03 November 2011

Unity flag

It's known as the Unity Flag



People are being played by mainstream media - it's not a Mohawk Warriors flag,
it's a Unity flag.
Read and please inform yourself.


The flag (image above) which is falsely labelled by the mainstream media, activists, and even some Natives as the Mohawk Warriors flag, is the Unity flag. It represents the coming together of all peoples of the Original Nations of Great Turtle Island, North America, A'nowara'ko:wa.

The flag itself was inspired by Louis Karoniaktajeh Hall who designed it. See the original artwork (third sketch down on the left).

Louis Karoniaktajeh Hall also created a painting of "The Indian Flag -- Designed for all Indian Nations. Single feather means 'all of one mind'. Deganawida wanted all Indians to be under the Great Law of Peace (Kaiahereh'ko:wa). Equality for all Indian Nations."

You will note the "Warrior" wears one single feather, and has long hair. Long hair was not worn traditionally by Mohawks. Nor do Mohawks wear a single feather. The short-haired version, which also shows a man with a single feather, doesn't depict a Mohawk either. It depicts an Indigenous man, and represents Unity, that's why it's known as the Unity flag.

The long-haired version of the Unity flag, sometimes called the Mi'kmaq Warrior flag, was first carried by the Mi'kmaq L'nuk peoples at Burnt Church.

According to Iroquoian tradition and traditions of some other Original nations, all adult males are warriors. That's not exclusive to a gender either, since women also can choose / be chosen to be warriors. That word, "Warrior" is a very bad translation of the word Rotihskenhrakehte which means "men who carry the bones on their backs" (according to some sources), it also means "those who carry the peace". It could be interpreted as those who bear the burden put on men from time immemorial to protect the women, the children, the elders, to protect and defend the land and the Original peoples from those who would do harm; it is a responsibility and commitment to generations past and future generations "the coming faces". It also signifies a committment to maintaining peace which includes peaceful relationship with others.

It's also the duty of the men of the community. We don't have a military, we don't have soldiers, we don't have paid mercenaries, we don't hire security guards: we have the men of our community, of our communities, of our nations: our brothers, fathers, uncles, grandfathers, husbands, our sons, nephews, and grandsons who are charged with this. The original homeland security are our relations.

A:nen

credit for image of painting google cache of kahnawakelonghouse.com

tags: aboriginal, burnt church, caledonia, cayuga, community, defenders, equality, flag, great law of peace, great turtle island, haudenosaunee, iroquois, louis karoniaktajeh hall, indian, iroquois, l'nuk, mi'kmaq, mohawk, mohawk warriors, native, oka, one mind, oneida, onondaga, original nation, peace, protectors, responsibility, seneca, tuscarora, unity, warrior, warrior flag


Tiny url for this blog post: http://tinyurl.com/3wujkl2

21 November 2010

The Origin of the Iroquois Nations

The Origin of the Iroquois Nations
Iroquois Native American Lore

About 1390, today's State of New York became the stronghold of five powerful Indian tribes. They were later joined by another great tribe, the Tuscaroras from the south. Eventually the Iroquois, Mohawks, Oneidas, Onondagas, and Cayugas joined together to form the great Iroquois Nation. In 1715, the Tuscaroras were accepted into the Iroquois Nation.

The Five Nations

Long, long ago, one of the Spirits of the Sky World came down and looked at the earth. As he travelled over it, he found it beautiful, and so he created people to live on it. Before returning to the sky, he gave them names, called the people all together, and spoke his parting words:

"To the Mohawks, I give corn," he said. "To the patient Oneidas, I give the nuts and the fruit of many trees. To the industrious Senecas, I give beans. To the friendly Cayugas, I give the roots of plants to be eaten. To the wise and eloquent Onondagas, I give grapes and squashes to eat and tobacco to smoke at the camp fires."

Many other things he told the new people. Then he wrapped himself in a bright cloud and went like a swift arrow to the Sun. There his return caused his Brother Sky Spirits to rejoice.

The Six Nations

Long, long ago, in the great past, there were no people on the earth. All of it was covered by deep water. Birds, flying, filled the air, and many huge monsters possessed the waters.

One day the birds saw a beautiful woman falling from the sky. Immediately the huge ducks held a council.

"How can we prevent her from falling into the water?" they asked. After some discussion, they decided to spread out their wings and thus break the force of her fall. Each duck spread out its wings until it touched the wings of other ducks. So the beautiful woman reached them safely.

Then the monsters of the deep held a council, to decide how they could protect the beautiful being from the terror of the waters. One after another, the monsters decided that they were not able to protect her, that only Giant Tortoise was big enough to bear her weight. He volunteered, and she was gently placed upon his back. Giant Tortoise magically increased in size and soon became a large island.

After a time, the Celestial Woman gave birth to twin boys. One of them was the Spirit of Good. He made all the good things on the earth and caused the corn, the fruits, and the tobacco to grow. The other twin was the Spirit of Evil. He created the weeds and also the worms and the bugs and all the other creatures that do evil to the good animals and birds.

All the time, Giant Tortoise continued to stretch himself. And so the world became larger and larger. Sometimes Giant Tortoise moved himself in such a way as to make the earth quake.

After many, many years had passed by, the Sky-Holder, whom Indians called Ta-rhu-hia-wah-ku, decided to create some people. He wanted them to surpass all others in beauty, strength, and bravery. So from the bosom of the island where they had been living on moles, the Sky-Holder brought forth six pairs of people.

The first pair were left near a great river, now called the Mohawk. So they are called the Mohawk Indians. The second pair were told to move their home beside a large stone. Their descendants have been called the Oneidas. Many of them lived on the south side of Oneida Lake and others in the valleys of Oneida Creek. A third pair were left on a high hill and have always been called the Onondagas.

The fourth pair became the parents of the Cayugas, and the fifth pair the parents of the Senecas. Both were placed in some part of what is now known as the State of New York. But the Tuscaroras were taken up the Roanoke River into what is now known as North Carolina. There the Sky-Holder made his home while he taught these people and their descendants many useful arts and crafts.

The Tuscaroras claim that his presence with them made them superior to the other Iroquois nations. But each of the other five will tell you, "Ours was the favoured tribe with whom Sky-Holder made his home while he was on the earth."

The Onondagas say, "We have the council fire. That means that we are the chosen people."

As the years passed by, the numerous Iroquois families became scattered over the state, and also in what is now Pennsylvania, the Middle West and southeastern Canada. Some lived in areas where bear was their principal game. So these people were called the Bear Clan. Others lived where beavers were plentiful. So they were called the Beaver Clan. For similar reasons, the Deer, Wolf, Snipe and Tortoise clans received their names.

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Archived: Sat Aug 26, 2006 5:52 am

08 April 2010

The Great Good Way

KAIANEREH'KO:WA

Ayonwatha Wampum Belt

THE GREAT GOOD WAY
known to the European invaders & settlers as
"The Iroquois Constitution" ~ "The Great Law of Peace"

This translation of Kaianereh'ko:wa should only be read
as a guide to understanding what it is about.


Part 1

The Great Binding Law
Rights, Duties and Qualifications of Lords
Election of Pine Tree Chiefs
Names, Duties and Rights of War Chiefs

Part 2

Clans and Consanguinity
Official Symbolism
Laws of Adoption
Laws of Emigration
Rights of Foreign Nations

Part 3

Rights and Powers of War
Treason or Secession of a Nation
Rights of the People of the Five Nations
Religious Ceremonies Protected
The Installation Song
Protection of the House
Funeral Addresses

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19 November 2009

A'nowara'ko:wa news feed

Kwe,

To update, yes the news feed from the A'nowara'ko:wa yahoogroup was hijacked by a spammer again.

We are working on getting the yahoogroup restored.

O:nen ki'wahi, Later

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Update, once again yahoogroups restored the group promptly; however we decided not to continue the newsfeed here on this blog but elsewhere.

18 November 2009

A'nowara'ko:wa eGroup

Looks like the A'nowara'ko:wa eGroup has gone missing again. We have no idea why; what happened the last time happened again.

So far it doesn't look like the news feed has been hijacked like the last time, but we're keeping an eye on it.

Stay tuned for further announcements.

26 October 2009

Indigenous Sovereignty Week 24 - 31 Oct 2009

Indigenous Sovereignty Week builds community-based resistance
By Greg Macdougall | October 26, 2009

In November of last year, Indigenous activists and allies from across Canada came together in Winnipeg to form Defenders of the Land, a network of Indigenous communities and activists in land struggle across Canada.

Out of this network came a call for a pan-Canadian event, Indigenous Sovereignty Week, which is now upon us. Close to 30 cities and communities across Canada (and even a few in the United States) will be holding public events from Oct. 24 to Nov. 1.

The purpose of this week is to build local relationships between groups and individuals, disseminate ideas and generally contribute to building a cross-Canada movement for Indigenous rights, self-determination, and justice that is led by Indigenous communities but with a broad base of informed support.

Activities throughout the week include: speakers, panels, workshops, films, community tours, feasts, and performance art, music, and spoken word. A wide range of issues will be covered, but relate to four main themes: Struggles for Indigenous rights and self-determination; Indigenous knowledge, culture and identity; Indigenous peoples and the environment; history of Indigenous-Canadian relations.

Arthur Manuel is an Indigenous activist who will be part of the ISW speakers tour, visiting different communities on different days to help educate people and spread the word.

Manuel is from the Neskonlith Indian Band of the Secwepemc Nation (in British Columbia), and is leader of the Indigenous Network on Economies and Trade, which works with people on the community level and also internationally towards recognition of Aboriginal title and treaty rights.

Having been in the struggle his entire life and generations before (he's the son of George Manuel, one of the first presidents of the National Indian Brotherhood, which later became the Assembly of First Nations), Manuel has become involved with Defenders of the Land and Indigenous Sovereignty Week because he sees the importance of activists standing up to the government and educating the public, "I believe that establishment Indian organizations, [through] the courts and all that, we've actually pushed the system as much as we can through establishment mechanisms."

Manuel adds, "We've won the past 20 years: constitutionally, judicially, internationally [United Nations Declaration on the Rights of Indigenous Peoples -- UNDRIP], economically [WTO ruling on Aboriginal title and treaty rights], but we haven't been able to get recognition on the ground" on issues such as mining, the tar sands, and the development of ski resorts.

Manuel feels that community-based resistance is what is needed, "That's where the real pressure is, for pushing the government -- through action." For examples of effective action, he cites the examples of Kitchenuhmaykoosib Inninuwg (KI) protests (in Northern Ontario) against platinum drilling (which led to jail time for six KI leaders and then an overturning of their sentences) and also the resistance to the Sun Peaks Ski Resort in Secwepemc Territory, just outside of Kamloops, B.C.

He also emphasizes education and outreach, and stresses the position of the Canadian government in not signing the UNDRIP nor respecting Aboriginal rights:

"The real question is, 'do Canadians really accept what Canada is doing? They're undermining Canadians' credibility regarding human rights. You can't cherry pick: if you believe in human rights, you believe in them across the board. Accepting the UNDRIP is a question of maturity: are we a mature country of settlers and Indigenous people sitting down to deal with these issues?"

Arthur Manuel has a clear idea of where real change with respect to Indigenous rights is going to come from.

"The real people who are going to raise those questions are activists. Establishment organizations are not being taken seriously because they literally are taking too much [political] money from the government."

Greg Macdougall is active in Ottawa with IPSMO (Indigenous Peoples Solidarity Movement Ottawa). He is also a member of Common Cause, the provincial anarchist organization and runs the EquitableEducation.ca project.

Source rabble.ca news

03 October 2009

Group and news service restored

As it turns out, the group was not so much deleted as hijacked. Thanks to yahoo customer service for prompt restoration of the A'nowara'ko:wa News Service group on their service!