foods.
You can donate via paypal or e-transfer to email@example.com – please add TURTLE GARDEN in the comments.
We look forward to cultivating resistance together.
In the spirit of total liberation,
Reclaim Turtle Island Collective
Online fundraiser: https://www.youcaring.com/turtle-garden
Human Rights Defenders Report
On 17 November, hundreds of Israeli soldiers raided homes throughout Al Khalil (Hebron) including several buildings belonging to the Dwaik family who are well-known in Al Khalil for their non-violent resistance against occupation.
Organizer from the Human Rights Defenders Group, Badee Dwaik, described how at about 8:00 pm the family were all at home. His six children aged from seven to eighteen watched through the windows as approximately one hundred IOF (Israeli Occupying Forces) soldiers invaded the area. An estimate one hundred homes were targeted.
The Dwaik family live in apartment buildings, mainly on the same street. Badee Dwaik lives with his family on the second floor of one apartment, some of his brothers live with their families in apartments above him and one brother lives below. His widowed mother lives opposite with his paternal Uncle. Badee reports that all of the family were raided including his cousins’ homes and all the neighbours.
The soldiers claimed that they were searching for guns. Palestinians are banned from owning guns for self-defense although there are over 150,000 guns privately owned by Israelis. This includes guns owned by illegal settlers in Hebron who regularly parade through the main streets of Hebron carrying high velocity rifles. A few weeks ago a Palestinian was shot dead by a settler. Eyewitnesses describe the settler stalking the Palestinian before killing him. Video evidence shows no attempt was made to disarm the settler. Instead the film suggests that the settler was directing the soldiers who appear to be planting a knife. Following the release of this film to the internet the homes of Youth Against Settlements were raided.
The Human Rights Defenders Group view cameras as an important source of protection both from settlers and soldiers because the film provides evidence of Israeli crimes. Videos are also important for educating the public about the brutality of the occupation. As soon as the IOF arrived on his street Badee Dwaik went up to the roof with his camera and started filming. “They saw me and pointed light from a gun towards me” he said.
About forty soldiers then entered Badee’s building, confining the families within their apartments. “They want to control us by shutting the door to each apartment home” Badee said. “The women and kids were crying”. Since the recent upsurge in violence in Al Khalil, Palestinians have tried to ensure that they always remain in groups so they cannot be accused of lone wolf attacks. Badee was consequently very concerned about leaving his brother, on the first floor apartment, alone with the soldiers. He wanted to know if the soldiers had military orders for the raid but the officer in charge refused to show any documentation instead insisting that Badee produce his identification papers. “We need to ID all the families here” he said. Initially he denied Badee permission to go upstairs to his brother’s apartment to collect the identification papers despite being told “to reopen my brother’s door and I will collect it”. Eventually Badee handed the camera to his son telling him to continue filming while he went upstairs with many of the soldiers to fetch the IDs.
Badee is the oldest brother in his family and consequently his children tend to be older. His other brothers have many young children “It has been quiet recently” Badee said. “But they do not want our lives to be quiet. The reason they do this is to intimidate the families. They want to scare our kids and women. The women and children were crying”.
Later the soldiers deliberately broke the camera. However not before the family were able to upload the footage to the internet. Badee also posted photos of the broken camera. The soldiers also wrecked the home. “I don’t know why my home got more mess” Badee said “They turned all my stuff upside down and they beat my 15-year-old nephew Saead and me”.
Badee considers “Maybe they targeted me more than the others, messed up my home and became violent because they recognised that I’m a human rights activist and wanted revenge against me because I followed them with the camera”. On the video one of the soldiers can be heard saying that he recognizes Badee.
occupied and unceded kanien’ke, tionni’tiohtiak:ke – The Mayor of the CITY OF MONTREAL plans to dump 8 billion litres of raw, untreated sewage, including medical & industrial waste straight into the st. lawrence river, kaniatarowanon:onwe, the river of the original people.
TOMORROW: All invited to this demonstration in Kahnawake. Everyone is welcome at the continuous fire vigil at the southern end of the Mercier Bridge that spans kaniatarowanon:onwe. Needed: wood, water, fruits, coffee.
Timeline of Events
Sept 29, 2015.
Montreal publicly announces plan to dump 8 billion litres of raw sewage into Kanaiatarowanen:onwe (the St. Lawrence River). Opposition Projet Montréal urges city to find alternatives to 7-day purge of untreated waste water. 
Oct 1, 2015.
St Lawrence raw sewage dump on hold after public outcry, the city reconsiders the plan after news of the sewage release becomes public. Mayor Denis Coderre had
been asked that the work be stopped and re-evaluated before proceeding.
“Dr. Grant Brown, a Concordia University biologist specializing in aquatic behavioural and chemical ecology, said the untreated effluent could cause harm to a number of aquatic species. Brown said fish rely on chemical cues to help them perform tasks such as finding food, finding shelter and detecting and avoiding predators — tasks that are necessary for survival. The wastewater going into the river could throw them off. ”You’re depriving an entire ecological community of a source of information. It would be akin to [us deciding] to put a dome over the city and completely paint it black, so nobody could see,” Brown said.
Civil engineer Isabelle Jallifier-Verne said any human waste carried by the current could have negative consequences for communities downstream from Montreal. She said the effluent could also pollute the river banks, potentially posing a threat to the plant and animal life that live along the water’s edge. Water-treatment specialist Abdelaziz Gherrou said there’s no telling how extensive the environmental toll of untreated wastewater would be. “Why have we put in place water-filtration plants if the water can dilute everything?” Gherrou asked.” 
Oct 2, 2015.
-Mayor announces he is going ahead with it’s controversial plan to jump 8 billion litres of raw sewage into the St. Lawrence. 
-Environment Canada says it cannot authorize Montreal sewage dump but won’t say wether it has the power to stop the plan from going forward.
Oct 7, 2015.
Notice of objection is sent via registered mail from the Kahtihon’tia:kwenio of the Rotinoshonni:onwe deriving authority from the Kaia’nere:kowa, the law of the land to remind M. Denis Coderre (Mayor of Montreal) and M. David Heurtel (Quebec Environment Minister) of their responsibility to uphold Teiohateh (Two-row wampum Treaty), to immediately cease plans to dump raw sewage
into the river. The letter is published on Mohawk Nation News (MNN). 
Oct 9, 2015.
A rally is organized by ‘Protectors of the St. Lawrence River’ outside Montreal City Hall and is attended by Kahnawake Survival students and Kahnawake community members.
Oct 11, 2015.
About 40 people in kayaks and on paddleboards took to the Lachine Canal to protest Montreal’s plan to dump sewage into the St. Lawrence River. 
Oct 12, 2015.
Protectors of the St. Lawrence River and Kahnawake Marina send out boats to demonstrate their disapproval of the plan to dump raw waste into the river by the city of Montreal, they are joined by protectors of the river in Lasalle who hold a simultaneous rally by the river.
Oct 13, 2015.
Petition started by Montrealer Xavier Nonnenmacher is presented to M. Denis Coderre with 90,000-signatures against the planned dumping of raw sewage at a council meeting in Ville Marie borough, Coderre than responds “as much as people dislike the plan, the city has no choice but to continue” 
Oct 14, 2015.
-The Kahtihon’tia:kwenio after waiting an entire week without a reply from M. Denis Coderre or M. David Heurtel issues a statement ‘Notice of Impeding Obstruction’ via Mohawk Nation News. Media spokespersons are chosen to conduct interviews with various media outlets (one of which included the Montreal Gazette) a day prior to the planned action of Thursday Oct 15, 2015 as outlined in the notice. The Mayor, the Quebec Environment Minister and Environment Canada is given the deadline of Friday Oct 16, 2015 to respond reasonably to the ‘Notice of Objection’ mailed on Oct 7, 2015 or that further actions would be taken. 
-Federal Government orders halt to Montreal plan to dump raw sewage into the St. Lawrence River slated to begin on Oct 18, 2015. Intergovernmental Affairs Minister Denis Lebel states that Environment Canada wants to conduct an independent review of Montreal’s plan, at his news conference, Lebel said he was invoking Article 37 of the Fisheries Act — which serves to protect aquatic life — to suspend the sewage discharge.
Oct 15, 2015.
-Coderre says Montreal will comply with federal order to hold off on sewage dump.
-Kahtihon’tia:kwenio media spokesperson issues this statement in an interview with the Montreal Gazette the previous day but published on Oct 15 “In our law, we’re supposed to protect the Earth, and we’re carrying out our responsibilities, whether the project is on or off doesn’t matter, it’s just another stalling tactic by the federal government” alluding to the impeding obstruction planned.
-The Mohawk Band Council states that “it was not authorized by them”
(as reported by the Montreal Gazette) referring to the actions planned by the Kahtihon’tia:kwenio to prevent the dumping of the 8 billion litres of raw sewage into Kanaiatarowanen:onwe (St. Lawrence River).
-A press conference was held at Adirondack Junction in
Kahnawake to read the statement of ‘Notice of Obstruction’
[Note: The deadline of Friday Oct 16, 2015 was omitted from the press statement when read because the Federal Government had in fact responded the day before
(not long after the Notice of Temporary Obstruction went public) by intervening in the Mayor’s planned date.] 
-A show of good faith was shown from the Kahtihon’tia:kwenio by not carrying out plans of obstruction.
Oct 16, 2015.
Montreal Mayor Denis Coderre called the proposed Federal delay “unreasonable” and pushed for a solution to be taken before Oct 23. Coderre declares that he does not believe that an external study is needed.
Oct 18, 2015.
Federal Environment Minister Leona Aglukkaq announces a trio of independent scientists to study Montreal’s sewage dump plan, Viviane Yargeau of McGill University, Daniel G. Cyr of the Université du Québec and Robert Hausler of the École de technologie supérieure (ETS) will examine the risks involved in the plan and explore whether alternate solutions can be found.
The project ban will continue until Nov. 3, while waiting for the results of the study.
 http://montreal.ctvnews.ca/mobile/environment-canada-orders-halt-to-montreal-s-sewage-dump-1.2609615 and http://montrealgazette.com/news/local-news/federal-government-to-respond-to-montreal-sewage-dump-wednesday
TUES OCT 13th – FRI OCT 16th
The kahtihon’tia:kwenio [women caretakers of the land] request a meeting with McGillAcademic Senate and Board of Governors to discuss the building of the university on rotinoshonni:onwe land without our permission, their use of Six Nations Trust Funds in 1850 to build McGill without repaying the loan and the illegal research and development of military weapons at McGill which violates the Great Peace, the kaia’nere:kowa. The rotino’shonni:onwe wish to protect their investment. tewa’tateh:wennio, we are free to exercise our birthright
McGILL UNIVERSITY MUST MEET WITH KAHTIHON’TIA:KWENIO – THE WOMEN ARE THE CARETAKERS AND TITLE HOLDERS OF THE LAND
RE: Seizure Notice, illegal occupation and misuse of (stolen) resources for military and resource extraction: these are direct violations of kaniere’kowa the Great Law of Peace which is the Haudenosaunee Constitution and Law of the Land
CALLIN CAMPAIGN OCT 13TH, 14TH, 15TH, 16TH
We will not be ignored. We call on supporters to help pressure the McGill Administration to respond to the Seizure Notice (issued on Sept 12 2015) and to force a meeting between the Administration and the women titleholders of this land
Send copies or inquiries contact firstname.lastname@example.org & email@example.com
I am calling in regards to the seizure notice that has been issued by the kanienkeha’ka people. I am urging you to respond to this seizure and to schedule a meeting with them immediately. It has come to my attention that McGill University has been built on kanienkeha’ka land without the permission of their people. Not only this but McGill University was built using the Six Nations Trust Funds in 1850 and has failed to repay this loan. The illegal research and development of military weapons at McGill violates the Great Peace, which is the true law of the land. This is unacceptable, shameful and requires immediate response from McGill University.
A haudenosaunee woman with the support of anishinaabe, métis and non-indigenous women and supporters shut down public consultations in occupied kanien’keha:ka ohontsa:ke, socalled “montreal quebec”. transKKKanada seeks to violate the kaniensera’kowa, the Great Law of Peace which unites the haudenosaunee confederacy as six nations, and seeks to trespass on our lands without our consent. we denounce the process of “public consultation” as inherently exclusionary of onkwehon:we people and lacking any credibility within its own settler paradigm. there is no democratic process for negotiating genocide. it is clear that such a project violates kaniensera’kowa and threatens onkwehon:we’neha, our indigenous life ways itself. as indigenous women we have a responsibility to the faces not yet born to protect our mother against these violations. we must understand that cultures of rape: raping our lands, raping our people, must end. so must end the settler occupation of indigenous lands. reclaim our lands, reclaim our lifeways.