“The woman is the foundation on which nations are built. She is the heart of her nation. If that heart is weak, the people are weak. If her heart is strong and her mind is clear, then the nation is strong and knows its purpose. The woman is the center of everything.” (Late Elder, Art Solomon (Ojibwa), For the People: Teachings on the Natural Way

COMMENT: Pretty words do not always add up to reality for Native Women!

“When the white man discovered this country, Indians were running it. No taxes, no debt, women did all the work. White man thought he could improve on a system like this.”

CHEYENNE SAYING

“A nation is not conquered until the hearts of its women are on the ground. Then it is finished no matter how brave its warriors or how strong their weapons.” (Tsistsistas, Cheyenne)

HAUDENOSAUNNE TEACHING

“Before the men could go to war, it was customary for the women to make the moccasins. If the women did not want war, they did not make moccasins. “

By Shannon Thunderbird, M.A. Coast Tsimshian First Nations Elder (copyrighted)

Aboriginal history is clearly delineated between Pre- and Post-European contact. In pre-contact history, the egalitarian nature of original Aboriginal societies which underlay all cultural references meant that women and men were of equal status. Indeed, what is refreshing about this reality is that no one had to endlessly talk about gender issues, everyone simply did what they were good at in order to further and protect the communities. Recognition of the matriarch as a natural and equal leader gave women powerful voices in the decision-making processes of day-to-day tribal life.

Women created stories, songs, prayers and ceremony in a time when there was no written language for Indigenous people. We sang and drummed on our “female relatives” to remember language, to teach our children, to heal hearts, to honour nature, our communities, notwithstanding both women and men. Men respected and respected us in our role as cultural guardians, and our world view was sustained for a millenia. No one had the time, in other words, to wallow in false ideologies.

It is the cultural references that we create that we call traditions. Traditions are immutable, in other words, they are not supposed to change. Yet for Aboriginal women in post-European contact times, starting approximately in the fifteenth century when the first Europeans began to arrive, negative changes for women were and are legion. In many respects, traditions are codes of conduct. Therefore, anyone who sees the joy in her or his culture should seize all manner of what is represents. If a drum is part of the equation, no matter its size, there should be no argument, not even a comment because it is not a question of power-over mentalities which never existed in the tribes in the first place. It Simply IS.

Unfortunately, lack of knowledge gives naysayers fuel for opinions that are not only based on faulty logic but dishonours thousands of years of Indigenous living.

Only as post-European contact belief systems began to insinuate their patrilineal stances into Native communities, clearly placing the male above the female, that things drastically changed for women. It has only been in the late 20th and 21st centuries that women have been regaining their equal place in their communities. This has been demonstrated all across Turtle Island by the act of women “taking back the drum”, a metaphor for advocating and demanding our historical right to play the big drums, and to live our culture wherever, whenever and however we do choose.

Anyone who has to comment on freedom, peace, salvation, gender issues, gender equality in a relentless fashion will never find it. Sadly, Indigenous women continue to be the most marginalized citizens in North America. I have great sorrow for those sisters who choose or who are forced through violence to support the chaotic actions of men who would prevent them from coming into their own power. Those of us at the big drums have an honour song for them and for all people who have lost their voices.

No one has the right to claim ownership, for the simple reason that the drum is a universal (global) female symbol of healing, harmony, dignity, honour, respect, humility, love, trust, courage and wisdom. Moreover, since before recorded time, women across the world have played drums, kept drums, created songs and celebrated feminine power by playing drums of all shapes, ALL SIZES.

Before any of us can claim the nobility of soul, we must first recognize our equal, vital roles in the preservation and sustainability of humanity and Mother Earth. As former UN Secretary General, Kofi Annan said, “The role of women in decision-making is central to the advancement of women around the world, and to the progress of humankind as a whole.” Thus, does the continuity of peace continue for ALL nations. Therefore, the Nobility of the Female Soul rests on standing in the truth of who we are as “whole people”, born to be leaders, decision-makers, mediators, negotiators, the keepers of family history, the centre of the family and community. Global Women comprise more than half the world’s population, yet we continue to place ourselves or be placed on the sidelines of our own lives and societies. If we are not standing in the truth of who we are, then to paraphrase Irish poet, William Yeats, the centre cannot hold.

There is nothing in any Indigenous culture that speaks to voice removal unless we are referring to post-European oppressive tactics such as the Royal Proclamation of 1763, the Indian Act of 1876, Residential schools, and the imposition of non-Native religions. They all contributed to the loss of the feminine voice. In the case of the prohibition against women playing big drums, the ban only began to insinuate itself into Native cultures in the 1970s, as more false prophets setting themselves up as Elders continued to rewrite history. The 1970s does make for an immutable time-honoured tradition!

Does it really make any sense for women to shut down their voices at any time, never mind during important events or ceremonies? Absolutely not. We are simply taking back the drum — we ask no permission to do so, as it is our right, no less, no more than our right to breath. We are taking back what has always been ours to share, and we deny no one else the right to play the drums. It is not a matter of us verse them, men vs. women, we all have the same right to the drums of our culture. It Simply IS.

So, Sisters, Stand Tall, Sing Loud, BIG Drum Proud so that everyone and no-one is listening. See ya’ll at the big drums.

Wilwilaaysk, All My Relations. Nii’sabbat, It is finished.

http://www.youtube.com/watch?v=Uyld0IRsgDw

We Do It This Way, is a book in which I am a contributing member. It is a series of articles written by esteemed Indigenous women from across Turtle Island who are trailblazers on behalf of the sisterhood.

Many of the essays talk about women’s big drum groups becoming the NORM and not the exception, as evidenced by the number of Youtube videos, Facebook pages of women’s big drum groups. It is a slow evolution because of fierce protection of turf by men. Outright animosity still exists  as you keep reading this page.

http://www.ajic.mb.ca/volumel/chapter13.html#2

This is an interesting read, about the Justice System and Indigenous nations. It talks about Anishinaabe, Cree and Lakhota women, for example, as the ones who came from the fifth world to care for the earth. That women and men are equal in every possible way.

It begs the question: Why is it that there are some men who are so fragile that they simply refuse to understand the knowledge from their own cultures?

Haudenosaune Prophecy: “When the maple trees start dying from the top, women will take back the drum.” This prophecy is coming true all over Turtle Island. The trees are dying, and some men have not fulfilled their responsibilities and promises. Women must now re-assert themselves in order to save themselves, their children, their communities, and the Earth Mother.

Men must respect women, and women’s leadership roles in the community. FAILING GRADE.

Men are never to raise their voices or hands against women, children or old ones. FAILING GRADE.

Men are to protect the “giver of life” by all means necessary. FAILING GRADE.

Alas, as recent history shows, family violence in Native communities continues to be at least five times the national average, a national scandal in any culture.

These men no longer have the right to the drum. Reminder: The whole notion of drum ownership flies in the face of even the most basic of Indigenous knowledge.

1. Gyemk ~Loop was invited to participate at a powwow in a women’s federal corrections facility. A member of one of the invited male drum groups was denied access, because the sniffer dogs detected drugs on his clothing. In other words, the integrity of his drum was automatically brought into question due to drug use.
2. A male drummer was drunk and allowed access to a Toronto powwow by one of the organizers who was also drunk.
3. Two friends of mine witnessed drug-induced behaviour by men on a big drum at a gathering in Toronto.
4. University of Waterloo Powwow, 2014. See below.

It is distressing at the lack of respect shown by some men to their own drums, to their culture as a whole. The have the gall to try and ban women from powwows?? It is an insult to Indigenous culture in general, given that drugs and alcohol nearly destroyed some tribal communities.

I REST MY CASE AS REGARDS INDIGENOUS WOMEN TAKING BACK THE DRUM

FINAL NOTE: Unfortunately, misogyny tends to override all the really terrific Aboriginal men that I personally know, and who are out there in support of women. I received support from them throughout the University of Waterloo debacle by phone, email, Facebook. To these men, I offer my love and respect. See YOU at our big drums.

Photo: Drummaker, John Somosi hugging my sister Kate. He makes the most beautiful hand drums: http://www.skybuffalo.net/about.html

An amusing speech from an Anishinaabe Elder at the University of Waterloo Women’s Big Drum Protest, on September 27th, 2014 resulted in a hip hop song written by me.

It is in three parts – believe me sisters, you have to find this funny….

1. Women may not sit at the big drums…blah, blah, we are too powerful, blah, blah, the usual clap trap. However, he continued, “if you are going to sit there, you must sit sideways with knees pressed modestly together. If you sit directly facing the drum, then your power will destroy it.” I assume he is talking about the vagina although he lacked the courage to actually say it! First he said we can’t sit, then he said maybe we can if we follow his rules. Can’t have it both ways, son.

2. “Your big drums are male.” Really, was there a fliparoo and men became the life-givers and Mother Earth is a guy in disguise? When did this happen? If must be a scientific marvel. I, apparently, did not receive the memo about this.

3. “We men had to take the big drum away from women because you started a war way back when.” Huh? Really?

–What was the year and date?

–What type of weaponry did we use?

–You mean, the women were warriors, the guys stayed home and looked after the kids?

–Which female tribes started the war?

–Who did we fight? Just women? Men?

–Who did we kill? Did it include children? Which side won?

–Was it only a partial win, therefore allowing us to retain the hand drums? LOL

No answers were forthcoming in his sad little speech. Patriarchal viewpoints and turf wars must not be the songs sung by those who fear losing their personal power and who haven’t a clue about their own cultural knowledge. Misguided male ego has no place in the presence of the drums.

His diatribe came in the above order, putting the war last. Clearly, his fixation with the vagina was his priority.

SIDE SADDLE – THE SONG

Roll your eyes sisters, but keep on dancing, singing and BIG drumming proud. See you at the big drums!

Matriarchal energy must be heard if Mother Earth has any chance of survival. As the heart of women beats so does that of the Earth Mother. We are the strength upon which humans walk the earth – We are ‘Home’. The drum, no matter its size represents and celebrates that union. Remember, the world’s humanity lies in the love, leadership and compassion of the matriarch.

To this end, I have fulfilled the Ancestral instructions I was given while on visionquest in 1999 and 2007. Two big drums came into my care: Gyemk Loop (Moonstone) & K’oolgyet Na Hool (All One People Drum).

The intent of these beautiful big drums is to offer peaceful, easy feelings toward all people who come to play them.

Acquired in 2003, Beautiful Gyemk ~Loop (Moonstone), came from my first vision to be a drum of healing, respect and honour of women from all the world’s cultures. Only women and girls play this drum. She is living up to her advance billing. 32″ in diametre of deep, echoing buffalo hide. She sings the songs of the Matriarch. She is painted blue as women are water. After all these years, a little bear grease from time to time, and she’s still going strong!

Acquired in 208, from my second vision, K’ool Gyet Na Hool (All One People) is a family drum for both women and men to sit together in a spirit of equality and respect. She is painted in the four original colours of human (Red, White, Black, Yellow). She is 24″ in diametre, and made of moose hide. Together the two drums sound beautiful together – one heart, one good mind, calm emotions, strong bodies.

My vision for the big drums is for women, children, youth and men from all cultures to come together as a loving, warm, supportive units, elevating each other and filled with songs, stories, humour and gender unity. When it happens, it is utterly fantastic and tear-inducing!

1. JULY 21, 2014: The Thunderbird Women’s Big Drum Group (TWBDG) received an invitation from the University of Waterloo, Waterloo, ON, Canada. We were proud to accept. The organizing committee said, that the invitation was “to have more female representation at our powwow, and it would also show the strength of women that exists in our communities.”
2. The invitation did not sit well with members of two men’s big drum groups, the Chippewa Travellers and Cedar River. A meeting was convened on August 26, 2014 to revisit the involvement of TWBDG in the powwow. The meeting was open to university students, members of the public and the men’s big drum groups. When I, as Keeper of Gyemk ~Loop (Moonstone) asked to come to speak on behalf of my drum, I was told to stay away.
3. At the meeting,  the leader of the Chippewa Traveller’s big drum openly, and in front of witnesses, threatened to have me “forcibly removed or worse” if I brought Moonstone to the powwow.
4. When a female witness at the meeting objected to his bullying and supported Gyemk ~Loop, she was told by he said to her, “if a Cree man were sitting here, he would get up and punch you in the face.”
5. IRONIC NOTE: Gyemk ~Loop was made by a Cree drum-maker especially for women. Moreover, on September 19, 2014, at a meeting with Ontario Governor General, I sat with respected Cree Elder, Andrew Wesley. He told me that he supported women at the big drum. It is unfortunate that that the Travellers saw fit to throw all Cree males under the bus!
6. Prior to the August 26 meeting, a female graduate student of the University of Waterloo was phoned at her home by a member of Cedar River Big Drum, and threatened with not being able to walk again if she came to the secret meeting. He also told her he knew where she lived.
7. The day after the August 26th secret meeting, the same female witness who objected at the meeting was threatened with eviction from Aboriginal housing by a relative of Mr. Lavallee. All of the above was reported to the Waterloo police. No action was taken.
8. No Elders from Six Nations of the Grand were asked to attend the meeting, nor were they consulted. No respect, in other words, for the people upon whose territory the powwow was to take place.
9. The University of Waterloo buckled under the threats from the men and rescinded TWBDG’s invitation.
10. WE PROTESTED. (a) the cancellation of our invitation. (b) that the abusers were allowed to remain in the powwow while an innocent women’s drum was banned. (c) violence against Indigenous women. When threats are made toward women, whether emotional and/or physical, they are CRIMES! At the protest we stood up in defense of all women who are the victims of violent men. (d) the violation of the University’s own gender equity policies which were designed to, “cultivate the core values of respect, equity and diversity at the University of Waterloo.
11. This was not the first time that the University of Waterloo discriminated against Gyemk ~Loop. In 2004 when she was invited to the same powwow, the arena manager tried to have us removed. In protest, we set up just outside the arena area where we drummed and sang, and attracted most of the women away from the main arena. Ironically, Moonstone was the only drum to make the 6.00 p.m. Waterloo television news!
12. 

T’oyaks, thank you for putting a photo on the October 1st front page of the Chronicle as regards the Thunderbird Women’s Big Drum Protest at the University of Waterloo Powwow on September 27th. It was a sad thing done as it was a gross violation of Aboriginal protocol when the invitation for us to join in the festivities was rescinded. Moreover, we were subjected to threats of violence by the Chippewa Traveller’s and Cedar River men’s big drums if we came to the powwow with our drums. The threats were reported to the Waterloo Police. What makes it even worse is that both men’s drums were allowed to remain centre stage at the powwow even after the aforementioned threats of violence were made against myself and two other women. Unfortunately the University was complicit in all of this by by permitting the abusive men to stay. By banning the innocent women’s big drum, the University sanctioned violence against Aboriginal women. This is beyond terrible particularly since newspapers across Canada are full of demands for action to be taken to stop violence against Aboriginal females.

Our protest, although peaceful, was firm in its resolve to stop discrimination against Indigenous women, and our right to celebrate our culture, wherever, whenever, and however we so choose. It is historically, culturally and traditionally incorrect to ban women from playing the big drums, never mind at a powwow which is a ‘universal’ celebration of all things Indigenous. It is only since the 1970s that history started to rewrite itself and prohibition against women and the big drums first made itself known; false prophets set themselves up as elders. I, and my sisters remain dedicated to the causes of women from all cultures, and our right to be equal in our tribal communities, never mind Canada as a whole.  After all, the Canadian Constitution and Charter of Rights and Freedoms support this.

Nonetheless, please thank the Chronicle photographer, Adam Jackson who had come to take photos of the powwow, and stopped at the protest site to enquire what was going on.  We appreciated his interest.

As an Elder, I am in the radical minority when it comes to Women and Ceremony, although I am happy to note that the view is changing as Indigenous women come into their power and recognize the sheer stupidity and inequity of the relatively newly minted, male-dominated ceremonial rules.

WOMEN HANDLING SACRED ITEMS WHILE ON THEIR MOONTIME:
There is a very tired and paternalistic view. The prevailing post-Christian theme is that women on their moon time may not come to the big drum or hand drums for that matter. Women may not handle tobacco or any of the sacred medicines; may not hold a talking stick in a circle, may not go into a sweatlodge; may not go on visionquest; may not sit in a lodge, may not…may not…may not….WRONG! You are exactly the ones who should be handling sacred item; you are at your most powerful and spiritual during a time of giving a part of your body back to the Earth Mother.

I find it amusing when men say with great solemnity, “Women on their moon time should not be in ceremony or with the drums as they are too powerful!” As I have said to numerous men when I hear this effort to control women, “Are you telling me that you are that weak, you are unable to handle a strong, self-aware woman?” The answer is invariably stunned silence, followed by angry mutterings and a quick exit.

Women also hear from me when they tell me they “are too powerful.” “Are you telling me that you think I am a weak Elder and unable to handle the situation?” Also, are you telling me that you are not a strong, self-aware woman?” I’ve been successful about 65% of the time in changing their indoctrinated belief when they fully realize how illogical it is.

Moreover, refusal to allow women on their moon time to participate in any and all ceremonies is neither traditionally or historically accurate. There is nothing to suggest that women should be banned from practicing their culture however, wherever, and whenever they choose.

I am descended from powerful matriarchs who never bought into this post-European crap. The sheer absurdity of such a rule is actually rather humorous if it weren’t so discriminatory & destructive. Should a priest stop a woman at the door of the Catholic Church and forbid her entrance in case she handles a bible, or dare we say take communion while on her moon time? Why is it then, that we stop Indigenous woman from celebrating their cultural beliefs for five important days a month?

Until the 1970s, women on or off their moon time were never banned from all things sacred for simply being women. Our life-giving power pulsates through us at all times; such energy can only enhance a ceremony, make it stronger, more loving, and in tune with the Ancestors and Mother Earth. This is one reason why, for thousands of years, women were such powerful forces in the tribes. It is not logical nor is it equitable, it is simply a pathetic attempt to put Native women in their place – outside not only mainstream Turtle Island, but on the margins of our own cultures.

As noted above, I do not subscribe to any bastardization of my culture that prevents me from living my culture. Such controlling measures have no place in any modern, forward-thinking culture, that seeks to promote and keep themselves relevant by following their true and accurate traditional paths.

HERE IS WHAT HAPPENS IN THUNDERBIRD’S WORLD

ALL women regardless of the time of year, month, week, day, minute, nano-second can participate fully in my circles & ceremonies.

• CEREMONIAL ATTIRE: I wear pants, skirts, leggings, regalia depending on the occasion. I’ve heard the argument that women must always wear skirts as they represent the sacredness of the home, for which I, as a woman am chiefly responsible. This reminds me of those 1950s TV ads where the little women dressed in a crisp shirtwaist dress, apron and heels scrubbed the loo, took out the garbage all the while looking perfect for when her man came home to a hot meal lovingly prepared. Women make up over half the workforce and can wear whatever they want with one caveat:
• Wear what is comfortable; however, I discourage plunging necklines and revealing flesh. Do we really need to buy into the sexual objectification of the female? Respect for self, includes respect for the body.
• MOONTIME & SWEATLODGE: Please consider carefully before entering a sweat lodge on the first day or two of moon time. The intense heat is physically draining and when combined with moon time temperature fluctuations, can cause even more dehydration and excessive heat than normal. This is strictly a health and comfort issue.
• Women on their moon time CAN play all my drums handle the medicines and other sacred objects, sit at Gyemk Loop & K’oolgyet Na Hool Big Drums and have yourselves a fine ole time!

Moon time in our youth to middle years is not something to be damned by the threatened and ill-informed among us. It is a beautiful and wondrous time in a woman’s life. It is a celebration of creation and fertility. Eagle rejoices in watching the sacred medicine dance celebrated by the powerful rhythms from such a sacred-feminine-life-giving source; the heartbeat of the drum pounds out her support. The time for such controlling behaviour is over!

For more on Protocol & Behaviour

All versions of the Indian Act stated that, upon marriage, a Native groom conferred status on his non-Native wife, while the Native bride of a non-Native man lost her status. This provision was challenged as discriminatory under the Canadian Bill of Rights, a federal statute enacted in the 1960’s. It took until 1985 (Bill C-31) for this terrible law to be repealed after a challenge was made under the Charter of Rights and Freedoms enacted with the new Constitution Act in 1982.

“Aboriginal women have encountered significant discrimination in their dealings with the Canadian state. They have not only been disadvantaged because of their race, but have also been discriminated against because of their gender. This discrimination is often contrary to the traditional values of many communities which were matrilineal or matrilocal in nature, or which enjoyed a greater degree of equality between the sexes than was the case in many non-native societies.” Borrows, John J. and Leonard I. Rotman, Aboriginal legal issues: cases, material and commentary.

Women made an enormous contribution to the health, welfare and economies of tribal communities and in most cases were responsible for the day-to-day operation of same.

Most often we were the Leaders, Negotiators, Mediators and Decision-makers:

(a) Our intimate knowledge and interaction with all members of the group on a day-to-day basis made us natural leaders, healers and keepers of tribal history. We created songs and stories.

WOMEN AND GOVERNANCE
Women’s bodies are highly complex, internal physiologies. Our bodies are a metaphor for the powerful infrastructure of tribal societies over which we presided; we were greatly valued and respected and represented the heart of the tribe and the heartbeat of Mother Earth; this along with our sacred life-giving gift gave us honoured status.

A Circular-based spiritual belief system has at its centre, women. Therefore, we were and continue to be responsible for the inner circle of family and community:

• All facets of Native life from determining when war and/or raids against another tribe was necessary to when the tribe needed to move.
• We were often left alone for long periods of time as the men travelled farther and farther a-field on the hunt. As a result, as noted above, it was left to the women to command the inner circle.
• Overriding the decisions made by men if it was in the best interests of the community to do so.
• Acting as go-betweens and negotiators (a particularly onerous and responsible task in post-European contact times)
• Often we appointed the chiefs, and also had the power to remove them if they were not acting in the best interests of The People.
• Discipline matters, although rare.
• WHO, WHAT, WHY actions that needed to take place.

OTHER FACTS:

• Our decisions were never questioned.
• All property belonged to us. When the men brought home booty from a raid, it was immediately claimed by the women who then decided on its distribution.
• Most lineages descended from the woman.
• Female children were valued highly for they would one day take their rightful place in the centre of the tribe.
• When a women married, the man usually joined the wife’s family.
• Women created the stories.
• When the hunt was scarce, it was our knowledge as regards planting, gathering of berries, roots and various sea foods (for those tribes who lived near water), that saved lives. Shellfish, for example was an especially important food source during the winter months.
• Women tanned hides, fashioned clothing, built shelters. On the Plains if was Buffalo who provided all the necessities of life; on the coast, it was the sea and the forest.
• When a woman was on her moon time, the rest of the sisterhood looked after her children while she went to meditate in a moon lodge.
• The tribe was a “one heart, one family” unit in many ways, and women raised each other’s children.
• We made implements such as knives, ladles, spoons, sewing needles.
• We were artistic and created breathtaking beadwork (post-European), and intricate weaving (hats, capes, blankets).

First Nations Women Chiefs and Councillors outraged by crown government interference in the the lives of Indigenous people gathered together for the first time in modern history at the Assembly of First Nations National forum in Vancouver. They expressed their overwhelming concern and frustration with the current situation facing First Nations Communities, families and children.

FIRST NATIONS WOMEN CHIEFS AND COUNCILLORS:

• Honor the spirit and intent of the original relationship between First Nations and the Crown to live in peaceful co-existence, without interference, and to uphold the unceded inherent authorities given to us by the Creator.
• Assert that First Nations in Canada are Nations with pre-existing collective rights, responsibilities, languages, cultures, territories and laws.
• Maintain our authority to be the law-makers and caretakers of our Nations, our families and our lands. First Nation holistic laws will continue to guide our decision-making in the face of any and all federal, provincial and territorial legislation. The Crown continues to breach this original compact and interfere with this inherent jurisdiction, thereby creating and perpetuating poverty conditions amongst our peoples.
• Assert our collective inherent and Treat rights must not be diminished or adversely impacted in the development of federal, provincial and territorial law and policy.
• Will stand with First Nations governments to advance a comprehensive plan for accountability of all governments, the protection of collective rights and to eradicate poverty and social injustice.
• Will ensure that our lands, families and children are cared for; ensure that our rights are respected and upheld; and we will be responsible for the decisions that affect our lives. We will not relinquish our rights at the expense of our lands, families and future.
• Assert that negotiations and consultations regarding any federal, provincial or territorial initiatives that impact pre-existing inherent First Nation jurisdictions and Treaty rights must take place with the leadership of First Nations governments.
• Assert that solutions can be achieved locally, regionally, and nationally by working collective. We call upon the Government of Canada to work together with First Nations governments to co-create a new future for all our people.
• Assert that the cycle of poverty, violence, lack of access to quality health care and education, and the non-recognition of inherent First Nations jurisdiction continue to be perpetuated in federal genocide and assimilationist policies and approaches.
• Are united to oppose attempts by the federal government to unilaterally impose legislation and policy such as its initiatives currently reflected in the matrimonial real property process, and the repeal of section 67 of the Canadian Human Rights Act. These federal initiatives that diminish or adversely impact upon our unceded inherent authorities will be rejected.
• We will accomplish this through collective efforts that support systemic change.

WAY TO GO, SISTERS!

NOTE 1: Section 67 of the Canadian Human Rights Act reads: “Nothing in this Act affects any provision of the Indian Act or any provision made under or pursuant to that Act. [1976-77, c.33, s.63.]”

NOTE 2: Matrimonial Real Property Issues: There is no provision in the Indian Act which addresses partition or forced sale of individual interests in reserve land, i.e. matrimonial home in the cases of domestic violence. This is a serious legislative flaw resulting from the non-application of provincial family law and the absence of federal law. The only recourse is to apply for an order for compensation upon sale of the property. This has no teeth because the courts do not have the power to order a sale of an interest in unsurrendered reserve land. Couples are generally left to themselves to find a resolution to disputes concerning matrimonial real property on reserves. In other words, there is no statutory law, i.e., interim possession of the matrimonial home, for spouses in an uneven power relationship. In a domestic violence situation, women and children are trapped in the matrimonial home with their abuser with nowhere to go and no laws to protect them unless a criminal act has been committed such as attempted murder.

NOTE 3: If the male holds the title for the land on which the matrimonial home is located, the woman’s right to remain on reserve may end with the breakdown of the marriage depending on how the band council has exercised its bylaw powers or residency. Even if she has membership should the husband decide to transfer his interest to the band or to another member of the band (which he can do without her consent), or if she is told to leave or has to leave, there is no legal remedy for her to gain possession of the house even though she is the primary caregiver to children of the marriage.

NOTE 4: If a woman holds joint title to the matrimonial home and the marriage breaks down and she is forced to leave the home with her children due to a domestic violence situation, for example, she will have difficulty in getting another allotment from band councils as there is a perception that the family entitlement to land had been fulfilled.

NOTE 5: Women on reserve have been able to get a restraining order due to domestic violence issues that have allowed them to remain in the matrimonial home. The tragic irony in obtaining such an order, women have been told by the RCMP that the band did not have the power to enforce the restraining order but they were not going to interfere in band council business.

This is the reality for women in the twenty-first century on reserves.

• Women must have access to the protection of federal and provincial Family Law. After all, they are citizens of this country.
• Band councils, most of whom are men, the probability exists that some them are abusers as well, must be replaced with forward thinking, unthreatened males, with new enlightened laws created and enforced.
• Women must unite and demand their rightful places in tribal communities. A slow process, but a steady one, if the statement by the Women Chiefs is any indication.
• It is not a question of whether reserve land is unceded and therefore nothing can be done; it is a question of basic human rights. Given that there are laws in Canada to protect the disadvantaged, it is a travesty of justice when such laws are not extended to reserves.
• Return to the stories, legends and knowledge of our Ancestors. No, not the ones that were created and/or reinterpreted by Native men who fell in love with colonial Christianity! But, those real stories that taught Native people how to resolve disputes in a fair and equitable manner, in which all members were present.
• The old ways were careful, respectful, honored all participants and kept always in mind what was in the best interests of the children.
• Also, as noted by the Women Chiefs, long lasting solutions cannot be found until the sub-standard housing issues are addressed. No one in this world should be required to live in squalor.

Christianity began to take hold when Indigenous men were singled out and presented with a contrived new hierarchical position.  Upon arrival, the Jesuits relentlessly preached the view, that men, in particular, were to be elevated above women, as they considered them to be better authoritarians.

This notion of omnipotence was an intoxicating and powerful, emotional drug for a once proud people who eventually were forced to live with this antithetical viewpoint as the new reality. It was either accept this kind of thinking or succumb to the already imposed starvation and disease. Natives would believe anything if it meant feeding their children. As the degradation went on with Native men contributing to the decline of the tribes, which included the horrific introduction of alcohol, disastrous results ensued with women being relegated to the sidelines of their own culture. It is accepted by all Indigenous people and historians that such an act of degrading the egalitarian system was called cultural genocide.

What is little known is that many Indigenous women would have none of this patriarchal behaviour, and began to leave the tribes, rather than face virtual slavery and anonymity. This left the men to make decisions, that were once were the jurisdiction of women, something they were ill-equipped to do. As a result, tribal units began to crumble under the weight of male indecision and wrong action. It reverberates to this day with many male dominated band councils rife with financial corruption, nepotism, misuse of power and steadfast refusal to let women resume their rightful places in tribal life. (Photo: Laura Gilpin, Navajo). Matriarchal governance that had been the heartbeat of the tribes for so many thousands of years ended with a whisper.

At powwows, ceremonies and other gatherings, many male leaders tout the importance of women in their communities and their vital role in the decision-making process. Given that family violence in Indigenous communities is still five times the national average, such acknowledgement in public gatherings is sadly ironic. After all this time, it is difficult for men to give up the notion of political power both outside and inside the family unit and share it with women. As Kim Anderson says, in her book, “A Recognition of Being: Reconstructing Native Womanhood”, it is not possible “to go back to the golden age of the Ancestors.” The modern world has created many complex issues for Native people that are not easily solved.

Having said that, Native societies are constantly evolving ones, and as women grow stronger, and demand to take back the drum, we are creating for ourselves a new reality that will blend the old with the new, and in the end save Native communities and Mother Earth.

Women grew stronger and wiser; we learned Earth Mother’s lessons well, we were the centre of tribal life; men, children and even Elders depended on our wise choices; we sat by the sacred fire and listened to the heartbeat of Mother Earth and felt it resonate within our own hearts. We were at peace.

We developed a special instinct, a connection to Grandmother Moon who controlled our cycles and the tides. Unconsciously, we remembered wisdom stored in ancestral memory generation after generation. No man, however, strong, could best a woman skilled in remembering.

Father Sky turned many times (meaning the years went by). The world changed and we were relegated to the margins of our culture. We became alienated from each other, the worst fate of all. We forgot we knew how to remember as a sisterhood. Knowledge lay hidden in a secret place, waiting to be summoned and even when the knowledge was used, we did not know it. Thus, the precious gift lay neglected and ignored.

Teachers were needed to instruct young girls so they would not forget, but there were none who could teach them. Earth Mother grieved. She said, “I will make a teacher.” She took a grain of corn and made it grow strong. The ear became the head, the silk became hair, the leaves became arms, and the stalk divided at the bottom and became legs. The legs pulled themselves from the earth and walked, and She Who Remembers was created.

Earth Mother said, “You must teach another and she must teach another, forever. You are to wear a symbol of your status, for you are one apart, a chosen person.” A rock crystal encircled her neck. “This symbol will help you remember, so guard it well.”

“You must choose a successor who is determined, yet who walks softly upon my heart and who hears the songs of her Ancestors. If you fail, if there is none to follow you, I shall refuse to accept your body into my keeping and your spirit will roam homeless, seeking haven in the dark void, never to enter the world of the Ancestors. Women will forget they can remember and the gifts I bestow will be as seeds drifting aimlessly in the wind. Time is a great circle; there is no beginning, no end. All returns again and again, forever. For that is the way of things. Nii’sabbat, it is finished. Wilwilaaysk, All My Relations.”

And so it came to pass – Women sit on the sidelines and are non-participants in our own lives and the lives of our families and communities; Native women are THE MOST MARGINALIZED CITIZENS IN CANADA. In 2001, the Toronto Star ran a major headline that stated “500 WOMEN MISSING!” The article went on to describe these lost women in Vancouver as sex-trade workers or substance-abuse victims. It garnered nary a ripple across Canada. If it had been 500 white women it would have been a national scandal, 500 white men an international incident! But, 500 Indigenous women, did not create even a ripple across the Canadian consciousness. Later a pig farmer in B.C. was arrested and is considered to be the worst mass murderer in Canadian history. Most of his victims were Native women. Why was there not a general hew and cry from the media, the provincial and federal governments and most importantly, OTHER NON-NATIVE WOMEN!

AMNESTY INTERNATIONAL

“There can be no piecemeal solution to a tragedy of this scale.” – 2011 joint statement of Indigenous and non-Indigenous organizations calling for action to stop violence against First Nations, Inuit and Metís women in Canada

According to Canadian government statistics, Indigenous women are five to seven times more likely than other women to die as the result of violence. The Native Women’s Association of Canada has documented more than 580 cases of missing and murdered Indigenous women in Canada, most within the last three decades. Because of gaps in police and government reporting, the actual numbers may be much higher.

Canadian police and public officials have also long been aware of a pattern of racist, sexist violence against First Nations, Inuit and Metis women in their homes and on the streets. But government response has been shockingly out of step with the scale and severity this tragedy.“

The Grandmother teaching has come to pass – women have forgotten how to remember and we have insulated ourselves from each other. She Who Remembers weeps and worries that there will be none to follow in her footsteps. Yet…..is there hope? Are the heartbeats of the women starting to be heard?……is there hope….come to Moonstone Women’s Big Drum and sing with the Ancestors.

COMING BACK TO THE DANCE……

The courage shown by the Native sisterhood in this monumental struggle is amazing and was foretold in a Haudenosaunee prophecy.

“When the maple trees start dying from the top the women will take back the drum.”

The above prophecy is very clear in its intent – women’s voices have been silenced for too long, and now that it is being shown that the men are not supporting their women except with what ‘lip-service’ may provide, women are now demanding their voices be heard. Once again, they are remembering and taking their rightful place within Native organizations, communities and government. Marginalization is no longer an option as Indigenous women square their shoulders and stride forward into their matriarchal futures.

“We’re a sleeping giant. We’re going to rise up and take our rightful place in society. Until now, we didn’t have the vehicle [National Aboriginal Women’s Association] to be politically recognized. Well, now we’re here, we’re not going away and finally, women are going to have a voice.” (G. Sparrow, NAWA)

The Earth Mother and She Who Remembers smiled……..

It took until 1985 to amend the Indian Act with the enactment of Bill C-31 to eliminate this terrible, racist, gender-biased inequity and re-instate those Native women who had lost their status. Since 1985, over 120,000 Indigenous women have regained status, but not their children. The main reason for Bill C-31 was to create equality between men and women by conforming to section 15 of the Charter of Rights and Freedoms (1982). It was hoped that the “non-Status Indian” category would be eliminated making all Native people equal under the law and accorded the rights and privileges of Status Indians.

It didn’t happen. Instead Bill C-31 created two categories. Under section 6 of the Indian Act there are now two classes: 6(1) – A person with two Status Native parents; 6(2) – A person with only one Status Native parent.

P. Paul,  in “The Politics of Legislated Identity,” writes, “Bill-C31 still discriminates against women who marry non-Native men, because it states that Native women must marry a Native man in order to pass Status onto their children. In other words, Section 6(2) created a half-breed Indian with a second generation cut-off clause. This ever-increasing second generation have been described as “Ghost People.” Currently, Ghost People are children of Bill C-31, 6(2). [Native women] reinstates. However, in one or two years when the children born after 1985 who registered under section 6(s) reach child-bearing are, and parent with a non-status person, the rise in numbers of Ghost People will grow.”

The effects of the Indian Act had an incalculable negative impact on the role of women in Native society, and it could follow a her throughout her life (and after her death). When the Act first came into force, it included a number of clauses for the “emancipation of Indians.” This process, whereby a Native person gave up, or was “released from” his or her status as an “Indian”, and his or her right to belong to a band, was applied to any Native woman who married a non-Native man. The law permitted a Native man to keep his status, and accorded this status to his non-Native wife and any children they might have, but a Native woman married to a non-Native man ceased to be an “Indian” under Canadian law.

For women in this situation, the consequences were catastrophic. They were forced to leave their homes and/or the homes of their parents and were not permitted to live in their communities. They were no longer entitled to land on a reserve, and therefore lost any property they may have had before they were married and they lost the right to inherit any family property. They were stripped of all rights to participate in band councils and the political and social affairs of their community. Their children were not recognized as “Status Indians.” In fact, any woman in this situation, and any children she may have had, were banned from participating in the cultural development of their communities and also lost all rights that accompanied “Indian Status”. She could also be refused to be buried with her ancestors.

Even following a separation, a divorce, or if she were widowed, a Native woman could still be refused the right to return to live with her family and it was rare that she could regain her status. For Native women who married Native men, the Act was just as discriminatory.

A 1927, an amendment to the Act, required that any widow had to “lead a good and proper life” in order to inherit any properties or monies from her deceased husband. The Superintendent of Indian Affairs was the sole and final judge, with no recourse for appeal, of what constituted “a good and proper life.”

The 1951 revisions to the Act applied this same principle to any woman who could inherit any properties or monies from a Native person who died without a will, or final testament. It also allowed for the Superintendent to have the authority to decide on the status of an illegitimate child. Besides having an incredible impact on the individual woman who found herself in any of these situations, the discriminatory application of the law also put into question the very nature of the status of Native women and their opportunities for an equitable participation in the political, economic, and social development of their communities, and, ultimately Canada.

A Royal Commission on the Status of Women in Canada, set up in 1967 to study the situation of all women in the country, heard from a number of Native women participants. Presenting their different situations, concerning the loss of their status and other discriminatory practices growing out of the law, and demanding that the commission make recommendations to change the offending articles in the Indian Act, especially those sections on membership in bands, these woman had made the first major public contribution to the changes that would come about almost twenty years later.

An amendment to the Indian Act in 1985 (Bill C-31) repealed the discriminatory laws with women and their descendants who had married non-Native men were now recognized, including being able to return to their reserves. Many, however, were soon to discover that the reserves did not welcome them back, as they were seen as a financial drain on already tight resources.

First Nations Women Chiefs and Counsellors outraged by crown government interference in the the lives of Indigenous people gathered together for the first time in modern history at the Assembly of First Nations National forum in Vancouver. They expressed their overwhelming concern and frustration with the current situation facing First Nations Communities, families and children.

FIRST NATIONS WOMEN CHIEFS AND COUNCILLORS:

• Honor the spirit and intent of the original relationship between First Nations and the Crown to live in peaceful co-existence, without interference, and to uphold the unceded inherent authorities given to us by the Creator.
• Assert that First Nations in Canada are Nations with pre-existing collective rights, responsibilities, languages, culture, territories and laws.
• Maintain our authority to be the law-makers and caretakers of our Nations, our families and our lands. First Nation holistic laws will continue to guide our decision-making in the face of any and all federal, provincial and territorial legislation. The Crown continues to breach this original compact and interfere with this inherent jurisdiction, thereby creating and perpetuating poverty conditions among our peoples.
• Assert our collective inherent and treaty rights must not be diminished or adversely impacted in the development of federal, provincial and territorial law and policy.
• Will stand with First Nations governments to advance a comprehensive plan for accountability of all governments, the protection of collective rights and to eradicate poverty and social injustice.
• Will ensure that our lands, families and children are cared for; ensure that our rights are respected and upheld; and we will be responsible for the decisions that affect our lives. We will not relinquish our rights at the expense of our lands, families and future.
• Assert that negotiations and consultations regarding any federal, provincial or territorial initiatives that impact pre-existing inherent First Nation jurisdictions and Treaty rights must take place with the leadership of First Nations governments.
• Assert that solutions can be achieved locally, regionally, and nationally by working collective. We call upon the Government of Canada to work together with First Nations governments to co-create a new future for all our people.
• Assert that the cycle of poverty, violence, lack of access to quality health care and education, and the non-recognition of inherent First Nations jurisdiction continue to be perpetuated in federal genocide and assimilationist policies and approaches.
• Are united to oppose attempts by the federal government to unilaterally impose legislation and policy such as its initiatives currently reflected in the matrimonial real property process, and the repeal of section 67 of the Canadian Human Rights Act. These federal initiatives that diminish or adversely impact upon our unceded inherent authorities will be rejected.
• We will accomplish this through collective efforts that support systemic change.

MOLLY BRANT

She was born to a Mohawk father and mother in Conajoharie, New York, the older sister of the famed Mohawk leader Joseph Brant. It was at the age of 17 that Molly met William Johnson, a famous British trader who later became Superintendent of Indian Affairs for the British Indian Department’s Northern District. By the time she was 23, she had moved into his home and was fulfilling all the duties of wife, political consort, and hostess of his considerable estate. She had 8 children. Her skill as a diplomat was admired by the political leaders of the day. Her grace and dignity as a hostess made the Johnson estate a major destination for visitors.

Never shy, Molly used her considerable influence with the British to see that her people were well cared for. In times of disagreement, it was she who traveled into the villages and met with the Sachems (chiefs) to urge their continuing loyalty to the Crown. She was so effective that provisions were made by the British to support her financially for her entire life! Her yearly pension even exceeded that of her famous brother, Joseph.

Prior to his death in 1774, Johnson had the foresight to make a will which left all of his wealth and property to Molly. Additionally, he set out political appointments for the children and for Molly’s brother, Joseph. As the armies of the American Revolution drew closer to her home, Molly knew that word of her loyalties to the British were too well known for her to be safe there. She gathered her worldly goods and moved into Canada. Until her death, she continued to act as an intermediary between the Haudenosaunee and the British. Immortalized on 1986 Canada Post stamp.

EVA CARDINAL

Evangeline Red Crow Cardinal, Saddle Lake, Alberta is now an Elder to her people. She was born in the bush and shortly after the Elders named her ‘Rock Woman.’ It is a fitting name. She has been in a number of films relating to residential schools, Native women and related subjects.

She began as a cook at Poundmaker Treatment Centre and rose to counselor, senior counselor and eventually Director. She left Poundmaker to work on the Sacred Circle project in the Edmonton Public School District. With only a 7th grade residential school education, she eventually went to college and earned her degree. She graduated in her 60s. She is retired from EPSD now, after more than 20 years, and living back on the reserve. As a speaker she has recounted her harrowing journey as she survived residential school. She was determined to preserve her cultural identity and language. She and two other Survivors were the stars of a film, entitled, “The Learning Path.” Part of the description of the film is as follows:

“Generations of Native children were taught in schools that to be native was somehow wrong. Exposed to racism, ridicule and overt disdain for Native culture and traditions, they were made to feel inferior, even criminal. For today’s generation of students, these painful experiences need not be repeated. Native Canadians now have control over their own system of formal education and, to help restore what for many was lost, the classroom curricula includes studies that will ensure the continued survival of the Native identity.” Elder Cardinal received a honorary doctorate for the work in preserving the Cree language.

TANTOO CARDINAL

Twenty-Five years in film makes Tantoo one of the most recognizable Indigenous actresses in television and movies. Nonetheless, it has been difficult for her to find creative roles as Hollywood is less forgiving in creating roles for strong Indigenous women. Like all high-profile Native people, she is actively working with Native youth and works hard to offset the stereotypical attitudes and understandings people have about Turtle Island’s First People. “You don’t come through generations and generations of genocide and holocaust to be portrayed as monotoned and one-sided characters. That’s just not possible!”

Maclean’s magazine declared her Actress of the Year in 1991. In 1993 she was given the American Indian Film Festival Best Actress award. She also received the first Rudy Martin Award for Outstanding Achievement by a Native American in Film for her roles in Legends of the Fall, and The Education of Little Tree. Toronto Women in Film and Television honoured Tantoo with an Outstanding Achievement Award. And for her appearance on North of 60 she won a 1996 Gemini award for best performance by an actress in a guest role, dramatic series. In 2006, Tantoo was honoured by the City of Edmonton by being added to their Dreamspeakers Walk of Honour.

KAHN-TINETA HORN

“Kahn-Tineta Horn, meaning “she makes the grass wave” in Mohawk, political activist, fashion model, civil servant (b at New York City, NY 16 Apr 1940), member of the Mohawk Wolf Clan of Kahnawake, Québec. She attracted national attention to native causes in the 1960s and early 1970s by her lively and controversial criticisms of Indian conditions. She had already been a model and public speaker for some years when in 1964 she was fired from her posts in the National Indian Council in a controversy over policy and organization of centennial celebrations. Throughout the 1960s she took part in numerous Indian protests, including one in which she dumped rats in a government meeting to illustrate illegal dumping on her reserve. She advocated “Indian apartheid” or separate development, including preservation of the reserve system, teaching by natives only, and the banning of Indian-white intermarriage. She founded and directed the Indian Legal Defense Committee from 1967-1971. Since 1972 she has held various positions in the social, community and educational development policy sections of the federal Department of Indian and Northern Affairs,”

In her own words: “The root of the word ‘society’ is ‘friendship’ and ‘companionship’. This concept is the basis of the Kaienerekowa, the Great Law of Peace, the Constitution of the Five Nations Iroquois Confederacy. The Great Law is a way of life that was given to us as we saw it. It’s how we are to relate to the universe, which is the way that I have tried to live.”

Read about one of her daughters, Waneek Horn-Miller below

FIRST LIEUTENANT JULIA (NASHANANY) REEVES

PRIVATE MINNIE SPOTTED WOLF (Right) of Heart Butte, Montana, enlisted in the Marine Corps Woman’s Reserve in July 1943. She was the first female American Native to enroll in the Corps. Minnie had worked on her father’s ranch doing such chores as cutting fence posts, driving a two-ton truck and breaking horses. Her comment on Marine boot camp, Hard but not too hard.

HELEN BETTY OSBORNE

A formal apology from the Manitoba government was issued by Gordon Mackintosh, Manitoba’s Minister of Justice on July 14, 2000. The apology addressed the failure of the province’s justice system in Osborne’s case. A scholarship was created in Osborne’s name, by the province, for Indigenous women. To this day, there is a racial divide between Aboriginal and white people in La Pas and racism deeply divides the town. Recently, there has been a movement by the Aboriginal community to make strides in building healthier communities and this is having a positive impact on the town and surrounding community.

CHRISTINE QUINTASKET

“There are two things I am most grateful for in my life. The first is that I was born a descendant of the genuine Americans, the Indians; the second, that my birth happened in the year 1888. In that year the Indians of my tribe, the Colvile (Swy-ayl-puh), were well into the cycle of history involving their readjustment in living conditions. They were in a pathetic state of turmoil caused by trying to learn how to till the soil for a living, which was being done on a very small and crude scale. It was no easy matter for members of this Aboriginal stock, accustomed to making a different livelihood (by the bow and arrow), to handle the plow and sow seed for food. Yet I was born long enough ago to have known people who lived in the ancient way before everything started to change.” Mourning Dove, a Salishan Autobiography.

SARAH WINNEMUCCA

“Between April 1883 and August 1884 Sarah gave nearly three hundred lectures from Boston and New York to Baltimore and Washington, D.C. She spoke in the homes of many prominent Indian advocates of the day, including Ralph Waldo Emerson, John Greenleaf Whittier, Massachusetts senator Henry Dawes, and Elizabeth Palmer Peabody and her sister Mary Mann, the wife of Horace Mann. Her speeches, along with the work of this group, supported the passage of the General Allotment, or Dawes, Act in 1887. It was also during this period that Sarah wrote her book, which was edited by Mary Mann and published in Boston in 1883.” (Catherine S. Fowler, University of Nevada, Reno). She died in 1891.