Strong, positive spirits overcame the dreariness of chilly, wind-driven showers as Nipissing First Nation’s 22nd annual cultural gathering celebrated Mno Bemaadziwin — A Good Life on the weekend.

I was surprised how many dancers came up even though it was freezing,” Alysha Allaire, 20, said Sunday morning before heading out to the Jocko Point traditional grounds for the second grand entry.

Everybody came out for the love of dancing … that was really cool to see,” Allaire said, adding Saturday was special because she was dancing in her jingle dress for the first time after spending more than a month making it with her mom and aunts.

It felt really good,” she said, explaining how she dances in the jingle dress to help people heal.

People will offer her tobacco, a sacred medicine among Anishinabe, to dance for them or somebody they know who is sick or troubled.

And sometimes I just dance for the people I think need a bit of help or guidance,” said Allaire, a third-year Nipissing University concurrent education student.

She has been dancing for about 15 years and said she wants to be a teacher of students in grades 4 to 10.

Elder Peter Beaucage said there were strong winds blowing off Lake Nipissing during the sunrise ceremony Saturday and the rains came hard for a while, drenching the grounds and the people preparing for the event.

But the feeling was positive about the powwow bringing healing for the community,” Beaucage said.

The sacred pipe was lit and turned, he said, as prayers were sent to the grandfathers and the creator for the gratitude for the life we have as aboriginal people today.”

Beaucage was working in the community as a native alcohol and drug awareness counsellor when the first powwow was held at Beaucage Park in 1988.

It has come a long way and it really brings pride to our community,” he said, noting many leaders of other communities show their support by participating in the opening ceremonies.

Dignitaries joining Chief Marianna Couchie included West Nipissing Mayor Joanne Savage, North Bay Mayor Vic Fedeli, Nipissing MPP Monique Smith, Nipissing-Temiskaming MP Anthony Rota and Nipissing University president Lesley Lovett-Doust.

Beaucage said the powwow gathering grew out of the Elders Day celebrations after the youth cultural group brought dancing and drumming to the event.

Bob Goulais, who was 14 at the time, remembers being involved with the youth group when the powwow started.

He now works for the Ministry of Culture and Tourism in Toronto as manager of policy after working for the Union of Ontario Indians and the Anishinabek Nation for more than a decade.

Goulais was master of ceremonies for the powwow and sat beside Beaucage and arena director Dan Commanda.

He said many people come to the gathering because it helps them become strong and healthy, with the event’s popularity gauged by having 10 drums come from across the province.

Local drums Lightning, White Tail Cree and Ni p i s s i n g ’s Little Iron Youth Drum shared arbour shade with the likes of Big Train of Six Nations, Eagle Village, Red Spirit of Toronto, Northern Medicine from James Bay and Bear Nation of the Algonquins of Pikwakanagan.

A lot of people come here for the healing, it’s a pretty consistent reason why people come out,” Goulais said.

Mickey George, 12, has his own agenda when it comes to dancing in the traditional regalia of his people.

Because it’s fun to do,” George said after finishing a corn dog. He needed the energy for the next two songs that were sung specifically to showcase traditional dancers like himself.

It’s a good way to get in touch with my culture and it’s a great way to stay fit,” he said, with the intense beat of the

sneak up” song testing stamina and ability.

George, who has been dancing for about five years, said he tries to attend powwows whenever it fits into a busy schedule. He’s one of the AAA Peewee Trappers this season, with the team heading to Mississauga for its first tournament next weekend.

Other events during the powwow included an open mic talent night, hand drumming and flute in the evening, a feast and giveaway for the participants as it wrapped up Sunday afternoon.

The toddler, in a bright red bonnet, holding her mommy’s hand, couldn’t have been more than two. Her mom, and everyone else for that matter, were oblivious to the cute little gesture that I felt fortunate to observe.  The brownish, red-marbled bird didn’t pay much attention either.

But for little Bonnie Bonnet, it was just one of a hundred little gestures and actions that mean something to her.  I’m sure she goes about her life without a care in the world.  When she does have a need, hopefully her mom and family are there to care for her… to tie her hat on, get her sippy cup or change her Huggies Pull-Ups when she isn’t quite able to make it to the loo.

She has air to breathe, water to drink and food to eat.  She has a beautiful, bountiful Earth all around her – evident from her visit with the curious looking city bird.  She has a life to be thankful for.

We all have the same things that little Bonnie has.  We have Loved ones who care for us.  We have air to breathe, water to drink and food to eat.  We all share in this beautiful Mother that sustains us.  Most of all, we have our own life to be thankful for.

We all know that life isn’t that simple.  Some don’t have food to eat or a roof over their heads.  Others are unable to earn a living or can’t find work.  Many live with illness and disabilities.  We have challenges in our relationships, sometimes with our spouses or our kids.

But despite our challenges, we all have life.  Everyone has something to be thankful for, no matter how big or how small.  Above all, we all can choose to have a positive outlook, live life to it’s fullest and be good, productive people.  Everyone can follow this path of life that’s called Mno-Bimaadiziwin.

Sometimes, we need to clear our schedule, set aside our money problems and the other challenges of our day-to-day lives.  Those things will always be there to deal with.  But sometimes we just need to take some time out of our daily lives and wave at the pigeons.

As early as the early-1900s, we had our language.  We had our systems of governance.  We had our own Spirituality.  We had our own way of life – from how we were born to how we died.

We had so much that was inherently Anishinaabe…

How we raised our children.
How we healed our illnesses.
What we learned and how we were taught.
How we earned our living.
What we harvested and what we ate.
How we lived our lives. How we Loved.  How we laughed.
How we treated our Elders.
How we sang, created art… how we entertained and socialized with one another…

The sum of all these things is culture.

“Native Culture” isn’t just a band office program.  It isn’t just our annual pow-wow.  It isn’t an evening language class or even the summer pow-wow trail.  It is the sum of all those things that make us uniquely Anishinaabe, including our traditional teachings, our way of life, how we talk to each other and how we pray to the Creator.  Culture is our collective identity and how we see ourselves.

And, it’s sad to say, much of it has been lost to history.

But the loss of culture was not our fault.  We have no reason to be ashamed.  There is good reason why we lost our way.

It is a well-documented fact that Christianity was forced upon the Anishinaabe and many other First Nations across North America.  Early missionaries, including that of the jesuit mission in Garden Village (later the Holy Spirit Mission) were established with the sole purpose of converting the heathen, soulless Indians into good Christians worthy of heaven.  Later, the establishment of residential schools, like those in Spanish, Chapleau and Sault Ste. Marie, tore apart our families and community with the forcible removement and systemic abuse of our children.  All in the name of assimilation, intolerance and the Lord Jesus Christ.

But this was done so subtly, so systematically, and so successfully, that our people have come to accept that they were Christian and that very little was done to our people as a whole.  I’ve heard some survivors say they were grateful for their education at residential school and thankful that their Christian faith guided them through those tough times away from their families.

As a result, we have a whole lot of mixed-up Christians singing pow-wow and hand-drum songs, dancing their hearts out, taking Native language classes and marching for Treaty Rights.

I’m not writing this to discourage those like-minded individuals, who are working to raise their families as Anishinaabe.  There are many people out there that have shed their colonial outer garments for an AIM t-shirt.  They know the challenges of living a life in search of something more.  Trying our hardest to give our children what was kept from us.

We try our hardest, but we don’t think Anishinaabe anymore.  In reality, very few Anishinaabe people can actually speak Anishinaabemowin.  Those that speak Anishinaabemowin, can think in their language…  but mainly about Jesus and their shame of being Indian.  Original Sin is something far more profound when you have dark skin.

We need to turn the corner on re-establishing our nationhood and re-defining our inherent, indigenous culture as Anishinaabe people.

I have said many times, we need to gradually assimilate into our own culture.  This is something my friend Brian Loukes calls “acculturation”.

This begins through education. We must have the courage to transform our entire education system into a truly Anishinaabe institution.

We need to restore our language.  This can only be done through language immersion programs in Anishinaabemowin – the official language of our people.  Our children need to be able to think in Anishinaabemowin once again.  This doesn’t mean we turn our backs on English.  This is the 21st Century.  We do have to be proficient in both languages.

Nor do we need to sacrifice principles of good education to find our way back to Anishinaabe culture.  We still need to read and write, learn mathematics, science, geography, biology and chemistry.  We can all do this in Anishinaabemowin and being mindful of our own world view.  We do, however, need to be taught our own history, philosophy and way of life.  We need to be educated about our Treaty and inherent rights.  We need to be educated in the traditional ways of protecting the environment.

Most importantly, we need to have Faith.  We need to have Faith that we, the Anishinaabeg, are as important as any other nation on this Earth.  We must have Faith that our language and culture is just as valuable as any other.  We have Faith in our abilities to govern ourselves and teach ourselves.

We have to give up our reliance on others, including the government.  We can indeed be self-sufficient and prosperous, economically, socially and culturally.

But Faith is one of the problems.  With the dominance and influence of Christianity in our communities, we won’t be addressing Faith anytime soon.

You see, the Anishinaabe people have our own Faith and spiritual way of life.  For all intents and purposes, we have our own religion.  Our entire society, including our language and culture, are deeply rooted in Spirituality.  These are the original teachings and way of life of our ancestors, Gte Anishinaabeg.  We have a society expressly dedicated to living and protecting this way of life called the Midewiwin.  This beautiful society keeps many of the most profound teachings of the Anishinaabe, including our Creation Story, the philosophy of Mno-Bimaadiziwin and the Seven Grandfather Teachings.  These teachings are only the tip of a very immense iceburg that is the full expanse of Anishinaabe belief, custom, Spirituality and culture.  Much of it remains totally unknown to 99 per cent of Anishinaabe people.

Many Christians, Anishinaabe or not, are not willing to trust in their own inherent belief systems.  The teachings of the Church are so ingrained in our society, so well instituted in our families and communities – it may never be shed in favour of traditional Anishinaabe spirituality.

Assimilation and Christianity has been so subtle, so systematic, and so successful that we no longer see that there is anything wrong.  We can go about our lives, sending our kids to school.  We do our best to learn about “Native Culture”, taking Ojibwe language classes and drumming and dancing on the weekend.  Come Sunday, after confession, we can settle down to our nice family dinner with the confidence that we will go to heaven.  Confident that St. Peter, will meet us at the Pearly Gates and welcome us with open arms.

I wonder what pow-wow weekend is like in Heaven and if Jesus is the Emcee?

There’s no question that many people will miss Warren Monague.  He was a friend to everyone.  One of those guys who would give you a helping hand, whether it was to watch your kids for the afternoon, help put your boat in the water or spend a few minutes just chatting and catching up.  He was respectful and soft-spoken, but hardworking and tough.  He was one of those guys that you thought would always be there – because he would always be there when you needed him.

Warren will be missed most of all by his partner, Sara and their beautiful daughter Ella.  Baby Ella became the light of the world for your entire family.  Miigwans and Griffin would go on-and-on about her and always look forward to seeing her.  Sara and Warren welcomed their twins, River and Ryah six weeks ago.  The whole family and many close friends got to see what a great dad Warren was.

Today, I am heartbroken and very sad.  I didn’t know Warren well, but the Monagues are such a close family and really great people.  It just shows how tragedy can touch even the best of us.  I send my Love to Arnya and my Boyz, who are heartbroken today.  My thoughts are with you.  I offer my prayers to Val, Hiram, Krissy – and especially Sara, Ella, River and Ryah.

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At the end of the four-day Spirit Journey, the path of life seems to end at a most beautiful site – a great river.  This river is said to be forever-flowing from the Spirit World.  However, it is very deep and wide and very hard to cross.  On the other side, in the distance, he can see many people urging him on. He can see his Grandparents and all his Loved ones who have gone on before him. They are waving him to come home.  But he will rest for one more night to contemplate how he will cross the river.  But without question, he knows where he wants to be.

When he awakens the final time, he is met by a great feeling of joy and elation.  The Spirit has touched him in a way that cannot be described.  He hears the beautiful voices of encouragement from both behind him and in front of him.  His relatives are waving him home to come across the river.  With a great leap of faith – he takes a step towards the water.  Under his feet, a great and beautiful tree emerges spanning the river like a bridge.  Throughout his journey, this tree of life has been sheltering him all this time.  The water flowing underneath has been nourishing him all this time.  When he crosses the river, he is greeted in an overwhelming way.  He is welcomed in a great gathering.  He is comforted and his journey is complete.  He will rest in the care of the Spirit forever.

Maybe I’ll back up a little.

One of my favourite movies of all time is My Big Fat Greek Wedding.  In addition to his exploits with Windex, I fondly recall how Kostas “Gus” Portokalos can take a word, any word, and show you that the root of that word is Greek.

Well, today is your lucky day.  Just as most things can be explained through indigenous traditional knowledge, I will explain how particle physics relates to me as Anishinaabe and how scientific theory can be explained through indigenous traditional knowledge.

Now…  I’m not going to go into depth.  I’m sure a future Midewiwin University will graduate their first graduate in physics.  Only then will these details be elaborated on.

But my thesis statement for this National Aboriginal Day is simple:  the Anishinaabe are incredibly sophisticated people, with a beautiful culture, a wealth of knowledge and have contributed to world society in so many ways.

Anishinaabe people understood many concepts of science.  Certainly, our understanding of cosmology and astronomy was well documented.  How else would modern science know that today is the summer solstice?

Let’s start with medical science.  Anishinaabe people had a full understanding of medicine and the human body.  Our oldest teachings of mno-bimaadiziwin (the good life) tell us how we must all live with a mindful balance of mental, emotional, spiritual and physical health.  Sound familiar?  This is something that we hear about now more than ever before.

When any one of more of these break down – there are sophisticated healing methods to restore that balance.  Physical health, for example, requires a rigorous assessment and understanding of the patient’s condition and background before any combination of medicines can be administered.  Not only holistic or homeopathic medicines – but bona fide natural and skilfully prepared pharmaceuticals administered by professional medicine people.

We understand our place in the world and that we are only a small, insignificant part of the greater universe.  Through our unique gift of intellect, we took on the role as stewards of Mother Earth.  Possible our greatest contributions of indigenous traditional knowledge is through ecology and environmental science.

Our Creation Story tells us that the universe was indeed created with a big bang.  This isn’t described to us as a violent event, rather the first thought of our Creator.  This thought moves out in every direction, continually expanding outward on an infinite scale.

When it comes to physics – Anishinaabe people certainly understood the concepts.  However, this is based on our traditional teachings, worldview and understanding which is quite different from many others.

We indeed had a number of basic understandings of particle physics.  We understood there are many sub-elements to even to the basic physical elements:  fire, water, air, earth and stone.  These sub-elements can not be seen or described.

Our teachings tell us that some of these sub-elements originate in space – the place between the Sky World and the Spirit World.  Earth, for example, is made up of up to nine different gifts provided to us from the older brothers of our Mother Earth.  At night, a learned Midewiwin teacher can point out the origins of the Earth from those celestial bodies through their path across the sky orbiting our grandfather Giizis – the Sun.

From a more elemental perspective, our intellectuals understood the concept of infinite smallness and infinite bigness.  The bonds of mass and energy, whether they are infinitely small or infinitely big, are constantly in motion.  This scientific principle, which includes the basic principles of particle physics, is explained through Spiritual Force.

The most fundamental teaching to Anishinaabe is that everything that is living, or is animate, has a Spirit.  Even those things that may not be seen as animate (a rock or sand, for example) has a Spirit.  All Spiritual entities are connected in an unseen realm, the Spirit World.  This exists unseen by those of us who inhabit the physical realm, a concept better explained by Stephen Hawking’s theory of space and time.

At the sub-particle level of any given element is Spiritual Force.  A living force, an energy pattern, an electrically-charged movement of matter.

I’m not talking “The Force” here and I’m by no means a Jedi.  But perhaps George Lucas had something right.

Unfortunately, science cannot easily explain the Spiritual Force.  In fact, modern western science cannot explain “Spirit” whatsoever.  And questions remain:  What charges various sub-atomic particles?  What causes a fertilized reproductive cell to begin dividing?  For the Anishinaabe, the answer to these has always been known:  Spirit.

First Nations continue to be an untapped source of knowledge.  Anishinaabe people have a wealth of indigenous traditional knowledge that can explain much of the unknown – including some of the unexplained mysteries of science and of life itself.

On National Aboriginal Day, we shouldn’t only celebrate the culture of First Nations people that we can see…  we should also appreciate the knowledge of First Nations people that continue to remain unseen.

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Dear Chancellor and President, & Board of Governors:

I am writing to present you my vehement opposition to the decision to give former Premier Mike Harris a honourary degree from Nipissing University.  Such a decision is a blatant disrespect of Aboriginal people and will do irreparable harm to the established relationships between the University and First Nations people.

There is a simple and fundamental reason for this position.  For First Nation people, Mike Harris is the most hated politician in the history of government. The hostile relationship between the Harris government and Ontario’s First Nations was a significant contributor to the death of Dudley George at Ipperwash on Sept. 6, 1995.  As a long-time political advisor to the Union of Ontario Indians, in my opinion, this hostile relationship is also the single greatest contributing factor in current state of relationship between the Crown and First Nations.  Simply put, bestowing Mr. Harris with this honour is such a blatant disrespect of First Nations views and sensitivities, it threatens to open wounds and undermine efforts towards healing and reconciliation between native and non-native people.

If indeed this degree is bestowed to Mr. Harris, as an influential member of the community, I will work to ensure that Nipissing First Nation withdraws any and all representation, support, commitments and all future student funding to Nipissing University.  I will formally present this request to our Chief and Council.

As a recent trusted advisor to the Union of Ontario Indians, I will also take similar steps to sponsor a resolution calling for similar measures from the 42-member First Nations of the Anishinabek Nation.  As you know, Grand Chief Patrick Madahbee has released a statement condemning this action by your university.

Personally, I am hurt and angered by this turn of events.  First Nations have always considered Nipissing University to be a noble and respectful institution.  Just a year ago, I was on hand as Nipissing University presented former Grand Council Chief John Beaucage with a similar honour.  As his Chief of Staff and most trusted advisor, I was overwhelmed and touched by the honour given to him.  Indeed, the programs and support offered to Aboriginal people is seen as second-to-none by many communities.  In one single blow and with one very bad decision, these positive perceptions of Nipissing University will be undone…  and replaced by the same anger, sadness and the pain associated with Harris’ blood-stained regime.

Yours truly,

It’s a simple enough question that has a vast array of answers.

Some Anishinaabeg people think a teaching is a form of unsolicited, mystic wisdom. You sign up for a weekend event or conference, someone will no doubt provide you with some teachings.

Some think teachings are what a knowledgeable speaker says at a pow-wow. Some think it is anything that is said in a ceremony. If you go to enough ceremonies – you’ll have your share of teachings. While many others think it is history or individual knowledge given in the “oral tradition”.

Some will go so far as saying that teachings are anything that an Elder says. Well, there are just as many definitions of “Elder” as there are for “teachings”. Some think The Elder is KISS’ worst studio album.

The teachings that I’m speaking of don’t come from any unsolicited, mystic wisdom. The teachings that I’m writing about don’t come from individual knowledge or someone’s life stories.

The teachings that I’m speaking of are a specific set of indigenous knowledge. In this case, Anishinaabe indigenous knowledge.

These teachings have specific wording in the Anishinaabemowin language. These teachings don’t change. Sure, words can evolve over time and can be translated – but their meaning is always the same when they are given. These teachings have an origin and a specific story of their own. They also have corresponding traditional songs. Beautiful songs. Each teachings has a specific place among a multitude of places. They also have innumerable specific purposes. The teachings that I’m speaking of don’t come at random.

Believed me, these are quite different from the teachings you receive from your local Elder around the pow-wow campfire.

I’ll draw a parallel from Christianity.

Jesus Christ has teachings. Those teachings come from the Holy Bible – which is the source of Christian wisdom and contain a specific set of teachings from the Christian Lord.

But if I were to say that: Jesus came to me in a dream last night – and said that we must all wear yellow socks in honour of the crucifixion. In that dream, Jesus himself lifted his golden robe and showed me his yellow socks – which were soothing his sacred wounds. He said: “Wearing these yellow socks should be part of your ritual stigmata.” He spoke to me in ancient Arimaic, which I fully understand and speak in my dreams.

Most Christians would say “B*llsh*t!” – no matter how believable I am while I testify with my arms to the sky. And rightly so.

But when an “Elder” comes forward, honourarium paid for by the band office, and provides our communities with “teachings” – we gather in droves, like he or she is distributing loaves and fishes.

No matter how many “Elders”, “teachers”, “shamans”, “mystics”, “traditional people” and “consultants” you consult – there is only one true source of our original, Anishinaabeg teachings. The Midewiwin Lodge.

The Midewiwin, the “way of the heart”, is a society that was given the role to teach, practice and preserve the traditional knowledge and original spiritual way of the Anishinaabe people.  The Midewiwin is the source of our Creation Story, the story of Waynaboozhoo, our Clan System and the Seven Grandfather Teachings.  The Midewiwin hold these teachings in trust for all Anishinaabe people. In fact, our teachings tell us that the Spirit of this Lodge, Mide-mnidoo, was provided to the Anishinaabeg by the Creator to look after us and provide us with a sense of closeness and kinship to G’zhemnidoo.

We have something else in common with Christians. Anishinaabe teachings are indeed written down – contrary to the many people out there that think everything Indian people are taught comes down in the so-called oral tradition.

The wigwaas (birchbark) scrolls are an incredible record of Anishinaabe indigenous knowledge. I’ve seen these scrolls with my own eyes, and held them with my own hands. They are an incredible record of our Creation story, our history as well as our vibrant, Spiritual past and sacred teachings. Some scrolls, corresponding teachings and songs are a record of our original instructions given to us directly from the Creator. We may lack a Moses but we have our very own Anishinaabe ten commandments! Well actually, a great deal more than ten.

The Anishinaabe are no different that any other indigenous nation. Many other nations have traditional societies that look after their traditional knowledge and teachings. The best example is the Haudenosaunee (Six Nations) people. The source of their knowledge is the Longhouse. No one can purport to provide Mohawk teachings or Oneida wisdom without being a sanctioned member of the Longhouse. If they did, they’d be quickly called on it: “B*llsh*t!”

Unfortunately, for the Anishinaabe, our traditional knowledge is very old and is long lost in almost every single one of our communities. Our history and prophesies tell us that the Midewiwin foreseen what would happen to our people and our ancestors chose to hide our ways and keep them secret. Unfortunately, that also worked against us. Our ways and knowledge were simply were forgotten. Our indigenous knowledge and traditional societies have long since been taken away from us and labeled as devil-worship. The Midewiwin have been replaced by more civilized values and Christianity.

However, as more and more Anishinaabe people are regaining their identity – they are seeking to learn more about their traditional ways. Some are choosing to return to those ways entirely. Sadly, a great many people – confused by the melting pot of “Aboriginal” knowledge – are swept up by new age and pow-wow spirituality. Other Anishinaabe people choose to live a hybrid life attending a plethora of ceremonies, fasting, sweat lodges, sun dances, rain dances, and round dances belonging to other nations. However, this makes them quite healthy and happy and it provides many people with fulfillment in their lives. Many are oblivious to the fact that their practices are borrowed from other nations.

However, within reach – and right under their noses – is true, Anishinaabe knowledge.

Still, many people simply don’t want to put in the work it requires to earn this knowledge. Many feel the Midewiwin are a secret society, or a selfish, protective cult holding this knowledge for themselves. Nothing could be further from the truth.

All Anishinaabe people are entitled to this knowledge and are welcome to study all the Spirit will offer. However, it requires time, effort, a commitment to the society and a commitment to living a good and just life. As our Grand Chief Bawdwaywidun has always said – if you want to know: “Come to the Lodge.”

We were all given the sacred gift of life providing us the opportunity to live life to the fullest in a good way – mno-bimaadziwin.  We were all given the sacred gift of water – our lifeblood – which nurtures us even before we are born.  Our teachings tell us this beautiful, clean water is forever flowing to us directly from the Spirit World.

One of the most sacred gifts that was given to human-kind – intellect – was given for a specific purpose: so we can be environmentalists.

Let me explain.

God created heaven and earth in seven days.  This is a Christian metaphor for millions and millions of years of evolution.  Our teachings tell us that Creation is ongoing and will never complete.  The Creator who we call G’zhemnidoo, will always be a creator.  At one point, the Creator felt the need to create human-kind and place us on the physical Earth.  To which there was a specific purpose and a specific instruction:  To look after Earth and all her bounty.  To speak for what needed speaking.  To be stewards and caretakers of Mother Earth.  This formed part of a sacred covenant between G’zhemnidoo and human-kind.

Sixty-five million years later, through many stages of mammalian and primate evolution – the hominid species emerged.

However, something made us different than other animals.  We were able to adapt and survive with more than just basic instinct.  We were able to work collectively.  We were able to make and use tools.  We were able to develop complex language and communication.  This sacred gift of intellect was the means in which human-kind was to abide those sacred instructions to be stewards of Mother Earth.

From the time when were able to dance around a fire, or keep warm by wrapping ourselves in animal skins – it didn’t take much longer to become the most dominant species on the planet.

However, that same gift of intellect ultimately made us the greatest enemy of Mother Earth.

It began by using our abilities to wage war with one another.  To hunt animals to extinction.  To burn, cut down and develop entire forests.  To live collectively in cities and eliminating our waste on the land and into the water.  It has only be in the past two hundred years – which started by burning coal to create steam – that we’ve hurt our Mother in the most grievous way with little to no accountability and thought to long-term consequences.

We’ve celebrated the gift of intellect with progress, innovation and industrialization leading to unsustainability, pollution and climate change.

As citizens of the Earth, we need to return to our original instructions.  We don’t need to turn in our car, go back to living in a wigwaam, dance around a fire or keep warm by wrapping ourselves in animal skins.

However, we do need to celebrate the gift of intellect with progress, innovation and industrialization of our sacred duty to be stewards of the Earth.

We must take our great minds – within our Nation and around the world – and use our intellect to achieve progress towards environmental sustainability.  To find more innovative ways of protecting our Earth.  To industrialize the protection of Mother Earth through corporate responsibility, significant reductions in carbon emissions and sensible and effective environmental legislation and regulations.

For the Anishinaabe, everyday should be Earth Day.  An important part of our original instructions were to speak for what needed speaking.  We need to be role models for the rest of society by taking our environmental responsibilities and sacred duty seriously.

We also need to take personal responsibility.  Environmental activism begins with ourselves and in our homes.

Take water for example.  Anishinaabe women teach us that protecting the water begins with protecting ourselves.  Nourish your body with plenty of water beginning with that first drink to break your fast in the morning.  Stop filling our bodies with chemicals and processed foods and nourish ourselves with organic and sustainably-harvested foods.  Return to eating traditional foods that are harvested in a responsible way.

I don’t want to preach, but there are plenty of things that we call all do.  Reduce, reuse and recycle.  If your rez doesn’t have a recycling program – demand one.  Develop your own recycling regimen.  Buy products with less packaging.  Reuse various household materials.  Use less energy.  Walk to the corner store instead of taking the truck.

To make a difference, all that is required is some personal motivation, some common sense and a little intellect.

By Tanya Talaga
Queen’s Park Bureau, Toronto Star

For the first time, Ontario has appointed a special advisor to the government on the plight of aboriginal youth.

John Beaucage, former grand council chief of the Anishinabek Nation, will be the aboriginal advisor on child welfare, reporting to Children and Youth Services Minister Laurel Broten.

“This is a very important step and reflective to the significance we place on finding solutions to the very challenging issues that do exist, both in the north but also in our urban centres,” Broten told the Star.

Staggering youth suicide rates in remote northern communities and funding problems among First Nations children’s aid societies will be a focus for Beaucage. His one-year appointment coincides with an ongoing review of the Child and Family Services Act. The review hones in on the situation of aboriginal kids.

It would be a mistake to believe all the problems among First Nations children could be solved in a year, said Beaucage. Children in the north often grow up in Third World conditions, coping with poverty, substance abuse, inferior education and despair. Those problems often follow aboriginals off the reserve and into the cities.

“The problems have been there for a long time,” he said in an interview from Ottawa. “But what I am hoping is there will be a more inclusive process with First Nations leadership and leadership with urban aboriginal people.”

Nearly 21 per cent of Ontario’s 9,000 Crown wards are aboriginal kids or children with First Nations heritage. There are six aboriginal children’s aid societies and many struggle to manage historic funding inequities while taking care of vulnerable kids.

On Wednesday, the Ontario Association of Children’s Aid Societies called improved services for aboriginal children one of three priority areas the province needs to tackle now.

A Star investigation last year focused on the troubles of Payukotayno James and Hudson Bay Family Services which nearly shut its doors because it could no longer afford to pay its bills. The agency was also confronting a teen suicide crisis – 13 youth in the remote communities dotting the James Bay coastline committed suicide in 2009, all by hanging.

Suicides among First Nations youth is a societal problem with no easy answers. “It is always something there that is lurking”, said Beaucage.

“I have experienced it, I’ve seen it and I would be remiss if I wasn’t able to make some kind of comment on it, speak to elders and to look at the traditional aspects of prevention of these horrible tragedies,” he said.

Broten did step in to help with Payukotayno’s $2.3 million debt. Costs are higher in remote agencies that often service fly-in only communities and have to charter planes in a moments notice to rescue a child in danger.

After the Star series appeared, Broten also provided funding for four suicide prevention workers.

But agencies serving First Nations communities are historically underfunded. An independent review prepared for the government in 2006 showed Payukotayno and Tikinagan Children and Family Services required a baseline funding increase of $24.6 million to give northern kids the same level of care Crown wards in the south receive.
A three-person committee is also studying the funding woes of all of Ontario’s 53 children’s aid societies, 49 of which have recently faced shortfalls.

Terry Waboose, deputy grand chief, Nishnawbe Aski Nation, called Beaucage’s appointment a positive step. “It is vitally important for us, child welfare is a big issue,” he said. “I see this as a positive step.”

By Jessica Lee
from Racialicious.com

Right now I’m owning the title/stereotype/image/whatever you conjure up in your mind about “angry Natives” because along with the usual colonial-type affronts to our people and communities, there are some notable racist extremities happening across Canada as of late. Initially I felt like there was just way too much going on to even write a single post about – but I thought to at least round up a few of the points of why I’m so flippin’, screaming, ANGRY that may shed light on what some of you may not be aware of yet. And we also need y’all to do something about this stuff in your communities too:

• The continuous denial of racism towards Aboriginal people in the education system. A new study from the Canadian Teacher’s Federation interviewed 59 Aboriginal teachers teaching in public schools throughout the country. The teachers reported a disregard for their qualifications and capabilities, a standard lowered expectation from Aboriginal students; and general disparage of the long-lasting effects of colonization.
• The “Free Native Extraction Service” placed on the http://www.usedwinnipeg.com/website (of course taken down now) advertising that it could “get rid of those pesky buggers with extraction services to relocate them to their habitat.” To top it off they actually illegally used a photo in their advertisement from the Native Lens Film “March Point” which I wrote about here some months back – which is, incidentally, a film about environmental justice and what Native youth are doing positively in our communities.
• Tuberculosis is 185 times higher in the Inuit population than in the rest of Canada. I repeat 185 times the national average – according to the Public Health Agency of Canada.  The recently released data from their Tuberculosis in Canada 2008 publication shows these appalling numbers contributing factors include “inadequate housing, as a result of both overcrowding and construction ill suited to the Arctic climate, and immune systems severely compromised by a general lack of healthy, affordable food’.”
• Harmonized Sales Tax or HST coming to the provinces of British Columbia and Ontario. Not that the government ignoring treaties is news by any stretch of the mind – however this is a big one to throw out the door of rights. The imposition of HST means that instead of seeing 8 per cent provincial Retail Sales Tax (RST or PST) and 5 per cent Goods and Services Tax (GST), consumers will pay a combined 13 per cent HST. Yet for the first time since the introduction of the provincial sales tax, HST means status First Nations will be subject to the 8 per cent portion of the tax. This is a total and blatant violation of our treaty rights, not to mention the Canadian Constitution. This is a good article to find out more and you can go here to do something about it.
• Massive cuts to the Aboriginal Healing Foundation, along with other insulting highlights from the Throne Speech, which is essentially an outline of the Canadian federal government’s budget. (Sign the online petition to reinstate funding here.) The Aboriginal Healing Foundation has provided support to residential school survivors and their families for a decade, in addition to funding major projects in communities across the country. My colleagues and friends at the Native Women’s Shelter of Montreal and Inuvialuit Regional Corp in the Northwest Territories will have to axe some of their most necessary programs like health promotion and community wellness worker certification. In total it means 134 community projects across Canada will no longer provide culturally-based healing services to Aboriginal people. Oh sure Harper said he was “sorry” for residential schools in 2008, but just last year he said that Canada has no history of colonialism, so I guess this is right in line with the$199 million promised to address the legacy of residential schools not being committed to the Aboriginal Healing Foundation. But don’t worry, in this same speech they said that Canada thinks the issue of missing and murdered Aboriginal women is a “pressing criminal justice priority.” Uh-huh.
• All of the racist garbage  and lateral violence people are spewing on the internet and in person about the proposed changes to Indian Status which would restore treaty rights to about 45 000 people. This decision is based mostly off of the Sharon McIvor court case, which addressed the specific gender discrimination of the Indian Act where even after the laws were changed in 1985 to restore status to Native women who lost it if they married a non-Native man, it didn’t extend past the children of those unions.  However the new changes would now extend to grandchildren. I definitely don’t think the government should be able to regulate who is and is not considered “status”, but I don’t anymore appreciate the internalized racism that we are doing to each other by adding extra jumps and hoops to go through within the community for who is really recognized as having rights on reserve and who is not.
• These are just some of the latest oppressive occurrences against Indigenous people in Canada. On the regular I suppose I’ll also mention since it was International Women’s Day week last week, I didn’t find it any easier to get chastised by white women at the many events I spoke at when I brought up the mostly white academic industrial complex that mainstream feminism still lies in, and really doesn’t appear to care about the origins in Indigenous societies or the realities of Indigenous women for that matter – up until now (well, sort of) since we’re all of a sudden making the media with the thousands of us being murdered and going missing.

But it’s been going on for the last 500+ years, anyways.