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  • Sacred Message | First Nations Environmental Network
    region which provided an important part of the diet for other tribes in the northern Great Lakes Although a few southern bands were just beginning to grow corn in 1608 the Algonquian relied heavily on hunting for their food which made them excellent hunters and trappers skills which quickly attracted the attention of French fur traders after 1603 The Algonquian also made good use of their birch bark canoes to travel great distances for trade and their strategic location on the Ottawa River became the preferred route between the French on the St Lawrence River and the tribes of the western Great Lakes Groups of Algonquian would gather during the summer for fishing and socializing but at the approach of winter they separated into small hunting camps of extended families The climate was harsh with starvation not uncommon For this reason the Algonquian could not afford for someone to become a burden and were known to kill their sick crippled or badly wounded Beside a common language most Algonquian speaking tribes shared comparable creation stories and religious beliefs a great spirit or supreme creator lessor spirits who controlled the elements a hero figure who taught their people the skills they needed to survive evil spirits who caused mischief misfortune or illness and good spirits who helped the worthy and punished wrongdoers There was also a shared belief in a life after death where the spirits of dead men pursued the spirits of dead animals However in contrast to Christian beliefs the Algonquian had no concept of a hell or place of eternal punishment Dreams were of particular importance to the Algonquian peoples and proper interpretation was an important responsibility of their shamans whose other duties included communication with the spirit world guiding men s lives and healing the sick On the dark side there was an almost universal fear of witchcraft and Algonquian peoples the Algonquian included were very reluctant to mention their real names to prevent possible misuse by enemies with spiritual power and evil intent In various degrees these beliefs were shared by most native peoples in North America The Algonquian were patrilineal with the right to use specific hunting territories being passed from father to son but some Algonquian tribes used matrilineal descent traced through the mother in determining kinship The Haudenosaunee to the west and south of the Algonquian were matrilineal and differed from the Algonquian in several important ways The most obvious being that the Haudenosaunee relied heavily on agriculture and lived in large fortified villages The Haudenosaunee also had a highly developed central political organization while the Algonquian did not Despite this the Algonquian were formidable warriors who used their advantages in transportation and woodland skills to dominate the Haudenosaunee before the formation of the Iroquian confederacies When one thinks of how powerful the Haudenosaunee ultimately became it was a remarkable achievement Algonquian History Part 2 History The Algonquian maintain that their ancestors originally migrated to the upper St Lawrence Valley from the east a tradition they share with the closely related Ojibwe Ottawa and Potawatomi The timing of this seems to have been sometime around 1400 but when Jacques Cartier made his first visit to the St Lawrence River in 1534 he found Haudenosaunee speaking peoples living along the river between Quebec Stadacona and the rapids at Montreal Hochelaga It is unclear whether these people were Haudenosaunee or Huron but by the time the French made their first permanent settlement in this area seventy years later these so called Laurentian Haudenosaunee had disappeared the apparent casualties of a Haudenosaunee Algonquian war which had occurred in the interim Some Algonquian say that they lived in peace with the Haudenosaunee at Hochelaga and may even have absorbed some of them The Haudenosaunee version is significantly different and tells of an earlier time before they united under the Haudenosaunee League when the Algonquian dominated the badly divided Haudenosaunee and forced them to pay tribute This situation changed with the formation of the League and after 50 years of warfare the Haudenosaunee had driven the Adirondack and their allies from the Adirondack Mountains and the upper Hudson Valley This was where things stood when Samuel de Champlain established the first permanent French settlement on the St Lawrence at Tadoussac in 1603 Towards the end of May he met with a Montagnais chief and was invited to attend a feast celebrating the success of a recent raid against the Haudenosaunee Dressed in his finest Champlain attended and was introduced to the Montagnais allies the Etchemin Maliseet and Algonquian He soon learned that there had been continuous war between these three allies and the Haudenosaunee since 1570 Despite the fact that he was entering a war zone Champlain was so impressed with the Algonquian s furs that in July he explored the St Lawrence as far west as the Lachine Rapids Champlain left for France shortly afterwards but upon his return in 1608 he immediately moved his fur trade upstream to a new post at Quebec to shorten the distance that the Algonquian were required to travel for trade He soon discovered that Algonquian victories over the Haudenosaunee were not that common and it was the Mohawk not the Algonquian who dominated the upper river At the time it was possible to travel the entire length of the upper St Lawrence without seeing another human being The Algonquian usually avoided the river because of the threat of Mohawk war parties Champlain was anxious to conclude treaties with both the Algonquian and Montagnais to preclude competition from his European rivals However the Algonquian Montagnais and their Huron allies were reluctant to commit themselves to the long dangerous journey to Quebec unless the French were willing to help them in their war against the Mohawk In June 1609 Champlain was leading a French exploration west of Quebec when he encountered a group of 300 Algonquian and Montagnais under the Weskarini sachem Iroquet and 100 Huron led by their war chief Ochasteguin Champlain seized this opportunity to show his support for his new trading partners and unwittingly allowed the French to be drawn into an intertribal war In July the French joined the Algonquian Montagnais and Huron at the mouth of the Richelieu River for an invasion of the Mohawk homeland The warriors enthusiasm for this venture had already cooled and many of them departed once they had completed their trading with the French Champlain however was determined to see it through to the end Tensions increased as the combined war party moved south and when the French boat was stopped by shallow water Champlain allowed nine of his men to turn back while he and two volunteers climbed into the Algonquian canoes By the time it reached Lake Champlain in northern New York which Champlain promptly named for himself the war party was down to 60 warriors and three Frenchmen in 24 canoes At the south end of the lake they encountered Mohawk warriors massing in anticipation of a battle However it was late in the evening and after some negotiation both sides decided to wait until morning when the light would be better The next day the Mohawk massed for battle but French firearms shattered their formation killing two of their war chiefs Confronted by strange new weapons the Mohawk turned and fled The Algonquian were delighted with their victory and the French got the treaties and fur trade they had wanted The following year Champlain participated in a second attack against a Mohawk fort on the Richelieu River Although they were not given any firearms during the early years the steel weapons received through their trade with the French were sufficient for the Algonquian and their allies to drive the Mohawk well south of the St Lawrence River during 1610 The Algonquian advantage was only temporary The Haudenosaunee soon found another source of steel weapons through their trade with the Dutch along the lower Hudson River to the south Fur from the Great Lakes flowed down the Ottawa and St Lawrence Rivers to the French at Quebec during the years which followed and the Algonquian led by their great war chief Pieskaret dominated the St Lawrence Valley However the Haudenosaunee remained a constant threat and in winning the trade and friendship of the Algonquian the French had made a dangerous enemy for themselves It did not take long for the focus of the fur trade to move farther west because the French had already learned of the Huron who were allies of the Algonquian against the Haudenosaunee In 1611 Étienne Brule visited the Huron villages and spent the winter with them at the south end of Lake Huron s Georgian Bay Champlain s initial impressions of the Huron had not been favorable but Brulé s glowing reports about the quality of their fur soon altered this opinion Champlain made his first exploration of the Ottawa River during May 1613 and reached the fortified Kichesipirini village at Morrison Island Unlike the other Algonquian the Kichesipirini did not change location with the seasons They had chosen a strategic point astride the trade route between the Great Lakes and the St Lawrence and had prospered through the collection of tolls from native traders passing through their territory They pointed with great pride to their corn fields a skill that they seemed to have acquired just before the arrival of the French They welcomed Champlain but anxious to protect their trade monopoly with the French were reluctant to allow him to proceed farther However the quantity and quality of the fur coming from the Huron could not be ignored and in 1614 the French and Huron signed a formal treaty of trade and alliance at Quebec The following year Champlain accompanied by four Recollect missionaries made his second journey up the Ottawa River and ignoring the Kichesipirini protests proceeded to the Huron villages While there he participated in a Huron Algonquian attack on the Oneida and Onondaga villages confirming in the minds of the Haudenosaunee in case they still had doubts that the French were their enemies After 1614 the focus of the French fur trade shifted from the Algonquian to the Huron but because the Haudenosaunee the French found it prudent to make the long detour up the Ottawa Valley then portage to Lake Nipissing and the French River follow the east side of Lake Huron to the Huron villages Although the French continued to trade with them the Algonquian were somewhat annoyed by their demotion to secondary trading partner The Kichesipirini however continued to profit by charging tolls for both French and native traders to pass through their territory The effect obviously fell more heavily on natives since firearms insured that the French usually paid less Meanwhile to the south in New York the Mohawk had fought a series of wars against the Mahican whose location on the Hudson allowed them to control the access of the Haudenosaunee to the Dutch Because warfare was detrimental to trade the Dutch had been quick to arrange peace between these rivals but in 1624 the Mohawk discovered that the Mahican were attempting to act as middlemen by arranging trade between the Dutch and the Algonquian and Montagnais The Haudenosaunee had never accepted their loss of the St Lawrence Valley in 1610 as permanent When they became involved in wars with the Mahican the Mohawk had made several attempts to settle their differences with the Algonquian and Montagnais However with the exception of a brief truce arranged at Trois Rivieres in 1622 fighting had continued between the Mohawk Algonquian and Montagnais The possibility of the Mahican joining forces with their northern enemies was something the Mohawk were not willing to tolerate and a war erupted in 1624 between the Mohawk and Mahican that the Dutch could not stop After four years the Mahican had been defeated and forced east of the Hudson River The Dutch were forced to accept the outcome and the Mohawk afterwards dominated the trade in the Hudson Valley Unfortunately the Haudenosaunee by this time had exhausted the beaver in their homeland and needed additional hunting territory to maintain their position with the Dutch Their inability to satisfy the demand for beaver was the very reason the Dutch had tried in 1624 to open trade with the Algonquian and Montagnais The obvious direction for the Haudenosaunee expansion was north but the alliance of the Huron and Algonquian made this impossible The Haudenosaunee at first attempted diplomacy to gain permission but the Huron and Algonquian refused and with no other solution available the Haudenosaunee resorted to force In what is generally considered the opening battle of the Beaver Wars 1630 1700 the Mohawk attacked the Algonquian Montagnais trading village at Sillery just outside Quebec in 1629 By 1630 both the Algonquian and Montagnais needed French help to fight the Mohawk but this was not available Taking advantage of a European war between Britain and France Sir David Kirke captured Quebec in 1629 and the British held Canada until 1632 when it was returned to France by the Treaty of St Germaine en Laye Those intervening three years were a disaster for the French allies Since their own trade with the Dutch was not affected the Mohawk were able to reverse their defeats during 1609 10 They reclaimed the territory surrendered in 1610 and drove the Algonquian and Montagnais from the upper St Lawrence When they returned to Quebec in 1632 the French attempted to restore the previous balance of power along the St Lawrence by providing firearms to their allies However the initial sales were restricted to Christian converts which did not confer any real advantage to the Algonquian The roving Algonquian bands had proven resistant to the initial missionary efforts of the Black Robes and the Jesuits had concentrated instead on the Montagnais and Huron But the Kichesipirini s permanent village made them more susceptible to missionaries and Jesuits were not above using the lure of firearms to help with conversions Tessouat the Kichesipirini sachem could see that the new religion was dividing his people and opposed the Jesuits even to the point of threatening to kill Algonquian converts This not only earned him the active dislike of the French priests but forced many of his people to leave their island fortress Between 1630 and 1640 many of the Kichesipirini and Weskarini converts left the Ottawa Valley They settled first at Trois Rivieres and then Sillery after a mission was built for them during 1637 The effect was to weaken the main body of traditional Algonquian defending the trade route through the Ottawa Valley and the consequences quickly became apparent The Dutch had reacted to the French arming their native allies with large sales of firearms to the Mohawk who passed these weapons along to the other Haudenosaunee and the whole ugly business of the fur trade degenerated into an arms race After seven years of increasing violence a peace was arranged in 1634 which allowed both sides to catch their breath Unfortunately the Algonquian used the pause to start trading with the Dutch in New York a definite no no so far as the Haudenosaunee were concerned and the war resumed Weakened by the departure of their Christian tribesmen to Trois Rivieres and Sillery the Algonquian could not stop the onslaught which followed Haudenosaunee offensives during 1636 and 1637 drove the Algonquian farther north into the upper Ottawa Valley and forced the Montagnais east towards Quebec Only a smallpox epidemic which began in New England during 1634 and then spread to New York and the St Lawrence Valley slowed the fighting The real escalation occurred in 1640 when British traders on the Connecticut River in western Massachusetts attempted to lure the Mohawk from the Dutch with offers of guns The Dutch responded to this latest threat to their trade monopoly by providing the Mohawk with as many of the latest high quality firearms as they wanted The effect of this new firepower in the hands of Haudenosaunee warriors was immediate The Weskarini along the lower Ottawa River were forced to abandon their villages on the lower Ottawa River during 1640 Some moved north to the Kichesipirini fortress and continued to resist the Mohawk s occupation of their homeland Others moved east and settled among the Christian Algonquian at Trois Rivieres and Sillery By the spring of 1642 the Mohawk and Oneida had succeeded in completely driving the last groups of Algonquian and Montagnais from the upper St Lawrence and lower Ottawa Rivers while in the west the Seneca Cayuga and Onondaga concentrated on their war with the Huron To shorten the travel distance for Huron and Algonquian traders the French in 1642 established a new post at Montreal Ville Marie on the large island near the mouth of the Ottawa River However this only seemed to make matters worse The French were attacked while building Fort Richelieu and the Haudenosaunee soon bypassed the French settlement and sent war parties north into the Ottawa Valley to attack the Huron and Algonquian canoe fleets transporting fur to Montreal and Quebec Through all of these years the Haudenosaunee had never dared to attack the Kichesipirini fortress but in 1642 a surprise winter raid hit the Algonquian while most of their warriors were absent and inflicted severe casualties The Haudenosaunee tightened their stranglehold the following year Trying to bolster their defense in the west the French sent soldiers to the Huron mission at Sainte Marie and ordered the non Christian Algonquian at Trois Rivieres and Sillery to return to the Ottawa Valley However with Haudenosaunee along the lower river most did not go beyond Montreal Meanwhile Tessouat had ended his opposition to Christianity and to the delight of the Jesuits requested baptism in March 1643 During 1644 many of the Weskarini abandoned the struggle with the Mohawk for the lower Ottawa River and moved west to the Huron Decimated by recent epidemics the Huron by this time were under attack from the western Haudenosaunee Onondaga Cayuga and Seneca so the Weskarini who the Huron called the Atonontrataronon were a welcome addition They could not however reverse the deteriorating situation With the departure of the Weskarini the Mohawk were free to operate in force along the river and captured three large Huron canoe fleets bound for Montreal This brought the French fur trade to a complete standstill and Champlain s successor Charles Huault de Montmagmy known to the Haudenosaunee as Onontio Big Mountain had little choice but to seek peace He ordered the release of several Mohawk prisoners and sent them to their people with the message that he wanted to talk Having suffered severe losses from warfare and epidemic the Mohawk were receptive but they were also aware that the French were in serious trouble and therefore were prepared to drive a hard bargain In July a Mohawk delegation arrived at Trois Rivieres for a preliminary discussion of the peace terms and requested a private meeting with the French Montmagmy had as his advisors the Jesuits Barthelemy Vimont and Paul Le Jeune and it soon became apparent that while the Mohawk were willing to make peace with the French they had no intention of extending the truce to the French allies The Mohawk also had not been empowered to speak for other members of the Haudenosaunee League which meant that any agreement would not protect the Huron and their allies in the west Earlier that year a combined Mohawk Sokoki and Mahican war party had attacked Sillery the main Montagnais and Algonquian mission village outside Quebec Vimont and Le Jeune were convinced that with these new allies the Mohawk were on the verge of destroying the Jesuit missions on the lower St Lawrence On their advice Montmagmy finally agreed to a treaty permitting the French to resume their fur trade but containing a secret agreement requiring French neutrality in future wars between their allies and Haudenosaunee in exchange for a Mohawk promise to refrain from attacks on the Algonquian and Montagnais villages at the Jesuit missions Tessouat was now a Christian but it is doubtful that he would have accepted any agreement which abandoned his non Christian tribesmen to the Haudenosaunee By the time Tessouat and the other French allies signed the public version of the treaty signed at Trois Rivieres that September Montmagmy Vimont and Le Jeune had not bothered to inform them of the secret provisions The French allies were not the only ones kept in the dark Well aware that the treachery would encounter strong objections from their fellow Jesuits Vimont and Le Jeune did not disclose the full details of agreement to them for another year and by then it was too late Meanwhile the Jesuits took advantage of the peace with the Mohawk to send Father Issac Jogues and two other Frenchmen to build a mission at the Mohawk villages Accused of sorcery they were murdered in October of 1646 Despite this incident the Mohawk upheld their end of the bargain with the French but the Oneida did not consider themselves bound by the agreement and one of their war parties along the lower Ottawa River almost succeeded in killing Tessouat Still there was a pause in the fighting during which Huron and Algonquian furs flowed east to Quebec in unprecedented amounts while the Haudenosaunee renewed efforts to gain the permission of the Huron to hunt north of the St Lawrence Refused after two years of failed diplomacy the Haudenosaunee resorted to total war but this time with the assurance that the French would remain neutral While their Sokoki western Abenaki and Mahican went after the Montagnais the Mohawk chose to ignore the distinction between Christian and non Christian Algonquian On March 6th Ash Wednesday 1647 a large Mohawk war party hit the Kichesipirini living near Trois Rivieres and almost exterminated them With the Algonquian bands on the lower Ottawa River gone not even a last minute alliance of the Micmac Montagnais and Nipissing could stop the Mohawk Only the Haudenosaunee League s preoccupation with their war against the Huron brought some measure of relief to the French allies in the east but this ended in 1649 after the Haudenosaunee overran and completely destroyed the Huron As French and Indian refugees streamed down the Ottawa Valley to the relative safety of Montreal Tessouat was still trying to collect tolls and ordered one of the Jesuits who refused him to be strung up by the heels However the Mohawk did not allow much more time for toll collections and during 1650 the remaining Algonquian in the upper Ottawa Valley were attacked and overrun The survivors retreated either far to headwaters of the rivers feeding the Upper Ottawa River where the Cree afforded a certain amount of support and protection or west to the vicinity of the Ottawa and Ojibwe During the next twenty years the Algonquian pretty much dropped out of sight so far as the French were concerned Tessouat however visited Trois RiviËres in 1651 and was promptly tossed in a dungeon for a few days because of his manhandling of the Jesuit priest two years earlier During the years following the disaster of 1649 the French tried to continue their fur trade by asking native traders to bring their furs to Montreal Protecting a fragile truce with the western Haudenosaunee signed in 1653 the French avoided travel west of Montreal The Haudenosaunee never occupied the Ottawa Valley but their war parties roamed its length during the 1650s and 60s making travel extremely dangerous for anything but large heavily armed convoys Few tribes were willing to run the gauntlet that the Haudenosaunee established along the river War between the Haudenosaunee and French resumed after the murder of a Jesuit ambassador in 1658 By 1664 the French had decided they had endured enough of living in constant fear of the Haudenosaunee The arrival of regular French troops in Quebec that year and their subsequent attacks on villages in the Haudenosaunee homeland brought a lasting peace in 1667 Learning from their earlier mistakes the French insisted that this agreement also include their allies and trading partners This not only allowed French traders and missionaries to travel to the western Great Lakes but permitted the Algonquian to begin a gradual return to northern part of the Ottawa Valley Conquest and dispersal had been hard on them and not many were left perhaps 2 000 The epidemics which struck Sillery in 1676 and 1679 had reduced the Christian Algonquian survivors to only a handful most of whom were subsequently absorbed by the Abenaki at St Francois after the closure of the Sillery mission in 1685 During the 20 year absence of the Algonquian from the Ottawa Valley the Ottawa had come to dominate the French fur trade with the western Great Lakes So much so that any native fur trader visiting Montreal during this period was routinely referred to as an Ottawa even though many were Algonquian and Ojibwe A even greater insult occurred when the name of the Grande Riviere des Algoumequins Grand River of the Algonquians was changed on French maps to the Riviere des Outauais The change was permanent and persists today although no Ottawa other than the Kinounchepirini Keinouche were ever known to have lived along the Ottawa River During the next fifty years the French established trading posts for the Algonquian at Abitibi and Temiscamingue at the north end of the Ottawa Valley Missions were also built at Ile aux Tourtes and St Anne de Boit de Ille and in 1721 French missionaries convinced approximately 250 Nipissing and 100 Algonquian to join the 300 Christian Mohawk at the Sulpician mission village of Lake of Two Mountains Lac des Deaux Montagnes just west of Montreal This strange mix of former enemies both of whom had converted to Christianity and allied with the French became known by both its Algonquian name Oka pickerel and the Haudenosaunee form Kanesatake sandy place For the most part the Algonquian converts remained at Oka only during the summer and spent their winters at their traditional hunting territories in the upper Ottawa Valley This arrangement served the French well since the Algonquian converts at Oka maintained close ties with the northern bands and could call upon the inland warriors to join them in case of war with the British and Haudenosaunee League Because of the Algonquian converts at Oka all of the Algonquian were committed to the French cause through a formal alliance known as the Seven Nations of Canada or the Seven Fires of Caughnawaga Members included Caughnawaga Mohawk Lake of the Two Mountains Haudenosaunee Algonquian and Nipissing St Francois Sokoki Pennacook and New England Algonquian Becancour Eastern Abenaki Oswegatchie Onondaga and Oneida Lorette Huron and St Regis Mohawk The Algonquian remained important French allies until the French and Indian War 1755 63 and the summer of 1760 By then the British had captured Quebec and were close to taking the last French stronghold at Montreal The war was over in North America and the British had won The Huron of Lorette were the first to understand this and signed a separate treaty with British that summer In mid August the Algonquian and eight other former French allies met with the British representative Sir William Johnson and signed a treaty in which they agreed to remain neutral in futures wars between the British and French This sealed the fate of the French at Montreal and North America and further French efforts to keep their Canadian native allies in the war failed After the war Johnson used his influence with the Haudenosaunee to merge the Haudenosaunee League and the Seven Nations of Canada into a single alliance in the British interest The sheer size of this group was an important reason the British were able to crush the Pontiac Rebellion west of the Appalachian Mountains in 1763 and quell the unrest created by the first white settlements in the Ohio Country during the years which followed Johnson died suddenly in 1774 but his legacy lived on and the Algonquian fought alongside the British during the American Revolution 1775 83 participating in St Leger s campaign in the Mohawk Valley in 1778 The Algonquian homeland was supposed to be protected from settlement by the Proclamation of 1763 and the Quebec Act of 1774 but after the revolution ended in a rebel victory thousands of British Loyalists Tories left the new United States and settled in Upper Canada From the Archives of Little Mother A Message from Our Brother Our deepest fear is not that we are inadequate Our deepest fear is that we are powerful beyond measure It is our Light not our darkness that most frightens us We ask ourselves who am I to be brilliant georgeous talented fabulous Actually who are you NOT to be You are a child of the universe Your playing small does NOT serve the world There is nothing enlightened about shrinking so that other people won t feel insecure around you We were born to manifest the glory of the light that is within us It is not just in some of us It is in everyone and as we let our own light shine we unconsciously give other people permission to do the same As we are liberated from our own fears our presence automaticlly liberates others Nelson Mandela 1994 Inaugural Speech The Great Flood Cowichan Long before missionaries ever arrived in the New World the Indians had ancient legends of a great flood similar to that of Noah This is the one the Cowichan tell In ancient times there were so many people in the land that they lived everywhere Soon hunting became bad and food scarce so that the people quarrelled over hunting territories Even in those days the people were skilled in making fine canoes and paddles from cedars and clothing and baskets from their bark In dreams their wise old men could see the future and there came a time when they all had similar bad dreams that kept coming to them over and over again The dreams warned of a great flood This troubled the wise men who told each other about their dreams They found that they all had dreamed that rain fell for such a long time or that the river rose causing a great flood so that all of the people were drowned They were much afraid and called a council to hear their dreams and decide what should be done One said that they should build a great raft by tying many canoes together Some of the people agreed but others laughed at the old men and their dreams The people who believed in the dreams worked hard building the raft It took many moons of hard work lashing huge cedar log canoes together with strong ropes of cedar bark When it was completed they tied the raft with a great rope of cedar bark to the top of Mount Cowichan by passing one end of the rope through the centre of a huge stone which can still be seen there During the time the people were working on the raft those who did not believe in the dreams were idle and still laughed but they did admire the fine solid raft when it was at last finished and floated in Cowichan Bay Soon after the raft was ready huge raindrops started falling rivers overflowed and the valleys were flooded Although people climbed Mount Cowichan to avoid the great flood it too was soon under water But those who had believed the dreams took food to the raft and they and their families climbed into it as the waters rose They lived on the raft many days and could see nothing but water Even the mountain tops had disappeared beneath the flood The people became much afraid when their canoes began to flood and they prayed for help Nothing happened for a long time then the rain stopped The waters began to go down after a time and finally the raft was grounded on top of Mount Cowichan The huge stone anchor and heavy rope had held it safe As the water gradually sank lower and lower the people could see their lands but their homes had all been swept away The valleys and forests had been destroyed The people went back to their old land and started to rebuild their homes After a long time the number of people increased until once again the land was filled and the people started to quarrel again This time they separated into tribes and clans all going to different places The storytellers say this is how people spread all over the earth Within our heart there is a fire that burns all our lives It s light and heat is deeper than us If only we stopped to feel it If we look through the great forest of our minds we can see the fire in the deep darkness of our hearts We can travel towrds it to discover it is a flame that burns forever without fuel It s light is clear It s light is formless It s light is presence It s light is gesture It s light is essence It expresses all that we are in the making of a day from Tibetan Indigenous Bon teachings They will return my friend they will return again All over the Earth they are returning again Ancient teachings of the Earth ancient songs of the Earth I give them to you and through them you will understand you will see They are returning again upon the Earth Crazy Horse Oglala Sioux 1870 Relationships with Mother Earth The People of Vancouver Island s Snuneymuxw Territory say Welcome to the Snuneymuxw Territory May your visit here be filled with joy and peace and may you return often to share the bounty of our lands leave your mark through deed and sharing so that others may know you by reputation and not by the marks you have left upon the Earth Chief John Wesley of the Snuneymuxw First Nation Nanaimo B C Canada TO LET GO a mother s message To let go does not mean to stop caring It means I can t do it for someone else To let go is not to cut myself off It s the realization I can t control another To let go is not to enable But to allow learning from natural consequences To let go is to admit powerlessness which means the outcome is not in my hands To let go is not to try to change or blame another But to make the most of myself To let go is not to care for But to care about To let go is not to fix But to be supportive To let go is not to judge But to allow another to be a human being To let go is not to be in the middle arranging all the outcomes But to allow others to affect their destinies To let go is not to be protective It s to permit another to face reality To let go is not to nag scold or argue But instead to search out my own shortcomings and correct them To let go is not to adjust everything to my desires But to take each day as it comes and cherish myself in it To let go is not to criticize and regulate anybody But to try to become what I we dream I we can be To let go is not to regret the past But to grow and live for the future To let go is to fear less And love more source unknown When I claim my pain I get the gift of healing When I claim my anger I get the gift of strength When I

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    MEMBERS FROM ACROSS CANADA IN EVERY PROVINCE AND MOST MAJOR CENTRES COMMUNICATIONS GO OUT TO OUR STEERING COMMITTEE AND ARE SUBSEQUENTLY FORWARDED ON TO REGIONAL INTERESTED PARTIES OUR MAILING LIST COMPRISES OVER 500 PEOPLE OF VARIOUS INTERESTS AND ISSUES AND IS A NETWORK THAT HAS DEVELOPED DURING OVER 20 YEARS OF ACTIVITY REGARDING FIRST NATIONS ENVIRONMENTAL ISSUES THERE IS NO HIERARCHY OR POSITION WITHIN THIS ORGANIZATION WE HAVE COORDINATORS ELDERS

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    Home What s Happening Our Protocol Our Commitment Our Goals Our Vision Summary of our History and Profile Sacred Message FNEN INFORMATION Archive News Archives Contact Us Navigation What s really going on in CLAYOQUOT SOUND Summer 2009 Feed aggregator

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    Summary of our History and Profile Sacred Message FNEN INFORMATION Archive News Archives Contact Us Navigation What s really going on in CLAYOQUOT SOUND Summer 2009 Feed aggregator Home Recent News Events REGARDING CLIMATE CHANGE AND THE FORESTS OF THE

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    P O Box 394 Tofino B C Canada V0R 2Z0 1 250 726 5265 fax 250 725 2357 councilfire hotmail com STEERING COMMITTEE REPRESENTATIVES NAME PHONE EMAIL Steve Lawson 250 726 5265 councilfire hotmail com Lottie Johnson 902 379 2503 lottiejohnson519 hotmail com Chickadee Kathy Richard 204 774 8517 chick pass hotmail com Lynda Kitchikeesic Juden Dir Centre for Traditional Knowledge Ottawa 613 566 4751 fax 613 364 4021 lkitchikeesic yahoo com Al Hunter Sandra Indian Central 807 482 2479 ext 231 tbirdZ2 netscape net Valerie Wood 204 798 1060 valw79 hotmail com Priscilla Settee Indigenous People s Program Univ of Saskatoon 306 966 5556 priscillasettee usask ca Cecile Asham Mary Knockwood Allister Marshall Potlotek Fish Wildlife Chief Alex Mathias Susanne Hare assistant Ishbel Munro assistant 519 455 0853 518 358 9031 902 535 3317 705 498 2818 250 726 5265 CAsham dcre gov sk ca vexuss gmail com amarshall potlotek ca obabikalake hotmail com councilfire hotmail com coastalnet ns sympatico ca INDIGENOUS ENVIRONMENTAL NETWORK REPRESENTATIVES NAME PHONE EMAIL Kakwirakeron 518 358 9031 Kathy Richard 204 774 8517 chick pass hotmail com YOUTH COORDINATORS NAME Youth Liason PHONE EMAIL Mary Knockwood vesuss gmail com Crissy Swain 807 925 1168 ojibwediva

    Original URL path: http://www.fnen.org/?q=node/27 (2016-02-09)
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  • Feed aggregator | First Nations Environmental Network
    Our Protocol Our Commitment Our Goals Our Vision Summary of our History and Profile Sacred Message FNEN INFORMATION Archive News Archives Contact Us Navigation What s really going on in

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  • REGARDING CLIMATE CHANGE AND THE FORESTS OF THE EARTH: | First Nations Environmental Network
    Earth together If you take too many of us away the fabric will unravel and become undone A Vision by Small Buffalo Tatanka Hunkesi July 25th 2000 Great forests must flourish and man must see to this if he wishes to continue to live on this planet The knowledge of this necessity must become part of his consciousness as much accepted as his need for water in order to live

    Original URL path: http://www.fnen.org/?q=node/42 (2016-02-09)
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  • News Items | First Nations Environmental Network
    watershed in B C TIDES Turtle Island Defenders of the Earth Gathering in Vancouver Fall 2009 Tar Sands Demonstrations in Scotland Nov 2009 Josephine Mandamin Walks for the Water April 2009 Agent Orange in Canada lawsuits in US Winnipeg Turtle Island Defenders meets Nov 12 15 2008 Appeal Court Says Jailing of Leaders Too Harsh charges lowered Scientists Fear Tipping Point in Oceans Reached Percy Schmeiser wins against Monsanto Important Global Environmental Message 2008 Message from Chief Arvol Looking Horse FNEN Member Allister Marshall receives N S Award Grassy Narrows Info Longest Blockade in Canada s History 3 years FNEN Coordinator receives IFAW Award B C s Fish Farm Aquaculture Review FNEN Responds to logging of Clayoquot Sound Plantations GM Trees and Indigenous Rights Climate Change Major Challenge in World Pipelines proposed some for oil gas the other for solvents from Prairie Tar Sands to Prince Rupert MacKenzie An Open Letter from an Alaskan Fisherman re Exxon DehCho Stop MacKenzie Pipeline Arctic Ice Melting Too Fast Help Maintain Oil Gas Moratorium IN A SACRED MANNER Four Herbs Available for Traditional Use Native Guide Wants Bear Hunting Stopped B C First Nation Puts Fish Farms on Notice People of One Earth Help the Indigenous People of Kamchatka Poplar River The Thunderbird and the Boreal Forest Precedent setting case against B C Hydro Killing of over 300 000 baby seals in Newfoundland Loss of Mangroves contributed to loss of lives in Tsunami Disaster Elephant s wisdom saved lives in Phuket 7 500 9 000 wolves shot in Alaska in past 5 years more planned while sterilization of alpha wolves continues FNEN Elder Cecile Asham awarded as role model in working together and promoting Aboriginal issues Federal Supreme Court rules First Nations Must Be Consulted Planet Running out Resources WWF Report Global WarmingThreat

    Original URL path: http://www.fnen.org/?q=node/2 (2016-02-09)
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