March in Opposition to Potential Land Claims Settlement with New York Raises Awareness

By Isaac White.

On a clear Friday morning in Akwesasne, a profound movement unfolded at a protest march led by voices of tradition, wisdom, and a fervent desire for justice. Kahentehtha (Angela Elijah), a respected clan mother within the Mohawk Nation Council of Chiefs (MNCC), articulated a narrative of resistance and an undying commitment to the ancestral lands that cradle the essence of the people. Her insights offer a window into the soul of a community rudely awakened at a time when the very foundation of their existence is threatened by a proposed land claims settlement with New York State.

Kahentehtha sees the current turmoil as a fulfillment of prophecy, a test of the community's resilience and adherence to traditional values and political activism. The turbulence is not merely a political dispute but a challenge for the community to stand firm in the face of adversity. Kahentehtha spoke of old tales she sees appear today, signifying a time of reckoning and a call to action for those who hold the land and its legacy dear.

The discord centers around community disagreement with Akwesasne entities, including the St. Regis Mohawk Tribe (SRMT), the Mohawk Council of Akwesasne (MCA), and the Mohawk Nation Countil of Chiefs (MNCC) regarding their readiness to sign a settlement agreement over a decades-long land claim against New York State. Kahentehtha decries the lack of consultation with clan families, a foundational breach of Kaienerakowa and traditional governance. Her narrative reveals a division within Akwesasne, where she explains how decisions are made without consensus, sidelining the voices that should be at the negotiation's heart.

A pivotal, albeit late, moment of activism was the organization of a march, a direct response to the looming settlement. Kahentehtha recounts how this initiative, led predominantly by women, emerged from community meetings and manifested itself at the Wolf Clan's collective will.

According to Kahentehtha, this demonstrated the strength, unity, and indomitable spirit of those who refused to see their land compromised. The march symbolized more than protest; it reaffirmed identity, sovereignty, and the sacred bond between the people and their ancestral lands.

Women emerged as the vanguard of this movement, orchestrating efforts to galvanize the community and spearhead the resistance. This was clearly a good sign to Kahentehtha that many women, especially from younger generations, were crucial to pulling off this event.

She was proud to see the people united through their work, empowering them to stand against the settlement. She sees the concept of "Skahnikola," or one mind, as pivotal, fostering a collective consciousness and purpose among all Akwesasronon, guiding them towards a shared vision for the future.

Kahentehtha also emphasized the need for healing and education, advocating for a community-wide awakening to the implications of the settlement. She envisions a future where past grievances are reconciled and unity is forged from the ashes of division.

According to Kahentehtha, youth represent the beacon of hope, embodying the potential for change and continuing the struggle for sovereignty. She sees their involvement as a generational shift, the passing of the torch to those who will inherit the legacy of resistance and the duty to protect their homeland.

Sharenho:wane (Ernest David), titleholder at the Mohawk Nation Council of Chiefs, articulated his steadfast opposition to the settlement, expressing that it is not merely a stand against the relinquishment of ancestral lands; it's a testament to the integral identity and way of life that these lands represent for the people of Akwesasne. His advocacy highlights what he sees as a significant disconnect between the SRMT and MCA's approaches and the traditional protocols and procedures governed by Kaienerakowa, the Great Law of Peace.

Sharenho:wane points out the lack of consensus on the settlement within the MNCC. According to Ernest, this is a critical issue that underscores the absence of unified support for the agreement and a deviation from the fundamental principles of collective Kanieńkehá:ka decision-making.

The internal divisions within the MNCC, as highlighted by Ernest, reflect a broader struggle for sovereignty and self-determination. His revelation about the lack of communication with an attorney for the MNCC, was particularly concerning for him, as the non-receipt of crucial land claim settlement documents, raises serious questions about transparency and accountability in the negotiation process. This situation complicates the community's understanding of the settlement's terms and hampers their ability to make informed decisions that align with their collective will and traditional values.

Sharenho:wane's recognition of the emerging leadership and activism among the community's younger members is seen as both a sign of hope and a call to action, something he echoes from the words of Kahentehtha. His statement, "I knew that you guys (younger generation) would pick up the weight eventually. It's a good sign for the young people," not only acknowledges the vital role of youth in the ongoing struggle but also reflects a generational shift towards embracing traditional stewardship and challenging unjust agreements.

This sentiment reinforces the importance of educating and engaging young people in dialogues about land rights, sovereignty, and the community's future, ensuring that the mantle of responsibility is passed on with a deep understanding of their heritage and the challenges they face.

Furthermore, Sharenho:wane's critique of the SRMT and MCA's established political relationships with Canadian and U.S. governments and their reliance on external laws underscores his view of a fundamental conflict between the principles of sovereignty and self-determination of Kaienerakowa and the operational realities of these European-influenced and created entities.

His advocacy for sustainable development practices and inclusive decision-making processes speaks to a broader vision of a community that remains true to its principles while navigating the complexities of contemporary governance and environmental stewardship.

Tehoronio (Joe David) also spoke about the march and its meaning, focusing on the fundamental values and principles that guide Akwesasne as a community. Tehoronio spoke of the importance of unity, collective action, and the sacred connection to the land, principles deeply rooted in the teachings of the Great Law of Peace (Kaienerakowa) and the Two Row Wampum (Kaswentha). He shared how these guiding principles emphasize peace, respect, and mutual coexistence, starkly contrasting the ideologies driving the proposed land claim settlement.

"The land, and everything it represents, is not for sale," Tehoronio asserts, echoing the sentiments of Kahentehtha and Ernest.

Advocating for unity and collective action within the community, Tehoronio stresses the importance of achieving "one mind." He calls for inclusivity and education, inviting all community members to learn about their traditions, rights, and responsibilities. This call to action is aimed at preserving the community's freedom and way of life under the guidance of the Kaienerakowa, ensuring that every member feels a sense of belonging and understanding.

Kahentehtha, Sharenho:wane, and Tehoronio say they are but a small representation of the more significant voice of resistance grounded in the Akwesasne community's deepest convictions – a testament to the resilience and unity of a community determined to protect the land and way of life for generations to come.

Guided by the elders' wisdom, the women's strength, and the vibrant energy of the youth, and acting in the spirit of bringing the community together as one, Akwesasne must go forward ready to face whatever the future holds with unwavering courage and unity.