Points de repères sur la Russie, l`Ukraine et le Canada

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www.eucantravel.ca
Сентябрь
Points de repères
sur
la Russie, l’Ukraine et le Canada
Une couverture est également portée à l’endroit de:
la Biélorussie, la Pologne et la Lituanie
Mise à jour : 22 juillet 2015
Histoire de la Russie & des peuples slaves
I
Les peuples slaves
Page
10
1
Période
e
1)
Avant le V siècle
2)
Entre le V et le VI siècle
e
Histoire
Langue slave commune (définition): langue indo-européenne dont les variantes
locales, de cette époque, ne remettent pas en cause l'unicité de la langue.
e
Disparition du slave commun
Les grandes invasions bouleversent l'unité slave par la séparation de certaines d'entreelles du reste de leur communauté.
e
e
Accentuation des différences entre les peuples entre le V siècle et le VI siècle
3)
3.1)
3.2)
3.3)
e
A partir du IX siècle
Apparition de 3 dialectes distincts
Occidental : le tchèque, le slovaque et le polonais
Méridional (Balkan): le serbo-croate, le slovène, le bulgare et le macédonien
Oriental: vieux russe (qui vers la fin du XIVe siècle se scinde en 3 sous-ensembles)
Petit russe: ukrainien
Blanc russien: biélorusse
Grand russe: russe
2
We need to start a new journey where we can have love, hope, endurance and most
importantly respect.
Richard Kistabish
3
4
Histoire de l’Évolution du territoire de l’Ukraine
5
Empires qui ont régnés en Ukraine
750 BC
Scythian
250 BC
Goths
375 AD
370
Huns
454
Ostrogoths
600
Bulgarie
882
Khazar
988
Grande Moravie
1206
Mongolie
1380
Galicie
1569
Pologne
1141
Galicie
1569
1654
Ottoman
1774
Russie
1849
Autriche-Hongrie & Russie
1922
République Socialiste de l’Ukraine
1991
Indépendant
Aujourd’hui
Histoire de la Russie et de l’Amérique
II
Période des princes
Page
Prince
Année
Histoire
4
N/D
13000 a 2500
Av J-C
10
N/D
2000 Av J-C
N/D
6 et 7 siècle
Des tribus de la Sibérie émigrent vers un autre continent nordique en empruntant le détroit
de Béring en Alaska
Début connu du peuplement de l’Amérique par les Premières Nations
L’Alaska est habité par des tribus de langue Finno-Ugric, les Komis aussi connus sous le
nom des Zyrianes
Pénétration de slaves dans le territoire de la future Biélorussie, déjà habité par des tribus
baltiques (voir tableau en page 4).
Établissement massive de tribus est slaviques (les Kryvians,les Drebovians et les
Radzimians) dans le territoire de la Biélorussie et assimilation des tribus baltiques
Le territoire slave, situé entre Kiev et Novgorod, est gouverné par les guerriers
scandinaves (les Rous)
La région des Komis de l’Alaska tombe sous l’égide de Novgorod, laquelle permet d’être
payé en fourrures pour en développer le commerce
Les tribus slaves se révoltent et chassent leurs envahisseurs scandinaves
Les Rous donnent leur nom au territoire des peuples slaves (Russie)
23
2
index
index
4
4
1
14
e
e
e
e
8 et 9 siècle
N/D
852
10
3
Ligné des Riourik (Novgorod)
1
14
index
index
Riourik
4
index
859-882
862-879
862
Oleg
880-882
Période de la création de ce qui deviendra officiellement la Russie
Règne de Riourik (Rorek) et de ses guerriers les Rous (que l’on appelle aussi les
Varègues) d’origines scandinaves
Première mention de Polacak (ville de Biélorussie) dans la chronique Tale of the Bygone
Years
Règne de Oleg (prince de Kiev 882-912), parent de Riourik
Territoire des peuples slaves au 6e siècle
8
Ligné des Riourik (Kiev)
1
14
1
1
10 -12
index
Riourik
859 - 862
Riourik
864
3
e
1
14
index
index
2
index
2
index
index
1
1
12 -14
3
index
1
1
12 -14
4
index
4
62
12
index
e
9 et 12 siècle
Igor
Svyastoslav
Yaropolk I
Vladimir
882
912-945
945-972
966-1138
966
972-980
980-1015
980
988
1001
index
index
4
index
Svyastopolk I
Yaroslav I
1015-1019
1019-1054
1044-1066
index
104
index
index
index
Izyaslav I
1054-1073
1061
1073-1076
1076-1078
1078-1093
Svyastoslav II
Izyaslav I
Vsevolod I
Le peuple slave fait appel au prince des Rous, Riourik, parce qu'il ne se sent pas apte à
se gouverner seul
Les missionnaires byzantins Cyrille et Méthode sont envoyés par leur empereur avec pour
but d'évangéliser les peuples slaves. Cyrille créé l'alphabet cyrillique, afin de traduire
dans la langue des slaves, les Écritures et les textes liturgiques.
Fondation des bases de la langue russe actuelle
Polacak (Polotsk), une ville au nord de la Biélorussie, émerge comme rivale des villes de
Novgorod et de Kiev, en Russie, avec un même rôle, mais plus petit, pour Turau au sud
Le prince Oleg fait de Kiev sa capitale
Règne de Igor (Ingvar)
Règne de Svyastoslav
Période de fondation de ce qui deviendra la Pologne
Mieszko (Mieczyslaw) fait du Christianisme la religion officielle du peuple polonais.
Règne de Yaropolk I
Règne du prince Vladimir (prince de Kiev), le premier prince connu de Russie
Première mention de Turau (ville de Biélorussie) dans une chronique
Schisme entre les églises chrétienne et orthodoxe en Russie
Christianisation de Kiev par le prince Vladimir (Volodymyr)
Premier contact connu entre l’Europe et les Premières Nations du Canada effectué par les
Norois (les Vikings)
Leif Erikson s’établi à L’Anse aux Meadows, à Terre Neuve, et y restera 3 ans.
Règne de Svyastopolk I
Règne de Yaroslav I
Érection à Polacak (en Biélorussie) de la Cathédrale Ste-Sophie dans le but de rivaliser
avec celles de Kiev et de Novgorod
Règne de Izyaslav I
Les Polovstes envahissent les guerriers Rous (Fin de la période avec la Scandinavie)
Règne de Svyastoslav II
Règne de Izyaslav I (retour)
Règne de Vsevolod I
9
index
4
index
Svatopolk II
1093-1113
1100-1199
index
index
index
1
104
index
Vladimir II
Mstilav I
Yaropolk II
Vyacheslav
1113-1125
1125-1132
1132-1139
1136
1139
Règne de Svatopolk II
Division de la principauté de Polacak en plusieurs états, lesquels doivent rivaliser entre
eux et contre Kiev
Règne de Vladimir II Monomach
Règne de Mstislav I
Règne de Yaropolk II
Création de la république de Novgorod
Règne de Vyacheslav
index
Vsevolod II
1139-1146
Règne de Vsevolod II
index
Izyaslav II
1146-1149
Règne de Izyaslav II
index
Yuri
1150
Règne de Yuri Dolgoruky
index
Izyaslav II
1150
Règne de Izyaslav II (retour)
index
Yuri
1150-1151
Règne de Yuri Dolgoruky (retour)
index
Vyacheslav
1150-1154
Règne de Vyacheslav (retour)
index
Izyaslav II
1150-1154
Règne de Izyaslav II (re-retour)
index
Rostislav I
1154-1155
Règne de Rostislav I
index
Yuri
1155-1157
Règne de Yuri Dolgoruky (Vladimir Souzdal)
index
Izyaslav III
1157
Règne de Izyaslav III
index
Mstislav III
1157-1158
Règne de Mstislav III
index
Rostislav I
1158-1167
Règne de Rostislav I (retour)
10
Index
index
Mstislav I
Gleb
1167-1169
1169
Règne de Mstislav I (retour)
Règne de Gleb
Les grands princes de Kiev laissèrent aller son rôle de capitale de Russie aux mains de la
ville de Vladimir-Souzdal. Ils continuèrent cependant à s'appeler les grands princes
jusqu'à ce que la ville de Kiev soit détruite par les Mongols en 1240.
Ligné des Riourik (Vladimir Souzdal)
index
Yuri I
1154-1157
Règne de Yuri I Dolgoruky
index
index
index
1
104
LP
Andrei I
Michail
Vsevolod III
1157-1174
1174-1176
1176-1212
1185
13e siècle
Règne de Andrei I Bogulyubsky
Règne de Michail Yuryevich
Règne de Vsevolod III
Campagne du prince Igor contre les Polovstses
*En Angleterre, première réforme agraire dans les Highlands qui remplace l’agriculture par
l’élevage des moutons
Des missionnaires Allemands fondent la ville de Riga, capitale actuelle de la Lettonie
Début du joug Mongol à l’encontre de la Russie (1206 à 1380)
Règne de Yuri II
Polacak perd ses états vaisseaux à l’ouest sur les berges de la Dvina aux mains des
chevaliers Porte-Glaive
Règne de Konstantin
Règne de Yuri II (retour)
Les Chevaliers de la Croix, guerriers allemands, sont invités dans le royaume du prince
polonais Conrad de Mosovia afin qu’ils cessent leurs invasions en territoires Lituanien,
Biélorussien et Moscovite
Début de l’invasion mongole dans la ville de Kiev
Fusion entre les Chevaliers Porte-Glaive & les Chevaliers de la Croix, de l’Allemagne, en
un seul Ordre Teutonique
Règne de Yaroslav II Vsevolodivich
Alexandre Nevski bat les Suédois sur la Neva
Destruction de la ville de Kiev par les Mongoles
Début de la consolidation des territoires est Lituanien & ouest Biélorussien en un GrandDuché de Lituanie (GDL) avec Navahroudak comme capitale (1240 - 1263)
4
index
16
index
4
index
index
index
4
index
Yuri II
Konstantin
Yuri II
1
104
4
index
index
1
104
index
4
1201
1206
1212-1216
1214
1216-1218
1218-1238
1228
1236
1237
Yaroslav II
1238-1246
1240
1240
11
104
1
Yaroslav II
1242
index
Svyatoslav III
1246-1249
« Bataille de glace » sur le lac Peïpous : Alexandre Nevski bat les chevaliers Porte-Glaive,
ordre de moines guerriers allemands fondé en 1202 pour évangéliser les pays Baltes
(Estonie, Lituanie, Lettonie).
Règne de Svyatoslav III
index
18-19-in.
4
index
Andrei II
Alexandre
1249-1252
1252-1263
1263
Règne de Andrei II
Règne de Alexandre Nevski (de la Neva) grand prince de Vladimir
Fin de la consolidation du Grand-Duché de Lituanie
index
Yaroslav III
1264-1271
Règne de Yaroslav III
index
Vasiliy
1272-1276
Règne de Visiliy (Komstroma)
index
Dmitry
1276-1281
Règne de Dmitry (Pereslavl)
index
Andrei III
1281-1283
Règne de Andrei III (Gorodets)
index
Dmitry
1283-1293
Règne de Dmity (retour)
index
10
3
10
5
Andrei III
1294-1304
Fin du 13e
siècle
Règne de Andrei III (retour)
La majorité des régions côtières du Pacifique sont colonisées
Moscou commence à s’intéresser au commerce des fourrures de Novgorod
index
LP
index
index
4
index
Michail
1304-1318
1305
1318-1322
1322-1326
1323
index
index
index
Aleksandr
N/A
Dmitry
Règne de Michail (Tver)
*En Angleterre, le 23 août exécution de William Braveheart Wallace, d’origine écossaise.
Règne de Jurij Danilovitj (prince de Moscou 1303-1325)
Règne de Dmitry (Tver)
Transfert de la capitale du Grand-Duché de Lituanie de Navahroudak vers la ville de
Vilnius
Règne de Aleksandr (Tver)
Gestion effectuée par Moscou
Règne de Dmitry
Vladimir-Souzdal est fusionnée avec Moscou
Jurij
Dmitry
1326-1327
1327-1359
1359-1362
1362
12
Ligné des Riourik (Moscou)
index
index
index
index
index
index
1
104
Daniil
Yury
Ivan I
Simeon
Ivan II
Dmitry
1
16
4
index
1380
1385
2
index
4
index
index
4
index
4
index
4
index
Vasiliy I
1
104
1
104
4
index
index
3
index
4
index
104
1
1386-1795
1387
1389-1425
1390
1391
1392
1395
1395
1410
Vasiliy II
1
104
104-in.
10
6
4
index
1283-1303
1303-1325
1325-1341
1341-1353
1353-1359
1359-1389
1365
Ivan III
1425-1462
1432-1436
1432-1447
1453
1462-1505
1465
1468
1480
Règne de Daniil Aleksandrovich
Règne de Yury Danilovich
Règne de Ivan I Kalita (Le sac d'argent)
Règne de Simeon Gordy (Le fier)
Règne de Ivan II Krasny (Le juste)
Règne de Dmitry Donskoy
Les Ottomans (Turcs) franchissent les Dardanelles et entreprennent la conquête de
l’Europe
Fin du joug Mongol à l’encontre de la Russie
Le Grand Duke Jahaila (baptisé Wladyslaw), de Biélorussie, conclu une union personnelle
avec la Pologne en mariant la reine polonaise et en promettant de catholiciser la Lituanie
Création du Commonwealth entre la Pologne et la Lituanie
Accord donné à la ville de Vilnius pour qu’elle se gouverne seule
Règne de Vasiliy I Dmitrivich
Accord donné à Bierascie (Brest), ville de Biélorussie, pour qu’elle se gouverne seule
Accord donné à Hrodna (Grodno), ville de Biélorussie, pour qu’elle se gouverne seule
Le Grand Duke Vitaut est reconnu par le Roi Wladyslaw comme étant le seul législateur
du Grand-duché de la Lituanie
L’icône de la Vierge de Vladimir est transférée à Moscou
L’armée de Tamerlan, qui est aux portes de la ville, tourne les talons et part vers le sud
La Pologne et le Grand-duché de Lituanie, lors de la Bataille de Grunwald, battent l’Ordre
Teutonique des Allemands
Règne de Vasiliy II Tiomny (L'aveugle)
Règne du dernier monarque de Lituanie (Svitrigaila).
La charte Royale établie l’égalité entre les confessions Catholique et Orthodoxe en
Biélorussie
Les Ottomans s’emparent de Constantinople, de Trébizonde et de la Crimée
Règne de Ivan III Viliky (Le Grand)
En Russie, invasion du territoire Iugra par l’armée sous les ordres de Vasili Skriaba
Le Grand-duché de Lituanie établi le Status Kazimira (rédigé en langue Biélorusse), lequel
doit prôner que les punitions pénales doivent être individuelles
Fin du joug des Tatars de Crimée
13
10
6
1
104
index
14
15
4
index
4
index
10
6
1
104
index
1
104
4
index
Ivan III
(Chef inconnu)
1483
1492
1498
1499
1499-1500
Vassilli III
1505-1533
1511
1526
1529
Conquête de la Sibérie, de Pelema jusqu’à la Rivière Ob
e
2 découverte de l’Amérique par Christophe Colomb (1570-1635)
Les espagnoles s’installent sur une ile de San-Salvador, aux Bahamas
Première très courte alliance entre les Espagnoles & les Premières Nations d’Amérique
Privilège accordé à la ville d Polacak (Biélorussie) pour qu’elle puisse se gouverner seule
Privilège accordé à la ville de Minsk (Biélorussie) pour qu’elle puisse se gouverner seule
Le Prince Kurbskii dirige une grande armée en direction de l’embouchure de Pechora
jusqu’à la région de l’Oural où avec ses hommes ils fondent Berezovo
Règne de Vassilli III Ivanovich, grand prince de Moscou et de toute la Russie
Les espagnoles conquièrent les Grandes Antilles (Cuba, Hispaniola et Porto Rico).
Les Ottomans (les Turcs) envahissent la Hongrie
Adoption par le Diète du Grand-duché du premier code de lois (Le Statut du Grand-duché
de Lituanie), écrit en langue Biélorusse
14
Histoire de la Russie et de l’Amérique
III
Période des tsars
Page
Tsar
Années
Histoire
Ivan IV (Le terrible)
1530-1584
92
DC
RC
4
91
4
189
Donnacona
1534-1539
index
4
93
104
4
index
1
104
4
index
Agona
Règne de Ivan IV Grozny (dit aussi Ivan le terrible), tout premier tsar de Russie.
S’empare de Kazan et d’Astrakan et conquiert l’Asie
S’accapare de la Biélorussie et de la majorité de l’Ukraine
Relocalisation de plusieurs paysans vers de nouvelles terres en Sibérie
Grand développement des ports de mer du Pacifique (Arkhangel’sk, Kholmogory et Mezen)
Grand Chef Iroquois, son vraie nom : « Donnakoh-Noh »
Chef de Stadaconé (Québec), premier Grand Chef connu dans l’histoire de l’Amérique
Premier voyage de Jacques Cartier, au Canada, qui se rend à Stadaconé (Québec)
Introduction du cheval chez les Amérindiens, par les Espagnoles, comme moyen de
transport
Le Chef des Iroquois, Agona, venge la mort de Donnacona et déclare la guerre à la France.
Première tentative de colonisation du Canada par la France.
Début des relations commerciales avec l’Angleterre
La Russie occupe Polacak (Biélorussie)
Création de l’opritchina, territoire (réserve) où le tsar détient un pouvoir absolu
Union politique du Grand-duché de la Lituanie avec la Pologne, établissant le
Commonwealth de la Pologne
Création de la toute première infanterie en Pologne.
Libération de Polacak en Biélorussie
Fondation de l’université de Vilnius
Prise de port de la Narva par les suédois. Dans ce port de la mer baltique sont chargées
les fourrures russes destinées à l’Europe occidentale.
er
Règne de Fyodor I
Guerre entre la Pologne et la Suède pour le control de la mer Baltique
*En Angleterre, exécution de la reine Mary Stuart d’origine écossaise
Création du patriarcat de Moscou
Oukase sur les paysans en fuite : instauration du servage.
1
1
12 -13
104
10
7
4
1534
1541
2
index
4
Index
1579
1579
4
96
1
104 -in
2
index
LP
1
104
1
104
1541-1542
1541-1543
1553
1563
1565
1569
1583
Fyodor I
1584-1598
1586
1587
1589
1597
15
1
104
10
7
10
7
10
7
index
Boris
1598-1605
1600
Membertou
????-1611
4
97
4
96 -RC
14
31
1599
TSS
Anadabijou
1603-1628
1603
14
31
4
index
index
index
4
84
index
index
index
Fyodor II
st
Dmitry (1 false)
Vasiliy IV
nd
Dmitry (2 false)
Index
1603
1605
1605-1606
1605
1606-1610
1607-1610
1606
1607
4
94-97
4
99
4
124
TSS
RC
4
118
1608
1609
1609
1610
14
21
index
1
104
4
Index
Vladislav
1610-1613
1611
1613
er
Mort de Fyodor I et début du règne de Boris Godounov
Déplacement du pouvoir des colonisateurs et des entrepreneurs vers le gouvernement
Construction d’un centre de commerce maritime, le Mangazeia, à l’embouchure du Taz
Mise en place d’une interdiction aux navires étrangers d’accoster sur les ports russes
Grand Chef « Sagamo » de la Nation des Micmacs, connu aussi sous le nom de « Henri »
Sachem Membertou (1510 – 1611).
La France établie un centre de traite des fourrures à Tadoussac, territoire des Montagnais
er
Amsterdam est le 1 centre financier de l’Europe et le centre de transbordement des peaux
de castors se trouve en Russie
Chef des Montagnais (Innus) de Tadoussac
Début de l’association entre la France et la puissante confédération des Hurons aussi avec
les Montagnais et les Algonquins
Les Odawas, les Potawatomis, les Ojibwes (les Sauteux), les Miamis, les Illinois, les
Mascoutens, les Renards, les Kickapoos, les Nipissings, les Winnebagos et les Sauks
viendront s’ajouter plus tard au réseau établis par les Français
Début de la période des « Temps Troubles » en Russie (1603 – 1613)
Règne de Fyodor II
Règne du premier faut Dmitry
Le Danemark fonde le Groenland
Règne de Vasiliy Ivanovitch Chouiskyi (Vasiliy IV)
Règne du second faut Dmitry
Louis Hebert & Marie Rollet sont les TOUS PREMIERS français de France à venir s’établir
en Amérique, à Port Royal, en Nouvelle Écosse.
Établissement de la première colonie Anglaise à Jamestown (Virginie), territoire des
Powhatans, Amérindiens de langue Algonquienne
Fondation de Québec, par Samuel de Champlain
Les Hurons remplacent les Montagnais comme principaux associés commerciaux.
Les Hollandais s’établissent sur les rives de la rivière Hudson
Les Iroquois font la connaissance des mousquets Français
Début de l’organisation de la ligue des 5 Nations (Agniers, Oneidas, Onondagas, Cayugas
et Senecas) ainsi que de la confédération des Hurons.
Le village des Onondagas en deviendra la Capitale
Règne de Vladislav, héritier de la Pologne.
Novgorod est prise par les Suédois. Création de l’armée populaire (opoltchénié) russe.
Fin des « Temps Troubles » en Russie
16
index
1
104
index
4
105
9
in-index
4
124
Mikhaïlov
Anadabijou
4
103
4
161
TSS
in-RC
104-in
4
index
4
125
4
109
10
7
4
100
Index
22
index
300
24
Atlas
14
31
4
130
109
1613-1645
1613-1629
1614
1617
1619
1623
1623
Tessouat (I & II)
Mikhaïlov
Alexis
1629-1654
1629
1632-1634
1634
1635
1637
1642
1644-1662
1645-1676
1648
1648
1648-1654
1649-1650
1650
4
1651
4
1654
1654
1654-1667
1659-1688
1660
109
1
104
4
index
14
In-25
14
4
Otreouti
Période de changement forcé qui mènera au règne de Alexeï Mikhaïlovski Romanov
L’armée populaire libère Moscou
Ratification de la Première Alliance entre la France et les Hurons, signée à Québec
Grande épidémie qui décime la population des Micmacs
*Aux États-Unis, début de l’esclavage.
Déplacement des Hollandais en amont de l’Hudson pour aller s’installer au Fort Orange (en
Albany), territoire des Iroquois
Grand souhait exprimé par les Hollandais de profiter du riche commerce des fourrures au
nord mais ils sont bloqués par les Iroquois et les Mohicans
La Hollande achète l’ile de Manhattan, son vraie nom Amérindien (New-York)
Allégeance des Montagnais à la France
Chef Algonquin des Kitchechipirini, aussi appelé : « Le Borgne de l’Ile »
Mikhaïl Romanov est élu Tsar (début de la dynastie des Romanov)
Guerre du Commonwealth contre Moscou
Fondation de Trois-Rivières qui devient ville phare de la ville de Québec
Décès de Samuel de Champlain
Création d’un département spécial, le Sibirskii piraz
Fondation de Montréal qui remplace Tadoussac comme principal lieu de commerce des
fourrures.
Fin de la Dynastie Ming où régnait la supériorité de la Chine sur l’Europe
Règne de Alexis Romanov
Signature du Traité de Westphalia qui définit les premières limites de l’Europe
Les Manchus et les Hans repoussent les limites du nord de la Chine vers la Russie
Révolte en Ukraine et en Biélorussie (mort de l’Hetman cosaque Bogdan Khmelnytskyï)
Destruction de la Huronnie par les Iroquois
Pierre-Esprit Radisson s’aventure au nord du Lac Supérieur
Début de la Compagnie de La Baie d’Hudson, début de ce que deviendra le Canada
Le jésuite Gabriel Druillettes (1610-1681) parvient à assembler diverses nations
autochtones afin qu’ils fassent front commun pour les Français contre les Iroquois
Prise de l’Acadie par les Anglais
Schisme (raskol) entre les églises chrétienne et orthodoxe en Ukraine
Guerre du Commonwealth contre Moscou, Smolensk passe aux mains de Moscou
Chef Iroquois de la Nation des Onondagas, son vraie nom : « Hatreouati »
Début de l’expansion de Montréal vers les terres d’en haut (les Pays d’en haut)
17
18
4
Otreouti
146
14
31
4
146
index
1
104
300
24
4
133
Alexis
4
109
4
131
4
140
1
104
2
index
1664
1665-1680
1665
1666
1666-1667
1668
1668
1670
1670
1671
1668-1671
1673
Index
Index
1
104
Fyodor III
1676-1682
1677
1679
26-27
14
in-3
4
133
4
134
4
index
14
19
Pierre I & Ivan V
Kondiaronk
1682-1694
1682-1701
1685
1686
1687
14
19
4
148
14
in-21
14
21
4
in-181
Index
Tareha
Nescambiouit
Pierre I
1689
1690
1690
1691-1695
1693
1693-1727
1694-1725
Expulsion des Hollandais de l’Albany par les Anglais et revendication du territoire pour eux
Expansion de la France en Amérique vers les Grands Lacs
*En Europe, guerre entre l’Angleterre et la France
En Amérique, incursion des Français en Albany, lesquels sont signalés par les Agniers
Tout PREMIER recensement au Canada commandé par la France.
Allégeance de l’Ukraine auprès de Moscou
Redéfinition du nord de la Chine entre l’empereur Qing et le Tsar de Russie
Fondation par les Anglais de la Hudson’s Bay Company (HBC) pour voir au commerce des
fourrures en Amérique
Reprise de l’Acadie par la France
Les Français atteignent la Baie James
Les Français lancent une première attaque contre les Anglais à partir des Grands Lacs
Révolte du Hetman Stepan Razine (1630-1671) contre la bureaucratie et la noblesse russe
Victoire du Hetman Jan Sobieski sur les Turcs qui avaient envahi le Commonwealth de la
Pologne et de la Lituanie
Règne de Fyodor Alexei Romanov
Ratification de la Première Alliance entre les Anglais et les Iroquois
Le parlement anglais adopte l’Habeas corpus, qui interdit d’emprisonner un homme sans
jugement
Pierre I et son grand frère Ivan V sont co-tsars de la Russie
Chef Huron, un des fondateurs de la Grande Paix de Montréal
Le réseau de la HBC et, par conséquent, du Canada est mis en place
Le tomahawk est un des premiers articles conçu par l’Europe pour les Amérindiens
« Paix éternelle » russo-polonaise, la Russie conserve Smolensk, Tchernihiv et Kiev
Une délégation d’Iroquois venue négocier une paix au Fort de Frontenac est arrêtée et
envoyée dans une galère dans la mer Méditerranéenne
Pierre I obtient les pleins pouvoirs
Une délégation de France, partie négocier une paix avec les Iroquois, est arrêtée et tuée
Guerre lancée par Frontenac contre les Agniers, de la Nation des Iroquois
Chef Iroquois de la Nation des Oneidas
Les Iroquois demandent à ce qu’une délégation de Français se rende en Albany pour
négocier une paix mais la France tiens à négocier en Nouvelle-France
Chef de la Nation des Abénakis
Début de la Russie moderne, sous le règne de Pierre Veliky (Pierre le Grand)
19
14
21
4
index
Otachete
Pierre I
14
19
4
149
4
140
14
22
4
148
19
162
1697
1698
1699
1699
1699
Tard au
e
17 siècle
1700-1721
1701
1703
1706
1708
1709
1713
2
Index
4
116
1
104
19
28
4
136
2
index
1
104
4
174
4
101
index
1694
1696
1713
1713
2
1717
19
35
4
110
Index
Index
Index
4
in-181
4
in-179
Index
19
38
1
104 -in
19
42
Yekatherina I
Pierre II
Anna
Kiala
Minweweh
Ivan VI
Elizabeth I
1720
1722-1724
1725-1727
1727-1730
1730-1740
1733-1734
1734-1770
1740-1741
1740
1741-1762
1746
Une délégation d’Iroquois se rend à Québec pour négocier une paix
Une décision de la Confédération Générale de Varsovie fait du polonais la langue officielle
du Grand-duché de la Lituanie (le latin remplace le cyrillique)
Chef Iroquois de la Nation des Oneidas
Déplacement du pouvoir commercial Amérindien de la Huronnie vers l’Iroquoisie
e
Les Français lancent une 2 attaque contre les Anglais en suivant le Mississippi
Décès de Frontenac
Fondation de la Louisiane
Les Nations des Shoshones et des Comanches, de la même famille, se séparent en 2
groupes, le premier va vers le nord (Canada) et le second vers le sud (sud des États-Unis).
Alliance entre la Russie et la Pologne contre la Suède pour le control de la mer Baltique
Une GRANDE paix entre les Iroquois et les Français est signée à Montréal
Fondation de Saint-Pétersbourg par la Russie afin de mieux contrôler la mer Baltique
Au sud, les Espagnoles se joignent aux Apaches contre les Comanches et les Utes
La HBC obtient le droit exclusif de faire du commerce en Amérique du Nord
Victoire de la Russie contre la Suède dans la bataille de Poltava (Suède contre Ukraine)
Saint-Pétersbourg devient la capitale de la Russie
Très grande influence occidentale
Premier traité Britannique qui inclus les Amérindiens du Canada
Traité d’Ultrecht qui accorde à l’Angleterre la souveraineté entière sur l’Acadie (territoire des
Micmacs, les Malécites et des Abénakis)
Début du Protectorat de la Russie sur la Pologne (diminution importante de l’infanterie
polonaise)
En Europe, l’France et la France signent la paix.
Guerre de 3 ans Anglo-Amérindienne (English-Indian War)
Règne de Yekatherina Romanov (de la lignée des Mikhaïl Romanov)
Règne de Pierre Alexeyevitch Romanov
Règne de Anna Ivanovna Romanov
Chef de la Nation des Renards
Chef de la Nation des Ojibwes
Règne de Ivan (de la ligne des Romanov)
Au sud, le marché des esclaves, des Comanches vers les Espagnoles, est en expansion
Règne de Elizabeth Petrovna « Romanov » (fille de Pierre le Grand)
Au sud, l’France rompt ses liens commerciaux avec les Comances
20
Carte de l’arrivé des Européens (France, Angleterre et France) en Amérique
Remarque : L’Espagne misera au sud sur le peuple des Comanches pour contrôler son avoir en Amérique, de la même facon que la
France et l’Angleterre s’associeront au nord avec les peuple des Hurons et des Iroquois. 14319
21
LP
Elizabeth I
LP
1746
1746
4
155
19
44
Minweweh
4
175
19
47
4
in-179
4
154
1
104
1
104
4
155
Index
*Pontiac
4
155
Index
1
104 -in
8
index
Index
1
Doc
19
68
4
177
Index
4
181
4
115
4
193
1
104
1
104
4
199
9
1
Pierre III
Catherine II
1749
1748-1750
1752
1752
1755-1769
1755
1755
1756-1763
1758
1759
1760
1762
1762-1796
1763-1769
(Chef inconnu)
1762
1763
1763-1768
1766
1769
1770
1772
1773-1775
1774
1774
*En Angleterre, le 16 avril massacre de Culloden où fut essayé de rétablir le trône des Stuart
de l’Écosse
*En Angleterre, l’Acte de Proscription (Acte Vestimentaire) est voté, lequel interdit le port du
kilt et du tartan ainsi que le fait de parler le gaélique propre aux Irlandais
Fondation de Halifax en territoire des Micmacs.
Au sud, les Français concluent une entente commerciale avec les Comances, en passant par
la Louisiane, laquelle se voit contestée par l’France.
Première mention d’une rente accordée aux Amérindiens (Micmacs de Shubenacadie)
Au sud, un GRAND accord de paix est conclu entre les Espagnoles les Comanches
Chef des Odawas, en territoire Américain, son vraie nom « Obwandiyag »
Déportation des Acadiens
Fondation de l’Université de Moscou.
Guerre de 7 ans, qui assoit la domination Britannique en Europe.
Chute de Louisbourg, l’un des derniers bastions importants de la France en Amérique
Bataille des Plaines d’Abraham à Québec
Décès des généraux Montcalm et Wolfe et conquête décisive de l’armée Britannique
Défaite définitive de la France en Amérique
Règne de Pierre III
Règne de Yekatherina Velikaya (la Grande Catherine II – originaire de l’France)
* Possibilité de son influence pour expliquer l’application du marxisme en Russie
Révolte de Pontiac contre les Britanniques
Naissance du mouvement des Warriors chez les Premières Nations
Transfert de l’autorité de la Louisiane de la France (Louis XV) vers l’France (Carlos III)
Proclamation des droits territoriaux accordés aux Amérindiens par les Britanniques
Tracé de la frontière Mason – Dixon qui sépare le nord et le sud aux États-Unis
Au fort Ontario, GRAND accord de paix conclu entre les Britanniques et les Amérindiens
Décès du chef des Outaouais, Pontiac
Retour des commerçants Britanniques dans le haut Mississippi et en Saskatchewan
Premier partage de la Pologne
Révolte menée par le Hetman cosaque Emelian Pougatchev
Arrivé des Espagnoles en Alaska
Le navigateur Espagnole, Juan Perez, est le premier de son pays à rencontrer un groupe
d’Amérindiens en Colombie Britannique, les Haidas
22
4
181
4
181
1
104
4
193
Index
4
197
4
182
1
104
1
104
4
200
4
index
1
104
4
index
2
181
(Chef inconnu)
1774
Catherine II
*Tecumseh
1776
1776-1777
1779
1781-1782
1783
1783
1789
1790-1810
1791
1793
1794
1794-1813
1
104
4
195
5
index
1
30
5
index
Index
Index
LP
Index
1
30
9
xiii
19
162
1
105
Index
index
5
Paul I
1795
1795
1795
1796-1801
1799
1799
e
Début 19
siècle
e
19 siècle
1801
1801-1825
e
19 siècle
Début du
e
19 siècle
1801
1803
1804
Acte de Québec, qui déplace le pouvoir Britannique de l’Albany vers Montréal
Début de la naissance des États-Unis
Déclaration d’indépendance des États-Unis
Grande expansion des Gros-Ventres, des Cris et des Assiniboines dans les Prairies
Début de la Compagnie du Nord-Ouest
Grandes épidémies qui entrainent la mort de plusieurs gens de la Nation des Shoshones
Paix conclu entre la France et les États-Unis, excluant les Amérindiens
Rattachement de la Crimée à la Russie et le servage est étendu à l’Ukraine
Début de la Révolution Française
De nombreux Iroquois s’installent dans l’ouest (Alberta) pour les affaires de la HBC
3 mai, fusion entre la Couronne Polonaise et le GDL en un seul état (Début de la Lituanie)
Deuxième partage de la Pologne
Grand sentiment antirusse, mené par Tadeush Kosciuszko, qui s’élève en Biélorussie
Le Chef de la Nation des Shawnees, une des Nations en territoire Américain, Tecumseh
ralliera les Premières Nations à la défense du Canada en 1812
Troisième partage de la Pologne
La HBC est étendue jusqu’au fort d’Edmonton
*En Europe : Napoléon Bonaparte est élu général en chef des armées de l’France
er
Règne de Paul I
*En Europe : le 18 novembre Napoléon Bonaparte est élu Premier consul de France
Le 8 juillet, fondation à Irkutsk, de la Russian American Company, compagnie qui se
spécialise dans le marché des fourrures
Les Tatars Ottomans envahissent la Crimée
*En Angleterre, deuxième reforme agraire dans les Highlands
Déménagement vers Saint-Pétersbourg de la direction de la Russian American Company
er
Règne d’Alexandre I
Déclin du marché des fourrures pour les Amérindiens dans les Prairies du Canada
Repoussés par les Blackfoot et les Crows, mieux armés, les Shoshones se rapprochent de
leurs frères Comanches en allant s’établir plus au sud.
Rattachement de la Géorgie par la Russie
2
*Aux États-Unis, vente de la Louisiane (soit plus de 2 144 176 km de territoire) entre la
France et les États-Unis
er
*En Europe : Napoléon 1 est nommé Empereur des Français
23
Carte des États-Unis avant l’expédition de Lewis & Clark
24
BH
RC
4
202
1
105
1
105
1
105
index
4
219
1
105
4
156
4
220
4
195
4
201
225
*Tecumseh
Alexandre I
*Tecumseh
Paul I
(Chef inconnu)
4
1821
19
145
index
105
4
89
4
89
BH
RC
19
152
19
141
1804
1804-1806
1805
1809
1812
1812
1813
1814
1815
1817
1818
1821
Nicholas 1
er
1821
1825-1855
1825
1824
1824
1829
1830
1836
PC
1837
1838
1840
4
1840
1845
1846-1848
milieue
19 siecle
1853
RC
BH
RC
9
32
228
11
index
19
141
9
index
141
19
*Aux États-Unis, vente de l’Illinois, terre des Sauks, aux États-Unis
*Aux États-Unis, expédition de Lewis et Clark vers l’ouest
er
Les russes sont battus à Austerlitz par Napoléon 1
Rattachement de la Finlande à la Russie
Les armées de Napoléon entrent en Russie. Début de la « Guerre Patriotique »
Guerre entre le Canada et les États-Unis à Fort Knox (en Ontario)
Décès de Tecumseh qui sonne le glas du mouvement amérindianiste de Tenskwatawa
er
L’armée de Russie est à Paris. Abdication de Napoléon 1 .
er
Défaite définitive de Napoléon 1
* Aux États-Unis, déménagement par la force d’Amérindiens vers la vallée de l’Ohio
Fixation d’une frontière internationale entre la Canada et les États-Unis
Fusion entre la Hudson’s Bay Company et la Compagnie du Nord-Ouest, avec transfert
vers la HBC des ententes commerciales conclues avec les Premières Nations
Les Britanniques et les Russes subissent une attaque des Tinglits dans leurs commerces
des fourrures en Alaska
Au sud, fin des colonies de l’France en Amérique
er
Règne de Nicholas 1
Révolte des décembristes qui veulent instaurer un régime constitutionnel
Proclamation de la colonie de Terre-Neuve
Décès de Shanawdithit, la dernière des Béothuks
*Aux États-Unis, prise de Saukhenuk, capitale des Sauks, par les squatters Américains
*Aux États-Unis, adoption du « Indian Removal Act » qui permet le début légal des réserves
*Aux États-Unis, fondation de la République anglaise du Texas, qui était auparavant sous le
control de l’France
Grande épidémie chez les Pieds Noirs dans l’ouest (6000 morts)
*Aux États-Unis, décès de Black Hawk, son vraie nom « Makatai Miche Kiakiack »
Location de la portion d’une côte marine pour 10 ans par la HBC à l’endroit de la Russian
American Company
Acte d’union qui définit le Haut et la Bas Canada
L’expédition Franklin se lance vers la recherche d’un passage au Nord Ouest du Canada
*Aux États-Unis, achat à l’France du Nouveau-France et de la Californie pour 15 millions
*En Europe, l’Angleterre et la France exercent un embargo contre les États-Unis parce
qu’ils trouvent injuste le poids que ses esclaves exercent dans l’économie.
*Aux États-Unis, achat à l’France des parties sud de l’Arizona et du Nouveau-France
25
240
22
Nicholas 1
1
Alexandre II
105
1
105
9
xxviii
1
105
4
222
1
105
9
in-index
4
index
4
index
er
(Chef inconnu)
1
105
9
In-index
PC
RC
4
228
4
index
6
index
Pied-de-Corbeau
Louis Riel
PL
RC
4
index
index
GD
RC
index
index
index
LP
1
105
1
49
index
PC
RC
PC
RC
6
index
Levy General
Gabriel Dumont
Big-Child
Alexandre III
1854
1855-1881
1855-1856
1858
1859
1860
1861
1861-1865
1863-1864
1864-1915
1865
1865
1865-1887
1867
1867
1869-1870
1870
1870
1870
1873-1923
1875-1885
1876
1876-1896
1878
1880
1881
1881-1894
1881
1883
1885
1885
Florence Nightingale et Mary Seacole partent pour la Crimée où elles créeront les
premières infirmières professionnelles.
Règne d’Alexandre II
Guerre de Crimée
Fin de la vague du commerce des fourrures en Colombie Britannique
Conquête du Caucase oriental.
L’administration du Canada est transférée de Londres vers les colonies
Libération des serfs
*Aux États-Unis, guerre civile entre les états pauvres et les états riches..
Soulèvement anti-tsariste massif en Pologne, en Biélorussie et en Lituanie
Publication de 49 volumes sur l’Histoire de la Biélorussie par la commission d’archéologie
de Vilnius
Début de la conquête de l’Asie centrale, qui prendra 20 ans.
*Aux États-Unis, fin de l’esclavage.
Grand Chef Pieds-Noirs, de son vraie nom : « Isapo-Muxika »
Signature de la Confédération Canadienne sous Sir John A. McDonald
La Russie vent l’Alaska aux États-Unis
Chef de la Nation des Métis et en charge du gouvernement provincial du Manitoba
En charge de la rébellion des Métis, sur la Red River, pour la sauvegarde de Fort Garry
Exécution de Thomas Scott sous les ordres de Louis Riel
Grande épidémie (petite vérole) qui décime 50% des Amérindiens de l’ouest
Publication par Ivan Nasovich du Dictionnaire de la Langue Biélorusse
Chef Iroquois de la Nation des Cayugas, son vraie nom : « Seskaheh »
Stratège militaire sous Louis Riel et Grand Chef de la Nation des Métis du Manitoba
Adoption de la Loi sur les Indiens du Canada
Grand Chef des Cris de Fort Carlton, son vraie nom : « Mistawasis »
La Russie reprend contrôle de la péninsule de la Crimée
e
*En Angleterre, l’Écosse se classe au 2 rang comme nation la plus riche
Assassinat d’Alexandre II à Saint-Pétersbourg
Règne d’Alexandre III
Début de la construction du Canadien Pacifique
Construction de la ligne du CP à travers la réserve des Pieds Noirs en Alberta
Révolte des Métis et des Cris en Saskatchewan
16 novembre, exécution de Louis Riel
26
Big-Child
1
105
4
366
1
49
5
index
Nicholas II
1890
1891
1893
1894-1917
1896-1914
5
1896-1914
1902
105
1
105
1
105
1
105
1
49
4
Index
4
index
1
105
1
105
4
index
1904-1905
index
4
index
1
(Aucun Leader)
1
105
index
1
105
1904-1905
1916
1917
1917
1917
1917
1917
1917
1918
4
7
index
4
378
4
index
1
105
1918
1918
Ovide Sioui
1920-1929
1920
1919-1921
1921
Décès de Pied de Corbeau
Début de la construction de Transsibérien.
La HBC ferme son dernier poste des fourrures au Yukon
Règne de Nicholas II
Première vague d’immigration d’ukrainiens au Canada (environ 125 000) qui se dirigent
surtout vers la Saskatchewan
Ces gens proviennent surtout de l’ouest de l’Ukraine (Halychyna et Galicia)
Fondation du Hramada Révolutionnaire Biélorusse, renommé quelques années plus tard
comme étant le Hramada Socialiste Biélorusse, lequel a le devoir de superviser
l’établissement d’un état politique biélorusse.
Première révolution russe. Le tsar proclame les libertés civiques et l’élection d’une
assemblée (Douma).
Guerre russo-japonaise.
En février, révolution à Saint-Pétersbourg
Assassinat de Nicholas II par les bolchéviques.
La Russie reconnait sa défaite face à l’France en mars par le traité de Brest-Litovsk
En novembre, Lénine et son parti prennent le pouvoir
Début des nationalisations
Proclamation de la dictature du prolétariat
En décembre, le Premier Congrès entièrement Biélorussien à Minsk proclame un
gouvernement en Biélorussie et se dissocie des bolcheviques de Russie
En mars, le Conseil du Comité Exécutif du Premier Congrès entièrement Biélorusse déclare
la Biélorussie comme étant une République Démocratique
Début de la guerre civile en Russie
La guerre russo-polonaise résulte en la division de la Biélorussie entre la Pologne et la
République Socialiste Soviétique Biélorussienne
Chef de la Nation des Hurons, son vraie nom : « Wahowen »
Effondrement du marché de la fourrure
Fin de la guerre civile en Russie
Instauration de la « Nouvelle Politique Économique » (NEP), qui introduit une relative
libéralisation économique dans le but de relancer le pays.
27
Carte de la Pologne en 1920
28
Histoire de la Russie et de l’Amérique
IV
Période Soviétique
Page
leader
Années
index
1
105
index
Vladimir Ilitch Oulianov
(dit Lénine)
30/12/1922
index
5
index
Alexeï Rykov
index
4
index
Joseph Staline
4
index
24
140
7
In -357
4
360
1
105
7
index
4
index
1928
1929
4
Ludger Bastien
Herménégilde Vincent
13
LP
4
index
4
index
7
index
index
4
index
7
index
21/01/1924
02/02/1924
1924-1929
Contestée
Contestée
1927
Théophile Gros-Louis
Aimé Romain
1929-1935
1930
1932-1933
1935-1941
1936
1936-1938
1939
1941-1944
1941-1944
1944
1944
1944-1947
Histoire
Fondation de l’URSS sous Lénine.
Joseph Staline est le Premier Secrétaire du Parti communiste.
Début de la période marxiste, début du communisme.
2 blessures qu’il a subies par balles aggravent sa santé et il décède
Élection du successeur de Lénine, Alexeï Rykov est élu
Deuxième vague d’immigration d’ukrainiens au Canada (environ 100 000)
Alexeï perd le contrôle aux mains des communistes et de Staline (de la Géorgie)
Natif de la Géorgie, Staline mène le pays d’une poignée de fer
Arrestations massives des leaders du Hramada, parti pour les Paysans-et-Travailleurs
Biélorusses par les autorités polonaises
L’Institut de la Culture Biélorusse est renommé Académie des Sciences de la Biélorussie
Un effondrement du prix mondial des céréales provoque un déséquilibre majeur de la NEP
de Lénine, ce qui engendre la nationalisation des terres agricoles (Homodore en Ukraine).
Chef de la Nation des Hurons, son vraie nom : « Sarenhes »
Création de l’Association des Métis de l’Alberta et des Territoires du Nord-Ouest
Première grandes famines
Chef de la Nation des Hurons, son vraie nom : « Tehonwastasta »
Fermeture par les autorités polonaises de l’Institut d’économie et de la Culture Biélorusse
ainsi que de la Société Scolaire Biélorusse de Vilnius
Élimination de plus de 700 000 slaves « opposés » au régime
er
e
Le 1 septembre, l’France attaque la Pologne (début de la 2 Guerre Mondiale)
Occupation allemande de la Biélorussie
Chef de la Nation des Hurons, son vraie nom : « Otirontara »
Déportation des Tatars de Crimée vers l’Asie Centrale sous les ordres de Staline
A la conférence de Moscou, la Pologne accepte le tracé de Curzon pour sa frontière est
Chef de la Nation des Hurons, son vraie nom : « Tsohahisen »
29
Page
index
4
index
5
index
7
index
7
index
index
Index
leader
Années
Histoire
Joseph Staline
1945
Le 25 avril, la Biélorussie et l’Ukraine sont invités à la Conférence de San-Francisco
En raison de leurs efforts de guerre, la Biélorussie et l’Ukraine deviennent membre de l’ONU
Début de la deuxième grande famine (1946 – 1976)
Troisième vague d’immigration d’ukrainiens au Canada (la plupart très bien instruits)
Chef de la Nation des Hurons, son vraie nom : « Wahowen »
Chef de la Nation des Hurons, son vraie nom : « Atedjaka »
Décès de Staline.
Origène Sioui
Émile Picard
Georgy Malenkov
1946
1947-1952
1947-1949
1949-1955
09/03/1953
Alphonse T. Picard
05/03/1953
13/03/1953
14/03/1953
1954
1955-1964
1956
1961
14/10/1964
1963-1965
Leonid Brejnev
14/10/1964
index
301
24
index
Max Gros-Louis
Walter Dieter
1964-1984
1964-1969
1968-1970
Index
George Manuel
1970-1976
index
10
index
7
index
1
105
1
105
Nikita Khrushchev
index
Index
7
Début de Malenkov, bref successeur de Staline
Fin de Malenkov
Début de Khrushchev, successeur de Malenkov qui lui devient Premier Ministre
Don de la péninsule de la Crimée à l’Ukraine par Khrushchev
Chef de la Nation des Hurons, son vraie nom : « Tahourenche »
Khrushchev rend public un rapport sur les crimes de Staline.
Le 12 août, début de la construction du mur de Berlin.
Décès de Nikita Khrushchev
*Aux États-Unis, du 12 février 1963 au 28 octobre 1965.
Construction de la porte de St-Louis, dans l’état du Missouri, en l’honneur de la ville et des
gens par lesquelles se réalisa l’expansion des États-Unis vers l’ouest.
Début de Brejnev, successeur de Khrushchev
Natif de l’Ukraine, il mène le pays d’une poignée très ferme
Chef de la Nation des Hurons, son vraie nom : « One Onti »
Augmentation importante des incidents entre la frontière de la Russie et de la Chine
Grand Chef des Premières Nations du Canada Walter Dieter (né le 31 mai 1916; décédé le
7 septembre 1988) était un Cri de la bande indienne Peepeekisis, en Saskatchewan. Il a
été l’un des fondateurs de la Fraternité nationale des Indiens et le premier Chef national, de
1968 à 1970.
Grand Chef des Premières Nations du Canada George Manuel (né le 21 février 1921;
décédé le 15 novembre 1989) était membre de la Nation des Shuswaps de la bande
indienne de Neskonlith, en Colombie-Britannique. Tout au long de sa vie, il a lutté pour
aider ses concitoyens à faire valoir leurs droits ancestraux et ceux issus de traités en vue de
l’autonomie gouvernementale. Il a occupé le poste de Chef national de 1970 à 1976.
30
Page
leader
Années
Histoire
index
index
Leonid Brejnev
Noel Starblanket
1976
1976-1980
Index
Delbert Riley
1980-1982
index
303
24
Yuri Andropov
10/11/1982
12/11/1982
Début 1980
Index
David Ahnakew
1982-1985
index
Konstantin Tchernenko
09/02/1984
13/02/1984
Fin de la deuxième grande famine
Grand Chef des Premières Nations du Canada Noel Starblanket est un Cri de la réserve
Starblanket, en Saskatchewan. En 1971, alors qu’il avait 24 ans, il a été élu Chef de sa
communauté, devenant ainsi le plus jeune Chef du moment au Canada. M. Starblanket a
accompli deux mandats de Chef national, de 1976 à 1980.
Grand Chef des Premières Nations du Canada Delbert Riley est membre des Chippewas
de la réserve Thames, en Ontario. Il a été Chef de sa communauté et président de l’Union
of Ontario Indians avant d’occuper le poste de Chef national, de 1980 à 1982.
Décès de Leonid Brejnev
Début de Andropov, successeur de Brejnev
La Russie et la Chine se préparent à sortir du communisme, le premier en suivant la
méthode du pouvoir vertical et le second en suivant la méthode de l’autoritarisme.
Grand Chef des Premières Nations du Canada David Ahenakew est un Cri membre de la
réserve Ahtahkakoop, en Saskatchewan. Il a servi pendant seize années au sein des
Forces armées canadiennes avant de se lancer dans la politique des Premières Nations. M.
Ahenakew a été le dirigeant de la Fédération of Saskatchewan Indian Nations pendant dix
ans, puis le Chef national de l’Assemblée des Premières Nations de 1982 à 1985.
Décès de Yuri Andropov
Début de Tchernenko, successeur de Andropov
index
Mikhaïl Gorbatchev
10/03/1985
11/03/1985
index
George Erasmus
1985-1991
index
105
1
4
1986
1989
Décès de Tchernenko
Début de Gorbatchev, lancement de la glasnost (transparence) et de la perestroïka
(restructuration)
Grand Chef des Premières Nations du Canada Georges Erasmus est membre de la Nation
des Dénés des Territoires du Nord-Ouest. Tout au long de sa vie, il a contribué au bienêtre et à l’unité des peuples autochtones au Canada. De 1976 à 1983, il a occupé le poste
de président de la Fraternité des Indiens des Territoires du Nord-Ouest/Nation dénée.
Ensuite, il a accompli deux mandats en tant que Chef national, de 1985 à 1991
Le 26 avril, accident nucléaire de Tchernobyl, en Ukraine (70% des retombées radioactives
couvrent la Biélorussie)
Le 9 novembre, chute du mur de Berlin.
31
Histoire de la Russie et de l’Amérique
V
Période Démocratique
Page
index
LP
Index
4
index
index
5
index
index
leader
Années
Histoire
Boris Elstine
1990-2000
1990
12/06/1991
1991
1991
1991
25/12/1991
Le 25 mai 1990 élection de Boris Eltsine à la tête de la République Socialiste de Russie
*En Angleterre, les écossais servent de test pour l’imposition de la Poll Tax.
Élection de Boris Eltsine au suffrage universel
Le 25 aout, déclaration d’indépendance de la Biélorussie
La Crimée devient une république indépendante attachée à l’Ukraine
Quatrième vague d’immigration d’ukrainiens au Canada
Fin du communisme et démantèlement de l’URSS
Début d’une période de désordre économique et social.
Le système monétaire en Russie est en faillite.
Grand Chef des Premières Nations du Canada Ovide Mercredi est un Cri de Grand
Rapids, au Manitoba. Il a commencé à assumer ses fonctions de porte-parole politique des
Premières Nations à la fin des années 90. M. Mercredi est un négociateur, un activiste, un
avocat et un fervent partisan de l’approche de Ghandi en matière de militantisme. Il a été élu
Chef national à deux reprises, entre 1991 et 1997
Grand Chef des Premières Nations du Canada Phil Fontaine est un Anishinabe de la
Première Nation des Sagkeeng du Manitoba. Il a consacré la plus grande partie de sa vie à
l’évolution sociale des peuples des Premières Nations.
1% de la population a accès a l’internet
Vladimir Poutine, à la tête de Russie Unie, est élu et succède à Boris Eltsine
e
Fin du désordre économique des années 1990 et le PIB est classe 10 au monde
Grand Chef des Premières Nations du Canada Matthew Coon Come est membre de la
Nation des Cris de Mistissini, au nord du Québec. En 1987, M. Coon Come a été élu
Grand Chef et président de l’Administration régionale crie. Élu à quatre reprises
consécutives par les Cris de la Baie James, il est devenu connu internationalement pour son
combat en faveur des droits fondamentaux des peuples autochtones.
e
Grand Chef des Premières Nations du Canada (2 mandat)
24
137
Index
Ovide Mercredi
1996
1991-1997
index
Phil Fontaine
1997-2000
24
147
index
24
137
index
Mathew Coon Come
1999
2000-2004
2000
2000-2003
Index
Phil Fontaine
2003-2009
Vladimir Poutine
32
Page
index
24
147
index
24
147
24
137
index
leader
Années
Histoire
Vladimir Poutine
2004-2008
2005
2008-2012
2010
Réélection de Vladimir Poutine (2 mandat)
15% de la population a accès a l’internet
Dmitry Medvedev succède à Vladimir Poutine
43% de la population a accès à l’internet
e
Le PIB est 6 au monde
Grand Chef des Premières Nations du Canada Shawn A- in-chut Atleo est un Chef héréditaire de
Dmitry Medvedev
Shawn A- in-chut Atleo
2009-2014
e
la Première Nation d’Ahousaht. En juillet 2009, A-in-chut a été élu au poste de Chef national de
l’Assemblée des Premières Nations pour un mandat de trois ans
En 2003, A-in-chut a obtenu une maîtrise en éducation, enseignement aux adultes et changement
mondial, de la University of Technology de Sydney en Australie (en partenariat avec l’université de
Colombie-Britannique, l’a University of the Western Cape en Afrique du Sud et l’université de Linkoping
en Suède). En 2008, la Vancouver Island University a récompensé A-in-chut pour son engagement
dans le domaine de l’éducation en le nommant chancelier; il est devenu ainsi le premier Autochtone à
se voir décerner ce titre en Colombie-Britannique.
Index
LP
19
index
LP
Index
LP
LP
Index
Vladimir Poutine
(aucun chef)
Ghislain Picard
Perry Bellegarde
2012-2018
2013
2014
2014
2014
2014
Vladimir Poutine succède à Dmitry Medvedev
Une groupe de 7 Cris exécutent une marche de 1600 km (du 16 janvier jusqu’au 26 mars)
en suivant les traces de leurs ancêtres entre la Baie-James France Ottawa en appui au
mouvement « Idle No more »
La péninsule de Crimée vote par référendum de passer de l’Ukraine à la Russie
Le 3 mai, démission du Grand Chef Shawn A-in-chut Atleo.
Nomination de Ghislain Picard a la tete de l’APN, le 17 juillet 2014
Le 10 septembre, découverte d’un des bateaux de l’expédition de John Franklin
*En Angleterre, le 21 septembre, vote pour l’indépendance de l’Écosse.
Le 10 décembre 2014, Perry Bellegarde est élu Chef a la place de Shawn Atleo
33
Provenance du nom des pays
Russie
Rous1 (origine : scandinave)
Définition1 : Groupe de guerriers venus de Scandinavie
(appelés aussi les Varègues) qui gouvernaient ce territoire et
qui y furent chassés vers l’an 852.
Ukraine
Kraïna1 (origine : slave)
Définition2 : Les gens à l’intérieur des terres, que l’on
interprète ici comme étant les limites territoriales, ou la terre
des aborigènes. Ce terme apparu pour la première fois au 12e
siècle.
Canada
Kanata4 (origine : Iroquois du Saint-Laurent)
Définition2 : Mot iroquois qui veut dire « Grand village »
Amérique
Amerigo Vespucci3 (origine : espagnol)
Définition3 : Navigateur ayant voyagé dans le Nouveau Monde
après Christophe Colomb. Premier européen à évoquer que les
terres découvertes par Christophe Colomb n’étaient pas l’Inde
que celui-ci recherchait.
34
Références
[1] Magazine : Le Point « L’âme russe – Les textes fondamentaux», janvier-février 2011
[2] index = Internet
[3] Livre « Home of the Red Men – Indian North America before Columbus»
[4] Livre « Les Premières Nations du Canada – Depuis les temps les plus lointains jusqu’à aujourd’hui » Auteure : Olive Patricia
Dickason, 1996.
[5] Atlas « Histoire de la Russie – XVII – XVIII siècle»
[6] index2 « The History of Poland » – Notes obtenues par l’internet
[7] index3 « History of Belarus – Wikipedia » - Notes obtenues par internet
[8] index4 : Extraits du livre de Jan Zaprudnik « Belarus : At a Crossroads in History » - Notes obtenues par internet
[9] Livre « Contact and Conflict – Indian-European Relations in British Colombia, 1774-1890 » Auteur: Robert Fisher, 1992
[10] Livre « Russia in Alaska » Auteure: Lidia T. Black, 2003
[11] RC « Radio Canada – De remarquables oubliés » - Site web disponible sur eucantravel.ca dans la page « Québec » (BH: Black
Hawk, DC: Donnacona, GD: Gabriel Dumont, GO: Gros Ours, LG: Levi Général, MT: Membertou, PC: Pied de Corbeau, PL: le Père
Lacombe, PT: Pontiac, SJ: Sacajawea, SW: Shawnadithit, TC: Tecumseh et TSS: Tessouat.)
[12] index5 « About Ukrainians in Saskathewan » - Notes obtenues par internet
[13] LP Journal La Presse « La terreur stalinienne, version Google » – Edition du 13 novembre 2012
Aussi sur Wikipedia à : http ://en.wikipedia.org/wiki/Great_Purge
[14] Livre « The Great Peace of Montreal of 1701 » Auteur: Gilles Havard, McGill-Queen’s University Press 2001
[15] index5 « Napoléon 1er empereur des Français – L’Histoire en ligne » - Notes obtenues par internet
[16] index6 « A Biography of Louis Riel » - Notes obtenues par internet
[17] index7 « Grands Chefs de la Nation Huron-Wendat » - Notes obtenues par internet
[18] Doc1 : Documentaire « The Great Indian Wars »
[19] Livre « Comanche-Empire », Auteur : Pekka Hamalainen, Edit : Yale University-Press, 2008
[20] index8 « History Learning Site – Karl Marx » - Notes obtenues par internet
[21] index9 « Karl Marx and the American Civil War » - Notes obtenues par internet.
[22] Livre « Une autre histoire de Londres » Auteur : Boris Johnson, Edition Robert Laffont, France 2013
[23] index10 « History of Ukraine » - Notes obtenues par internet.
35
[24] Livre « Fragile Empire – How Russia fell in and out of love with Vladimir Putin » Auteur: Ben Judah, 2013
[25] index11 « Expédition Franklin – Wikipedia » - Notes obtenues par internet.
[26] index12 « Leif Erikson : By Kevin A. Weitemier » - Notes obtenues par l’internet
Vidéos de références
La Guerre de 1812
Comment devient-on un Warrior?
https ://www.youtube.com/watch?feature=endscreen&v=q_rWEy_taCA&NR=1
The Vikings : Voyage to America
https://youtu.be/DalQsFVK-fk
https://www.chickasaw.tv/home/video/the-chickasaw-warrioridentity/list/warrior-spirit-videos
Cartes de références
Évolution historique de l’Europe
http://m.liveleak.com/view?i=14d_1348362692
De l’an 1000 AD à aujourd’hui
Évolution historique du territoire des
Premières Nations en ’Amérique
http://www.youtube.com/watch?v=pJxrTzfG2bo
De 1776 à aujourd’hui
36
Définitions
Cosaque : Déviation du mot d’origine turc « Korsan » qui signifie « Freebooter » en anglais, que l’on pourrait traduire par « Homme aux bottes
libres » en français.
Hetman : Grand chef des guerriers cosaques.
First Nations: First Nations is a term that collectively refers to various Aboriginal peoples in Canada who are neither Inuit nor Métis. There are
currently over 630 recognized First Nations governments or bands spread across Canada, roughly half of which are in the provinces of Ontario
and British Columbia. The total population is nearly 700,000 people. Under the Employment Equity Act, First Nations are a "designated group",
along with women, visible minorities, and persons with physical or mental disabilities. They are not defined as a visible minority under the Act or by
the criteria of Statistics Canada.
Groupes des Premières Nations au Canada à l’arrive des Européens: Algonquins (Algonquins, Béothuks, Cris de la Baie James, Cris des
bois, Cris des marécages, Cris des Plaines, Gens-du-Sang, Innus (Montagnais), Innus (Naskapis), Ojibwes, Outaouais, Peignans, Pieds-Noirs et
Sauteux), Athapascans (Castors, Chipewyans, Denes Ghaas, Gwichins, Hans, Kaskas, Sarsis, Sekanis, Tagisha , Teslins et Tutchonis), Haidas
(Bella Bellas, Bella Coolas, Haidas, Haislas, et Nuuchahnulths), Inuits (Inuits de la Terre de Baffin , Inuits du caribou , Inuits du cuivre, Inuits du
Groenland, Inuits du Labrador, Inuits du Pole, Inuits Iglooliks , Inuits Netsiliks et Inuvialuits), Iroquoiens (Abénaquis, Agniers, Eriés , FollesAvoines, Hurons, Illinois, Loups, Miamis, Neutres, Onneiouts, Onontagues, Petuns, Poteouatamis, Puants, Renards et Sauks), Koutanis (GrosVentres, Koutanis, Nez-Percés et Tètes-Plates), Salishs (Lillooets, Okanagans, Salishs, Shuswaps, Squamishs et Thompsons), Siouens
(Assiniboines, Cheyennes, Corbeaux, Shoshones et Sioux), Tlingits (Tagishs, Tahltans, Teslins, Tlingits et Tsesauts), Tsimshians (Gitksans,
Nisgaas et Tsimshians) et Wakashans (Chinooks, Comox, Cowichanis, Kwagiulths, Nitinats et Sonsishs).
Hurons : Nom que les Français donnaient au peuple autochtone avec qui ils entretenaient des affaires en Amérique. La raison de ce nom étant
que la coupe de leurs cheveux, selon eux, ressemblait à la « hure » du sanglier.
Haudenosaunee: Mot iroquois qui se traduit par les termes: « Confédération des Iroquois»
37
Liste actuelle des Premières Nations du Canada
British Columbia Coast
These people traditionally ate fish, primarily salmon and silvery eulachon from the ocean, as well as fish from lakes and rivers, and
roots and berries. Recently discovered clam gardens suggest that they were not limited only to hunting and gathering. 'They made use
of the forests of the Pacific to build dug-out canoes, and houses made of evenly-split planks of wood. They used tools made of stone
and wood. The native peoples of the Pacific coast also made totem poles, a trait attributed to other tribes as well. In 2000 a land claim
was settled between the Nisga'a people of British Columbia and the provincial government, resulting in the transfer of over 2,000
square kilometres of land to the Nisga'a. Major ethnicities include the:
A) Coast Salish peoples
1)
2)
3)
4)
5)
6)
7)
Nuxálk - Bella Coola; not linguistically Coast Salish: (Kimsquit, Tallheo, Stuie, Kwatna)
Shishalh (Sechelt)
Sḵwxwú7mesh (aka Squamish)
Pentlatch (aka Puntledge, extinct)
Qualicum
Comox-speaking: (Sliammon (Mainland Comox), Comos, Klahoose)
Halkomelem-speaking:
7.1) Cowichan (Somena, Quw'utsun, Quamichan, Clemclemaluts, Comiaken, Khenipsen, Kilpahlas, Koksilah),
7.2) Penelakut,
7.3) Lamalcha,
7.4) Musqueam,
7.5) Snuneymuxw (Nanaimo),
7.6) Tsleil-Waututh (Burrard),
7.7) Sts'Ailes (Chehalis),
7.8) Sto:lo - Fraser River Salish (Aitchelitz, Leq' a: mel, Matsqui, Popkum, Skway, Skawahlook, Skowkale, Squiala, Sumas, Tzeachten,
Yakweakwioose, Chawathil, Cheam, Kwaw-kwaw-Apilt (Thing like the First nations), Scowlitz (Scaulits), Seabird Island, Shxw'ow'hamel,
Soowahlie, Katzie, Kwantlen, Kwikwetlem (Coquitlam), Tsawwassen)
38
North Straits Salish-speaking
8)
9)
10)
11)
12)
13)
14)
Songhees (aka Songish, aka Lekwungen)
T'Souke (Sooke)
Semiahmoo
Malahat
Tsartlip
Tsawout
Esquimalt
B) New Westminster (no language affiliiation)
C) Tsimshianic peoples - Northern Mainland: Tsimshian, Gitxsan, Nisga'a
D) Haida
E) Southern Wakashan peoples
1) Nuu-chah-nulth - Nootka: Tla-o-qui-aht (Clayoquot), Mowachaht-Muchalaht, Ahousaht (formed from the merger of the Ahousaht and
Kelsemeht bands in 1951), Ehattesaht, Hesquiaht, Cheklesahht, Kyuquot, Nuchatlaht, Huu-ay-aht, (formerly Ohiaht), Hupacasath (formerly
Opetchesaht), Toquaht, Tseshaht, Uchucklesaht, Ucluelet
2) Ditidaht
3) Pacheedaht
F) Northern Wakashan peoples (Central Coast)
1) Kwakwaka'wakw
1.1) Laich-kwil-tach - Euclataws/Yuculta aka Southern Kwakiutl: Weewaikai (Cape Mudge), Wewaykum (Campbell River)
1.2) Koskimo
1.3) 'Namgis
2) Haisla - Kitamaat: Henaksiala
3) Heiltsuk (Bella Bella, at the community of the same name)
4) Wuikinuxv (Owekeeno)
G) Tsetsaut (extinct)
39
British Columbia Interior
A) Inland Tlingit
1) Áa Tlein Kwáan (Atlin people)
2) Deisleen Kwáan (Teslin people)
B) Athapaskan
1) Dakelh (Carrier)
1.1) Wet'suwet'en
2) Dene-thah (Slavey)
3) Tsilhqot'in (Chilcotin)
4) Sekani
5) Dunne-Za (Beaver)
6) Nicola Athapaskans (extinct)
7) Tahltan
8) Kaska Dena
C) Interior Salish
1) Nlaka'pamux (Thompson people)
2) Okanagan
3) Secwepemc (Shuswap)
4) Sinixt (Lakes)
5) St'at'imc people (Lillooet) people
5.1) Lil'wat
5.2) Lower Stl'atl'imx (Skatin, Semahquam, Xa'xtsa)
5.3) Nequatque
D) Ktunaxa (Kootenay)
40
Plains
Main article: Plains Indians
These people traditionally used tipis covered with skins as their homes. Their main sustenance was the bison, which they used as food,
as well as for all their garments. The leaders of some Plains tribes wore large headdresses made of feathers, something which is
wrongfully attributed by some to all First Nations peoples. Major ethnicies include the:
A) Anishinaabe
1) Plains-Ojibwa
B)
1)
2)
3)
C)
1)
D)
1)
2)
E)
F)
G)
Blackfoot
Kainai (Blood)
North Peigan
Siksika
Dene
Chipewyan
Nakoda
Assiniboine
Stoney
Plains-Cree
Tasttine (Beaver)
Tsuu T'ina (Sarcee)
Plateau
1) Ktunaxa (Kootenay)
2) Okanagan
3) Sinixt
41
4)
5)
6)
7)
St'at'imc (Lillooet)
Nicola
Nlaka'pamux (Thompson)
Secwepemc (Shuswap)
Western subarctic
These peoples live in the boreal forest in what are now Canada's western provinces and territories. They were originally huntergatherers dependent on caribou, moose and the fur trade. Most spoke Athapaskan languages except the Crees and Inland Tlingit.
Major ethnicities in the Yukon, Northwest Territories and the northern parts of the western provinces (British Columbia, Alberta,
Saskatchewan and Manitoba) include the following:
A) Cree
B) Dene
1) Chipewyan
2) Sahtu (includes Bearlake, Hare and Mountain peoples)
3) Slavey
4) Tli Cho
5) Yellowknives
C) Dunneza (also Dunne-za, Beaver, Tasttine)
D) Gwich'in (Kutchin, Loucheaux)
E) Hän
F) Kaska
G) Tagish
H) Tahltan
I ) Inland Tlingit
J) Southern and Northern Tutchone
42
Woodlands and eastern subarctic
Main article: Eastern Woodlands tribes
Major ethnicities include the
A) Anishinaabe
1) Algonquin
2) Nipissing
3) Ojibwa
3.1) Mississaugas
3.2) Saulteaux
4) Oji-cree
5) Ottawa (Odawa)
6) Potawatomi
B) Cree
C) Innu (Montagnais and Naskapi)
Atlantic coastal region
A)
B)
C)
D)
E)
Beothuk (Newfoundland extinct)
Innu (Labrador)
Maliseet
Mi'kmaq (Micmac)
Passamaquoddy
43
St. Lawrence River Valley
The largest First Nations group near the St. Lawrence waterway are the Iroquois. This area also includes the Wyandot (formerly
referred to as the Huron) peoples of central Ontario, and the League of Five Nations who had lived in the United States, south of Lake
Ontario. Major ethnicities include the:
A)
1)
2)
B)
Anishinaabe
Algonquin
Nipissing
Haudenosaunee (Iroquois)
1) Cayuga (Guyohkohnyo)
2) Mohawk (Kanien'kéhaka)
3) Oneida (Onayotekaono)
4) Onondaga (Onundagaono)
5) Seneca (Onondowahgah)
6) Tuscarora (Ska-Ruh-Reh)
C) Munsee branch of the Lenape (Delawares)
D) Neutral
E) Tobacco
F) Wyandot (Huron)
44
Carte des Premières Nations au Canada
45
Carte des Premières Nations aux États-Unis
46
Carte des Premières Nations aux États-Unis (en langue russe)
47
Chefs des Premières Nations du Canada
Nom
Années
Note
Donnacona:
1534 – 1539
_______________:
____ - _____
Membertou:
____ - 1611
Anadabijou:
1603 – 1628
Tessouat I:
1629 – 1636
Tessouat II:
1636 – 1654
Otreouti:
1659 – 1688
Kondiaronk:
1682 – 1701
Tareha:
1691 – 1695
Nescambiouit:
1693 – 1727
Otachete:
1697 - _____ (Pas trouvable par l’internet)
Kiala:
1733 – 1734
Minweweh:
1734 – 1770
*Pontiac:
1755 – 1769
______________:
____ - _____
*Tecumseh:
1794 – 1813
(Kwa'lila, Nicola and Chilliheetza)
(Premières Nations de Kamloops)
______________:
____ - _____
Pied-de-Corbeau:
1865 – 1887
Louis Riel (?):
1869 – 1870
Levy General:
1873 – 1923
(Premier représentant international)
Gabriel Dumont:
1875 – 1885
Big Child:
1876 – 1896
Ovide Sioui:
1920 – 1929
Ludger Bastien:
1929 – 1935
Herménégilde Vincent:
1935 – 1941
Théophile Gros-Louis :
1941 – 1944
Aimé Romain :
1944 – 1947
Origène Sioui:
1947 – 1949
Émile Picard:
1949 – 1955
Alphonse T. Picard:
1955 – 1964
Max Gros-Louis:
1964 – 1984
Walter Dieter:
1968 – 1970
George Manuel:
1970 – 1976
*Chef d’une Nation sise en territoire des Etats-Unis
Chefs des Premières Nations du Canada
Nom
Noel Starblanket:
Delbert Riley:
David Ahnakew:
George Erasmus:
Ovide Mercredi:
Phil Fontaine:
Mathew Coon Come:
Phil Fontaine:
Shawn A-in chut Atleo:
Perry Bellegarde :
Années
Note
1976 – 1980
1980 – 1982
1982 – 1985
1985 – 1991
1991 – 1997
1997 – 2000
2000 – 2003
2003 – 2009
2009 – 2014
2014 - ????
49
La Grande Paix
de Montréal
de 1701
50
Ratification De la Paix
Faite au mois de septembre dernier, entre La Colonie du Canada, Les Sauvages, Ses
alliés et les iroquois dans une assemblée générale des chefs de chacune de ces
nations. Convoquée par monsieur le Chevalier de Callières gouverneur et lieutenant
général pour le Roy en la nouvelle France.
A Montréal le quatrième aoust 1701. Comme il n’y avait icy l’année dernière que des
députés des hurons et des outaouac lorsque je fis la paix avec les Iroquois pour moy et
tous mes alliés, je jugeay qu’il estait nécessaire d’envoyer le Sieur de Courtemanche et
le Révérend P. Anjalran chez les autres nations mes alliés qui estaient absents pour
leur apprendre ce qui s’estait passé, et les inviter à descendre des Chefs de chacune
avec les prisonniers iroquois qu’ils avaient afin d’écouter tous ensemble ma parole.
Traité de La Grande Paix de Montréal de 1701
J’ay une extrême joye de voir icy présentement tous mes enfans assemblés vous
hurons, outaouacs du Sable, Niskakons, outaouacs Sinago, nation de la fourche,
Sauteurs, potrouatamis, Sakis, puants, folles avoines, renards, maskoutins, Miamis,
Minois, Mikois, nepissingues, algonquins, temiscamingues, Cristinaux, gens des terres,
Kikapoux, gens du Sault, de la montagne, abenakis, et vous nations iroquoises, et que
m’ayant remis les uns, et les autres vos intérêts entre les mains je puisse vous faire
vivre tous en tranquillité; je ratifie dont aujourd’huy la paix que nous avons faite au mois
d’aoust dernier voulant qu’il ne soit plus parlé de tous les coups faits pendant la guerre,
et je me saisy de nouveau de toutes vos haches, et de tous vos instruments de guerre,
que je mets avec les miens dans une fosse sy profonde que personne ne puisse les
reprendre, pour troubler la tranquillité que je rétablis parmy mes enfans, en vous
recommandant lorsque vous vous rencontrerez de vous traiter comme frères et
d’avouar accomoder ensemble pour la chasse de manière qu’il n’arrive parmy vous, et,
de faire en sorte que cette paix ne soit pas troublée. Je répète ce que j’ay déjà dit dans
le traité que nous avons fait, que s’il arrive que quelqu’un de mes enfans en frappe un
autre, celuy qui aura été frappé ne se vengera point, ny par luy ny par aucun de sa part,
mais il viendra me trouver pour que je luy en fasse faire raison, nous déclarant que si
l’offensant refusait d’en faire avec satisfaction raisonnable, je me joint avec mes autres
alliés à l’offensé pour l’y contraindre ce que je ne crois pas qui puisse arriver, par
l’obéissance que me doivent mes enfans qui se souviendront encore de ce que nous
arrestons présentement ensembles, et pour qu’ils ne puissent l’oublier, j’attache mes
paroles aux colliers que je vais donner à chacune de vos nations afin que les anciens
les fassent exécuter par leur jeunes gens, je vous invite à fumer dans ce calumet de
paix où je commence le premier et à manger de la viande et du bouillon que je vous fais
préparer pour que j’aye comme un bon père la satisfaction de voir tous mes enfans
réunis.
Je garderay ce calumet qui m’a esté présenté par les miamis afin que je puisse vous
faire fumer quand vous viendrez me voir.
51
Après que toutes les nations cy dessus eurent entendu ce que monsieur le Chevalier de
Callière leur dit, ils répondirent comme il suit :
LE CHEF DES KISKAKONS
Je n’ay pas voulu manquer mon père ayant su que vous me demandez les prisonniers
des Iroquois, à vous les apporter en voilà quatre que je vous présente pour en faire ce
qu’il vous plaira. C’est avec cette porcelaine (wampum) que je les ay délié et voicy un
calumet que je présente aux iroquois pour fumer ensembles quand nous nous
rencontrerons, je me réjouy de ce que vous avez donné à la terre qui estait bouleversée
et souscrit volontiers à tout ce que vous avez fait.
LES IROQUOIS:
Nous voilà rassemblé notre père comme vous l’avez souhaité, vous plantâtes l’année
dernière un arbre de paix et nous y mires des racines et des feuilles pour que nous y
fussions à l’abry, nous espérons présentement que tout le monde entend ce que vous
dites, qu’on ne touchera point à cet arbre, pour nous nous vous assurons par ces
quatre colliers que nous suivrons tout ce que vous aurez réglé; nous vous présentons
deux prisonniers que voicy et nous vous rendrons les autres que nous avons. Nous
espérons ainsy présentement que les portes sont ouvertes pour la paix, qu’on nous
envoyera le reste des nostres.
LES HURONS:
Nous voilà icy comme vous l’avez demandé, nous vous présentons douze prisonniers
dont cinq veulent retourner avec nous, pour les sept autres vous en ferez ce qu’il vous
plaira, nous vous remercions de la paix que vous nous aurez procurez et nous la
ratifions avec joye.
JEAN LE BLANC – OUTAOUAC DU SABLE:
Je vous ay obéy mon père aussy tôt que vous m’avez demandé en vous ramenant deux
prisonniers dont vous serez le maitre. Quand vous m’avez commandé d’aller à la
guerre, je l’ay fait et à présent que vous me le défendez j’y obey, je vous demande mon
père par ce collier que les iroquois libèrent mon corps qui est chez eux, et qu’il me le
retourne, c’est-à-dire les gens de la nation.
SANGOUESSY – OUTAOUAC SINAGO:
Je n’ay pas voulu manquer à vos ordres mon père quoy que je n’ure point de
prisonniers, cependant voilà une femme et son enfant que j’ay retenu vous ferez ce qu’il
vous plaira, et voilà un calumet que je donne aux iroquois pour fumer comme frères
quand nous nous rencontrerons.
CHICHICATALO – CHEF DES MIAMIS:
Je vous ay obey mon père en vous ramenant 8 prisonniers Iroquois pour en faire ce
qu’il vous plaira. Si j’avais eu des canots, je vous en aurais amené d’avantage, quoy
que je n’aye point icy des miens qui sont chez les iroquois, je vous ramènerez ce qui
52
m’en reste, si vous le souhaité, ou je leur ouvriray les portes pour qu’ils s’en retournent.
ONANGUISSET – POUR LES SAKIS:
Je ne fais qu’un même corps avec vous mon père, voilà un prisonnier Iroquois que
j’avais fait à la guerre et qu’en vous le présentant je luy donne un calumet pour
emporter chez les Iroquois et fumer quand nous nous rencontrerons. Je vous remercie
pour éclairer le soleil quy fut noir depuis la guerre.
LA MIKOIS
N’ayant point d’autre volonté que la vôtre j’obéy à ce que vous venez de faire,
LES ALGONQUINS
Je n’ay point de prisonniers à vous rendre mon père l’algonquin est un de vos enfans
qui a toujours esté à vous et qui y sera tant qu’il vivra, je prie le maistre de la vie que ce
que vous faites aujourd’hui dure.
LES NIPISSINGUES
Je n’ay pas voulu manquer à me rendre icy comme les autres pour écouter votre voix,
j’avais un prisonnier iroquois l’année passée que je vous ay rendu, voilà un calumet que
je vous présente pour le donner aux iroquois si vous le souhaitez afin de fumer
ensembles quand nous nous rencontrerons.
LES SAUTEURS ET LES PUANTS
Je vous aurais amené mon père des esclaves iroquois sy j’en avais eu, voulant vous
obéir en ce que vous m’ordonnez, je vous remercie de la clarté que vous nous donnez
et je souhaite qu’elle dure.
LES FOLLES AVOINES
Je suis seulement venu mon père pour vous obéir et embrasser la paix que vous avez
faite entre les Iroquois et nous.
LES MASKOUTINS
Je ne vous amène point d’esclave iroquois parce que je n’ay pas esté en party contre
eux depuis quelque temps, m’étant amusé à faire la guerre à d’autres nations, mais je
suis venu pour vous obéir et vous remercier de la paix que vous nous procurez.
MIS8ENSA – CHEF OUTAGAMIS
Je n’ay point de prisonniers à vous rendre mon père, mais je vous remercie du beau
jour que vous donnez à toute la terre par la paix, pour moy je ne perdray jamais cette
clarté.
ONANGUISSET – CHEF DES POTROUATAMIS
Je ne vous feray point un long discours, je n’ay plus que deux prisonniers que je mets à
vos deux côtés pour en faire ce qu’il vous plaira, voilà un calumet que je vous présente
pour que vous le gardiez, ou que vous le donniez à ces deux prisonniers afin qu’ils
fument dedans chez eux, je suis toujours prêt à vous obéir jusqu’à la mort.
53
LES GENS DE LA MONTAGNE
Vous aurez fait assembler icy notre père toutes les Nations pour faire un amas de
haches et les mettre dans la terre, avec la vostre, pour moy qui n’en avoir pas d’autre,
je me réjouy de ce que vous faites aujourd’hui, et j’invite les Iroquois à nous regarder
comme leur frères de ce que vous éclairez le soleil qui noir obscure depuis la guerre.
LES GENS DU SAULT
Vous n’ignorez pas vous autres Iroquois que nous ne soyons attachés à notre père
nous qui demeurons avec luy et qui sommes dans son sein, vous nous envoyâtes un
collier il y a trois ans pour nous inviter à nous procurer la paix nous vous en envoyâmes
un, en réponse nous vous donnons encore celuy cy pour vous dire que nous y avons
travaillé, nous ne demandons pas mieux qu’elle soit de durée faire aussy de vostre
costé ce qu’il faut pour cela.
L’ABENAKIS
Quoy que je parle les derniers, je ne suis pas moins vostre mon père, vous savez que
je vous ay toujours esté attaché, je n’ay plus de haches vous l’avez mise dans une
fosse l’année dernière et je ne la reprendray que quand vous me l’ordonnerez.
Signatures des chefs dans l’ordre :
8netsi8an [Ohnonsiownni] :
Onondaga
Tourenguenion :
Seneca
Soue8on [Soueouon] :
pour l’Oneida
Garonhiaron :
Cayuga
Symbole de « Le Rat » [Kondiaronk] :
Chef des Hurons
Le Brochet [Kinonge] :
pour l’Outaouac du Sable
Mesc8adoue [Miskouadoue] :
Abenakis de l’Acacie
8ta8libris [Outaliboi] :
pour l’Outaouac Sinago
Haronhiateka :
Chef des Gens du Sault
Mechayon :
Chef des Gens de la Montagne
Kile8iskingie [Kileouiskingie] :
pour les Kiskakons
Ela8esse [Elaouesse] :
pour l’Outaouac de la Fourche
Symbole des Missisaugas
Symbole des Amikwas :
Chef Mahingan
Symbole des Saulteurs :
Chef 8abangue [Ouabangue]
Symbole des Algonkins
Symbole du village le Pangicheas [Piankashaws]
Symbole des Chichicatallos [Chichicatalo] :
Chef du village [nation Miamis]
Symbole du village construit sur la Rivière St-Joseph [sous le même pictogramme ou la
même signature que le village précédent]
Symbole de 8tilirine? 8tiliriue? [Outilirine]
Chef
Symbole du village du Kouera Kouitane [Coiracoentanons]
Symbole du village du Peauria [Peorias]
54
Symbole du village des Monisgouenas [Moingwenas]
Symbole du village des Marouas [Maroas]
Une proie [au-dessus du pictogramme précédent]
Symbole d’un village
Symbole d’un Chef
Symbole des Sakis {Sauks]
Symbole d’un village
Symbole de Kinetouan :
Chef
Symbole des Atagamis [Outagamis]
Symbole du village des Puants [Winnebagos] Chef 8abarich [Ouabarich]
Symbole des Malouminis [Menominees]
descendant du Chef Paitchico
[Paintage]
Symbole du village Nypynar
descendant du chef Couscain
descendant de Michicana
Signé par: Le Chevalier de Callières, Bochard de Champigny et autres
Références:
1) Traité original:
http://collectionscanada.gc.ca/pam_archives/index.php?fuseaction=genitem.displayEco
pies&lang=eng&rec_nbr=3050235&title=%5BRatification+de+la+paix+conclue+entre+le
s+Fran%C3%A7ais%2C+leurs+alli%C3%A9s+...%5D.+&ecopy=e000790884&back_url
=()
2) The Great Peace of Montréal of 1701, Auteur: Gilles Havard, Éditeur: McGillQueen’s Press 2001
3) Wikipedia: http://fr.wikipedia.org/wiki/Grande_paix_de_Montr%C3%A9al#Entente
55
Numbered Treaties within Canada
Watch this page
Numbered Treaties
Map of Numbered Treaties of Canada. Borders are
approximated.
Context
Treaties to transfer large tracts of land from the First Nations
to the Canadian Government in return for different promises
laid out in the Treaty
Signed
Between 1871 - 1921
Signatories
Key Representatives of the BritishCrown: Adams George
Archibald,Alexander Morris, David Laird,Duncan Campbell
Scott, Wemyss Mackenzie Simpson, S.J Dawson,William J.
Christie, James McKay,James MacLeod, James Hamilton
Ross, J.A.J. McKenna, Samuel Stewart, Daniel G.
MacMartin, Henry Anthony Conroy,
Key Representatives of First Nations
Groups: Crowfoot(Blackfoot Nation), Big Bear (Cree
Nation), Chief Powassin (Ojibwe Nation), Chief
Keenooshayoo (Athabasca First Nations)
Languages
English,
Numbered Treaties at Wikisource
The Numbered Treaties (or Post-Confederation Treaties) are a series of eleven treaties signed
between the Aboriginal peoples in Canada (or First Nations) and the reigning monarch of
Canada (Victoria, Edward VII orGeorge V) from 1871 to 1921.[1] These agreements were
created to allow the Canadian Government to pursue settlement and resource extraction in the
affected regions, which include modern day Alberta, British Columbia, Manitoba, Ontario,
Saskatchewan, and the Northwest Territories.These treaties provided the Dominion of
Canada large tracts of land in exchange for promises made to the Aboriginal people of the
area.[2] In return for surrendering rights to traditional lands First Nations were promised reserve
56
lands, annual annuity payments, farming implements, education allowances, the rights to hunt /
trap / fish on their new reserve lands, etc. These terms were dependent on individual negotiations
and so specific terms differed with each Treaty.
These Treaties came in two waves—Numbers 1 through 7 from 1871-1877 and Numbers 9
through 11 from 1899-1921. In the first wave, the treaties were key in advancing European
settlement across the Prairie regions as well as the development of the Canadian Pacific Railway.
These signings enabled the completion of John A. Macdonald’s national dream of
connecting Canada from sea to sea. First Nations communities were forced into signing since aid
was greatly needed due to rampant disease and the loss of the buffalo.[3] While in the second
wave, resource extraction was the main motive for government officials. This is seen
within Treaty 9 when the government ruled out hydro sights as reserve lands,[4] and in Treaty
11when oil was found in the Northwest Territories (one year prior to the Treaty being
implemented).
Today, these agreements are upheld by the Government of Canada,administered by Canadian
Aboriginal law and overseen by the Minister of Aboriginal Affairs and Northern
Development.[5] However, the Numbered Treaties are criticized and are a leading issue within
the fight for First Nation rights. The 1982 Constitution Act gave protection of First Nations and
treaty rights under Section 35. It states, “Aboriginal and treaty rights are hereby recognized and
affirmed”.[6] This phrase however was never fully defined. As a result, First Nations must attest
their rights in court as the case in R v Sparrow.[7]
Through centuries of interaction First Nations view the Numbered Treaties as sacred.[6] As an
expression of this association, First Nations in Canada and members of the Federal Government
will regularly meet to celebrate milestone anniversaries, exchange ceremonial and symbolic
gifts, and discuss treaty issues. Treaty Days are celebrated in Nova Scotia, Saskatchewan and
Manitoba. In communities like that of Webequie First Nation it is a day to reaffirm First Nation
rights and promises made to them as they should not be forgotten.[8]
57
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Treaties Between the United States and Native
Americans
1778
 Treaty With the Delawares
1782
 Chickasaw Peace Treaty Feeler
1784
 Treaty With the Six Nations
1785
 Treaty With the Wyandot, etc.
 Treaty With The Cherokee
1786
 Treaty With the Chocktaw
 Treaty With the Chickasaw
 Treaty With the Shawnee
1789
 Treaty With the Wyandot, etc.
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1790
 Treaty With the Creeks
1791
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1794
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1795
 Treaty of Greenville
1805
 Chickasaw Treaty
1816
 Treaty With the Chickasaw
1818
 "Secret" Journal on Negotiations of the Chickasaw Treaty of 1818
 Treaty With the Chickasaw : 1818
1826
 Refusal of the Chickasaws and Choctaws
to Cede Their Lands in Mississippi : 1826
58
21st
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1828
 Treaty With The Potawatami, 1828.
1830
 Treaty With the Chickasaw : 1830, Unratified
1832
 Treaty With the Potawatami, 1832.
1852
 Treaty with the Apache, July 1, 1852.
1853
 Treaty with the Comanche, Kiowa, and Apache; July 27, 1853
1865
 Treaty with the Cheyenne and Arapaho; October 14, 1865
 Treaty with the Apache, Cheyenne, and Arapaho; October 17, 1865.
1867
 Treaty With the Kiowa, Comanche, and Apache; October 21, 1867.
1868
 Fort Laramie Treaty : 1868
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59
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19th
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20th
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21st
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Indian Land Cessions in the USA
60
Notes
Supplémentaires
61
Premières
Nations
62
63
64
65
66
67
68
69
70
Американские индейцы произошли из Сибири, считают
исследователи
27 Ноября 2007, 14:24
Ученые Мичиганского университета проанализировали генетические вариации 678
маркеров ДНК 29 современных поселений коренных американцев Северной,
Центральной и Южной Америки, чтобы ответить на вопрос об их происхождении.
Ученые пришли к выводу, что их сибирское происхождение намного более
вероятно, чем южно-азиатское или полинезийское. Исследователям удалось
установить, что генетическое сходство с сибирскими группами уменьшается по
мере удаления от Берингова пролива.
Эти сведения дополнили существующие археологические доказательства того, что
коренное население Америки пришло в нее по северо-западному пути через
перешеек, который существовал на месте Берингова пролива около 12 тысяч лет
назад. Генетический анализ дал достаточно четкие доказательства того, что
наиболее вероятные предки коренного американского населения находятся в
Восточной Азии.
71
Prehistoric Skeleton in Mexico Is Said to
Link Modern Indians to Earliest Americans
By SINDYA N. BHANOO
May 15, 2014
Most geneticists agree that Native Americans are descended from Siberians who
crossed into America 26,000 to 18,000 years ago via a land bridge over the Bering
Strait. But while genetic analysis of modern Native Americans lends support to this
idea, strong fossil evidence has been lacking.
Now a nearly complete skeleton of a prehistoric teenage girl, newly discovered in an
underwater cave in the Yucatán Peninsula, establishes a clear link between the ancient
and modern peoples, scientists say.
Writing in the journal Science, the researchers report that they analyzed
mitochondrial DNA — genetic material passed down through the mother — that was
extracted from the skeleton’s wisdom tooth by divers. The analysis reveals that the
72
girl, who lived at least 12,000 years ago, belonged to an Asian-derived genetic lineage
seen only in Native Americans.
Though her skull, found intact, is more narrow and angular than those of modern
Indians, and her face smaller and her features more protruding, “we know that at
least the maternal ancestry is shared,” said an author of the study, James Chatters, a
forensic anthropologist with Applied Paleoscience, a company in Bothell, Wash.
A view of Hoyo Negro, a submerged cave in the eastern Yucatán Peninsula in Mexico where the prehistoric girl's skeleton
was discovered.
RO
The reasons for the differences in skull size and shape are still a mystery, but modern
American Indians may have evolved to have broader, larger skulls because of
adaptations to different food, social or environmental conditions, Dr. Chatters said.
Angélique Corthals, a forensic anthropologist at the State University of New York at
Stony Brook, who was not involved with the study, said the find was “very exciting”
because it was a full skeleton.
“That’s really rare,” she continued. “They’ve been able to retrieve so much of the
mitochondrial DNA; that’s what makes it monumental.”
The researchers also used radiocarbon dating to approximate the skeleton’s age.
They now hope to retrieve nuclear DNA to determine paternal ancestry and study the
skeleton to understand the teenager’s health history, diet and body structure.
But that will have to wait: For now, the skeleton remains in the cave.
“Ultimately we’re going to have to retrieve her,” Dr. Chatters said.
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Frais pour un spectacle des Premières Nations
Bonjour M. Lord,
J'ai transmis l'information à Archie Martin et à
1) une dame, membres du Centre Wampum, qui donnent des conférences. M.
Martin m'a confirmé qu'il communiquerait avec vous. Je vous confirmerai
prochainement si la dame est disponible.
2) De plus, nous avons un groupe de chanteurs qui serait disponible.
3) Pour le spectacle de chants traditionnels Autochtone avec la participation des 4
drummers, ils demandent un cachet de $600. de l'heure (2x 30 min.) et $300.
pour une prestation d'une demi heure ( 2x 15 min.).
Si vous êtes intéressés, ils demandent plus de précisions quant à la date exacte et
l'horaire de la soirée ?
Au plaisir,
France Simon pour
le Centre Wampum
74
Saviez-vous que?
Bien des communautés des Premières Nations ne portent pas leurs vrais noms, par
exemple:
Mauvais nom
Vrai nom
Raison
Blackfeet
Blackfoot (Siksika)
Cheyenne
Gens (Tistisstas)
Cree
Four Bodies
Mohawk
Agnier
---
Haudenosaunee
Lors d'un recensement en 1830, un
homme blanc a mal compris le nom, lequel
est resté depuis.
Un mot Sioux mal prononcé qui
signifie Odd Talker.
Lors de la création du monde, le créateur a
mis sur terre 2 hommes et 2 femmes. Cree
est un mot d'origine française.
Mohawk est un mot autochtone qui signifie
« mangeur d’homme »
Confédération des Iroquois
Navajo
Les Gens (Dineh)
Navajo est un mot d'origine espagnol
Sioux
Snake
Un animal qui a le ventre sur le sol. Sioux
est un mot d'origine française
Mot
Tambour:
Babiche:
Anorak:
Mocassin:
Tobogan:
Shaputuan:
Les Escoumins:
Anticosti:
Manicouagan:
Negashka:
Kamouraska:
Oka:
Mascouche:
Shawinigan:
Eeyou Istchee:
Définition
Vient du mot Innu “Teueikan”. Il est l’instrument roi d’un pow-wow,
il est au cœur de la fête, il est le pouls de la Terre-Mère.
Vient du mot Micmac “Ababich” qui veut dire “Corde”. La babiche
est constituée d’intestins et de fines lanières de cuir d’animaux.
Elle est utilisée pour la construction de raquette, chaises, fils de
pêche, cordes pour les arcs, etc.
Vient de l’Innuktitut qui signifie “Veste à capuchon portée par les
skieurs”
Vient de l’Algonquin qui signifie “Chaussure en peau tannée”
Vient de l’Algonquin qui signifie “Type de traineau sans patins”
Vient de l’Innu qui signifie “Grande tente communautaire”
Vient de l’Innu qui signifie “Il y a beaucoup de graines”
Vient de l’Innu qui signifie “Là où l’on prend l’ours”
Vient de l’Innu qui signifie “Grande tasse”
Vient de l’Innu qui signifie “Falaise dangereuse”
Vient de l’Algonquin qui signifie “Il y a des joncs au bord de l’eau”
Vient de l’Algonquin qui signifie “Le doré” (le poisson)
Vient du Cri qui signifie “Ourson”
Vient de l’Algonquin qui signifie “Crête”
Mot cri qui signifie “La terre du peuple, notre terre”
75
Calendrier Haudenosaunee – Russe
Tsothohrkó:wa
Enníska
Enniskó:wa
Onerahtókha
Onerahtohkó:wa
Ohiarí:ha
Ohiarihkó:wa
Seskéha
Seskehkó:wa
Kenténha
Kentenhkó:wa
Tsothóhrha
/ January
/ February
/ March
/ April
/ May
/ June
/ July
/ August
/ September
/ October
/ November
/ December
/ Janvier
/ Février
/ Mars
/ Avril
/ Mai
/ Juin
/ Juillet
/ Aout
/ Septembre
/ Octobre
/ Novembre
/ Décembre
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/ Январь
/ Февраль
/ Март
/ Апрель
/ Май
/ Июнь
/ Июль
/ Август
/ Сентябрь
/ Октябрь
/ Ноябрь
/ Декабрь
Calvin Helin (@CalvinHelin) tweeted at 4:01 PM on Sat, May
24, 2014:
The American nation was modeled on the Iroquois
system of government.
Lisa Charleyboy (@UrbanNativeGirl) tweeted at 3:26 PM on
Sun, May 04, 2014:
We as #FirstNations are a collective of over 630
nations and on-reserve and off-reserve. Hard to have
a collective front. RE: AFN, etc.
Lisa Charleyboy (@UrbanNativeGirl) tweeted at 3:55 PM on Wed, Apr 30, 2014:
“Half the Aboriginal pop. is under 25. We have to understand the expansion
of resources is on traditional territories.” @BobRae48 #IWS14
Leah GW (@GWLeah) tweeted at 4:00 PM on Sun,
May 04, 2014:
In Canada- over 55 diff FN Langs. Many diff
cultures/ways. #WeDon'tAlwaysAgree but our
Culture teaches us 2 show #Respect.
@UBCIC @FNSummit
Moqwa' wen (No one) (@XAndrewww) tweeted at
11:46 PM on Mon, May 26, 2014:
« The Abenaki » are part of the Algonquian
peoples. Their name is from a word in their
language, meaning «dawn land people».
77
From: [email protected]
Subject: Kanien’kéha Language Survey results, Route 207 overpass inspection work tomorrow
(Wednesday)
Date: Tue, 1 Apr 2014 19:59:54 +0000
For PDF, visit Kahnawake.com
Kanien’kéha Language Survey results
The MCK Language & Culture Training Center, along with the Kanien’kehá:ka
Onkwawén:na Raotitióhkwa Language and Cultural Center, would like to announce the
results of a brief three-question survey that was conducted this past December and
January on the status of the Kanien’kéha language in our community.
The main question asked was, “What category do you consider your Kanien’kéha
language speaking ability?” Out of the 376 random people surveyed, 27% considered
themselves to be non-speakers, while 44% considered themselves to be beginners,
16% considered themselves intermediate, and 12% considered themselves advanced
speakers.
The age ranges of those surveyed were:





Under 18:
18-30:
31-49:
50-69:
70 and over:


4%
15%
30%
36%
15%
The survey results will be used to develop a Language Awareness Campaign for future
Kanien’kéha initiatives to increase fluency in Kahnawà:ke. The two groups would like to
take this time to thank Kahnawa’kehró:non who participated in the survey to capture a
snapshot of the state of the Kanien’kéha language in Kahnawà:ke.
For PDF, visit Kahnawake.com
78
"The narrative of the last two speakers who don't speak to each other is a powerful one,"
Anthropologist Daniel Suslak of Indiana University stated. "It strikes a chord with a lot of
people. It just happens to not be quite true."
Fighting Off Extinction: The Story of Indigenous Mexican
Languages
Rick Kearns
4/14/14
Mexico has 60 indigenous languages in danger of disappearing with 21 of those idioms in critical
danger due to dwindling numbers of native speakers and other factors but reports of the
imminent demise of the Ayapaneco language, which is on the critical list, are premature.
There are at least 6 million indigenous people who are speaking an indigenous language in
Mexico, including approximately 1.6 million people who speak Nahuatl and 796,000 Mayan
speakers. While these larger groups are gaining some momentum, with more and more books
and literature being produced in the languages, others are in danger.
In late March, Mexican scholars were quoted as saying that of the country's 143 Native
languages, 21 are in critical danger of disappearing, meaning that they have less than 200
speakers. Among the most critical are Kiliwa of Baja California that has 36 speakers, and
Ayapaneco from Tabasco that is spoken by two adults.
Prior to this year's announcement though, media outlets from around the world have focused on
the story of those two Ayapaneco adult men who are supposedly the last speakers of their
language. The stories about them, from a variety of publications, asserted that the language was
in even greater danger as the last two speakers, Manuel Vazquez, 78, and Isidro Velazquez (also
known as Don Chilo) in his 70s, were not speaking to each other.
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But according to Anthropologist Daniel Suslak of Indiana University, who has worked with the
two Ayapaneco men for 10 years, that story is not accurate.
"The narrative of the last two speakers who don't speak to each other is a powerful one," Suslak
stated. "It strikes a chord with a lot of people. It just happens to not be quite true."
"While Manuel and Isidro are far and away the best remaining speakers of Ayapaneco, they are
not the only two left," he asserted. "Several of the speakers that I met have passed away in recent
years, but a handful still remain, including Isidro's brothers and sister and a cousin of Manuel."
Along with those family members, Vazquez' son, also named Manuel, has been running an
Ayapaneco language school in their village and this year they will celebrate the 2nd Annual
Ayapaneco Language Festival.
"They also worked with a Mexican anthropologist to make a book that describes all of the
Ayapaneco terminology for talking about human anatomy," Suslak added. "So in fact, you could
say that they aren't the last speakers of Ayapaneco – they are the first writers!"
Suslak also mentioned that he had just submitted a new Ayapaneco dictionary to the Mexico's
National Institute of Indigenous Languages which will be printed before the end of the year.
Read more athttp://indiancountrytodaymedianetwork.com/2014/04/14/fighting-extinctionstory-indigenous-mexican-languages-154431
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Alaska becomes the second state to officially
recognize indigenous languages
By Casey Kelly
Posted on April 21, 2014 at 7:00 am
Category: Alaska Native Culture, Education, Featured News,Legislative News, State Government
Estimated reading time: 4 minutes, 19 seconds
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In the Senate gallery, an emotional Rep. Charisse Millett holds hands with Liz Medicine Crow while Senators debate the fate of
the bill. The legislation, which passed moments later, makes 20 Alaska Native languages official state languages alongside
English. (Photo by Skip Gray/Gavel Alaska)
Supporters of a bill to make 20 Alaska Native languages official state languages organized a
15 hour sit-in protest at the Capitol on Sunday. Their dedication paid off early this morning,
when the measure passed the Alaska Senate on an 18-2 vote.
House Bill 216 passed the Alaska House of Representatives last week, 38-0.
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It now heads to Governor Sean Parnell for his signature.
Dozens of people of all ages and races, many wearing their Easter finest, gathered in the
hall outside Sen. Lesil McGuire’s office. The Anchorage Republican and chair of the Senate
Rules Committee had the power to put House Bill 216 on the Senate’s calendar. But with end
of the legislative session looming, the bill’s supporters worried it was getting caught up in
last-minute, behind-the-scenes politics.
The group started their vigil just after noon, singing, dancing, and playing drums, and
talking about why Alaska Native languages are so important.
“Our language is everything. It’s the air we breathe. It’s the blood that flows through our veins,”
said Lance Twitchell, a professor of Native Languages at the University of Alaska Southeast.
Lance Twitchell and Liz Medicine Crow embrace after HB 216 passed. (Photo by Casey Kelly/KTOO)
HB 216 would add the state’s indigenous languages to a statute created by a 1998 voter
initiative, which made English the official language of Alaska. While the bill is largely
symbolic, Twitchell said it’s important to recognize all languages as equal.
“That’s all we want is equal value,” he said. “And there’s nothing wrong with standing up
and saying that. It takes a lot of courage to do that. And it takes a lot of something else to try
and go against that.”
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Many elders who attended the sit-in recalled being punished as children for speaking their
first languages. Irene Cadiente of Juneau said her teachers would hit her with a ruler when
they caught her speaking Tlingit.
“Sometimes I wonder when my hand hurts, is it on account of me speaking Tlingit?” Cadiente asked.
“My hands were rulered. Is that why it hurts? I never forget that.”
Cadiente said she’s proud that her great grandchildren are now learning to speak the
language.
Heather Burge, a student in the Native Languages program at UAS, said she didn’t
understand how HB 216 could become controversial.
“We should be at the point where this should be a non-issue,” Burge said. “But it’s still scary
to some people, which is a little disheartening. But hopefully we can get past this.”
Additional Coverage:
Coghill proposes change to Alaska Native languages bill
Alaska House sends Native languages bill to Senate
Alaska Native languages bill clears final House committee
House passes Soboleff Day as Native languages bill draws critics
Supporters cheer Alaska Native languages bill
After the group had been outside McGuire’s office for about 30 minutes, the senator’s Chief
of Staff Brett Huber announced the bill would be scheduled for a floor vote. McGuire later
made an appearance of her own.
“We just got the bill, so we’re going as fast as we can,” McGuire said. “But it’s nice to see all
of you. Thank you for coming, and thank you for your passion. I know you have support.”
It was 3 a.m. by the time the measure finally reached the floor.
Sen. Donny Olson, D-Golovin, who’s Inupiaq, said the bill would not have made it through
the legislature without a groundswell of support.
“The elders, the youth, Native and non-Native,” Olson said.
Senate Majority Leader John Coghill, R-North Pole, took responsibility for the delay in
getting the bill to the floor. Coghill tried to explain what he hoped to achieve last week when
he proposed amending the bill to create a new category in statute for “ceremonial
languages.”
“I thought if you had them in that place of honor you would aspire to them and honor
them,” Coghill said. “Where if you put them in this place, they’re more likely to be under
tension that I think would be harder to get to the honor and easy to get to divisiveness.”
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Coghill said he was an apologetic no vote. He added that he would be willing to own up to it
if he ends up being proven wrong. Sen. Pete Kelly, a Fairbanks Republican, was the other
Senator to vote against the bill.
After the bill passed, supporters gathered outside Senate chambers to embrace each other
and shed tears of joy. Twitchell summed up the feeling with a Tlingit phrase.
“We succeeded. We obtained,” Twitchell said after first saying it in Tlingit.
The bill explicitly says the official language designation does not require the state or local
governments to conduct business in languages other than English. But Twitchell said
putting them in the same part of the law builds momentum for future generations of Native
language speakers.
If Gov. Sean Parnell signs the bill into law, Alaska will become just the second state after
Hawaii to officially recognize indigenous languages.
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Keeping Indigenous Languages Alive in Mexico
inShare1
Source: National Geographic
by Jenna Randall
What if there were only a few dozen people in the entire world who spoke your native tongue?
What if you could count the number of people who fluently speak your language on one hand? This
alarming scenario is a reality for several Indigenous peoples in Mexico.
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According to the Centre for Research and Higher Studies in Social Anthropology (CIESAS), of the 143
Indigenous languages spoken in Mexico, 60 are at risk of extinction, and 21 are critically endangered.
To be classified as critically endangered, a language must have fewer than 200 speakers.
Many of these groups suffer from language “displacement,” which occurs when the younger
generation does not learn the Indigenous language, leaving only a group of seniors who speak the
language. Once the seniors pass away, the language dies with them.
Fluency in Indigenous languages began declining in Mexico in the 1930s when universal schooling
was introduced, and all Mexican students were taught in Spanish. Since then, migration,
intermarriage, and stigmatization have aided language erosion to its current state of emergency.
Further complicating the survival of Indigenous languages in Mexico are the 364 linguistic
variations that exist amongst language families. Even neighboring villages may speak languages
that fall within the same language family, but the individual, unique dialects are too different for the
neighbors to be able to understand each other.
In the case of one language, Ayapeneco (or Nuumte Oote, “the true language”), there are only two
elderly men who fluently speak the language. The very ironic twist is that they aren’t on speaking
terms. Don Chilo and Don Manuel do not get along, and therefore do not speak to each other.
Fortunately, they have moved past their differences enough to teach Ayapaneco together to children
and teenagers.
CIESAS researcher Lourdes de León Pasquel told Mexican news agency Investigación y Desarrollo
that a stable bilingualism in Mexico has to be the aim. According to the news agency, CIESAS has
found that “keeping the native language allows a great possibility of expressiveness and even
increases learning abilities.” Because keeping native languages alive is so important,
CIESAS anthropologists will use the information gathered in the report to start a revitalization
campaign, in which the younger generation will be encouraged to learn their native tongue and will
be taught all the benefits of knowing their language.
Another recent study shows that the survival of a non-dominant language, and of bilingual speakers,
depends on the determined efforts of just a few people. For these determined few, there are several
tools available to combat language extinction. The growing use of the internet amongst Indigenous
communities can be a great tool to fight language extinction; here, the language can be translated,
catalogued, and stored. By using their native language on the internet, Indigenous peoples also
combat the monopoly that languages with European origin (especially English, which is the
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language of choice for 56% of all internet pages) have over the cybersphere. Indigenous peoples can
also use recorders to record themselves speaking their Indigenous language, which is also a great
way to preserve oral traditions and histories.
For 21 language groups in Mexico, the reality of language extinction is rapidly approaching. The
importance of preserving these languages is being realized, but not quickly enough. The prospect of
becoming the next Don Chilo and Don Manuel is sobering; being stuck with the last person who
speaks your language, who also happens to be your rival. Fortunately, the story of these two men
shows us that even rivals can unite for something as important as the preservation of their language
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Celebrating and Preserving Indigenous Language
by Britnae Purdy
(originally posted May 28, 2013)
There are approximately 7,000 different languages spoken around the world today. That is
approximately 7,000 different collections of sounds and symbols developed by groups of people to
uniquely describe their daily lives, surroundings, emotions, needs, and experiences. These 7,000
languages hold the capacity to build peace, negotiate understandings, spark conflict, create unions,
build families, tell jokes, raise children, practice spirituality, and pass on knowledge, lore, and
tradition to future generations. Of these 7,000 languages, 5,000 of them are spoken by indigenous
peoples representing just 6 percent of total world population.
Horrifically, 90 percent of these languages are in danger of becoming extinct within the next one
hundred years. One language dies every two weeks.
Languages are threatened when a population becomes victim to systems such as imperialism,
colonialism, global economic development, and militarism that emphasize the cultural dominance of
one group of people over another. Language loss has always occurred as large groups come into
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contact with smaller groups, creating dominant and minority languages, but the rate at which
languages have disappeared has accelerated rapidly over the past century. The loss of a language
represents the loss of much of that community’s cultural heritage, autonomy, power, and
connectivity.
First Peoples is proud to have partnered with Cultural Survival, a Massachusetts-based NGO, forProud
to Be Indigenous Week. Cultural Survival, along with its many partners, works diligently to preserve
Native American language through funding language-immersion programs, awareness-raising, training
teachers and leaders, and advocating for political support for language-preservation programs.
Cultural Survival feels that preserving native languages enhances the quality of life of both
individuals and entire communities. Their findings show that “when language is revived, it tends to
lift whole communities. Children’s performance in (and attendance at) school improves when their
identity is positively affirmed and enforced, and they tend to graduate and go on to college at much
higher rates.”
Cultural Survival’s efforts focus on Native American languages. Originally, 300 different
languages were spoken by 600 different tribes in North America; today, only about 139 Native
languages remain. Of those languages, the vast majority are spoken only by middle-aged or elderly
adults. Only 20 of these languages are widely spoken by children, and 55 of them are spoken by only
1-6 people. When these speakers pass away, the language literally dies with them.
Cultural Survival attributes the rapid loss of Native languages in North America to the oncecommon practice of removing Native American children from their homes and placing them in
Western-style, church-run boarding schools in order to forcibly “civilize” them. As Cultural Survival
says, “If children dared to speak their languages at school, they were severely punished, and often
beaten. When these children grew up, they chose not to speak their indigenous language to their
own children in order to protect them from discrimination and abuse, and the languages began to
die….taking with them tens of thousands of years of accumulated cultural heritage, sophisticated
environmental understandings, spiritual traditions, and a unique aspect of humanity.” Oklahoma is
the most language-diverse region of America, reflecting the United States’ brutal history of conflict
with Native Americans – the languages spoken in Oklahoma belong to both the original tribes of the
state as well as the numerous tribes that were forced to relocate to reservations there in the 1800s. In
other areas of the world dominant language policies entirely outlawed the use of native languages –
for example, the Soviet-era “Russian-only” policies contributed to the loss of indigenous languages
across Eurasia and even created hybrid languages, such as Mednyi Aleut, which contains both
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Russian and Aleut languages features. In some cases, even without specific policies, native speakers
transitioned to the dominant language for the widespread utility and accompanying prestige of the
“imperial” language.
National Geographic’s Enduring Voices project has done great work with recording and preserving
endangered languages. Their interactive map provides information on a variety of language “hot
spots” around the world, as well as extensive information on preservation programs and linguistics
specificities. National Geographic is also in the process of producing a number of talking dictionaries,
which allow users to explore recordings of several endangered languages, including Matukar Panau, a
language in Papua New Guinea that prior to 2009 had never been written nor recorded, Ho, spoken
by one million residents of India but incapable of being typed on a computer, and Remo, an Indian
language that has been previously undocumented. Many indigenous languages are threatened
because they do not exist in a written form, making it easier for certain words to be lost if not used
frequently. For example, when the!Kung people of Namibia and Botswana switched from a hunting
and gathering lifestyle to cattle-herding, the traditional words used for hunting and gathering
knowledge fell into disuse. In Africa, 80 percent of the 2,000 different spoken languages have no
written form.
The danger of language loss is ecological as well as cultural. As National Geographic states, “much
of what humans know about nature is encoded only in oral languages. Indigenous groups that have
interacted closely with the natural world for thousands of years often have profound insights into
local lands, animals, plants, and ecosystems – many still undocumented by science. The Tufa people
of Siberia, for example, are traditional reindeer herders. Their language, now spoken by only 30
elderly people, has extensive vocabulary for describing reindeer. The language of the Yami, residents
of the tiny Irala Island in south Taiwan, identifies over 450 different types of fish and strictly
regulates which fish may be consumed and by whom. Another fascinating example is Kallawaya, a
language spoken by medicinal farmers in central South America. This language, used primarily to
describe the medicinal uses of local plants, has been kept secret, passed down only from father to
son or grandfather to grandson. Many of these descriptive words have no translations in other
languages.
Though the threat to native languages is severe, there are success stories. In 2002 the Mandi people
of Papua New Guinea met to collectively design an alphabet for their language,Wiarumus, and have
been actively promoting language use among their children since then. Native news networks such
as Indigenous Peoples Issues and Resources and Vision Maker Media, two more Proud to Be Indigenous
90
Week partners, support the belief that “cross-cultural communication, cooperation, and
understanding – as well as easily accessible information and resources – is one of the keys to helping
indigenous peoples maintain their language, culture, and identity,” and provide native-language
new stories, films, radio broadcasts, music, and more. Cultural Survival has launched two websites
to promote language preservation. The Language Gathering provides a common place for language
programs to share their stories and seek advice from other groups, while Our Mother
Tongues provides a wide array of educational material including native language e-postcards, a North
American language map, and video recordings of native speakers. Some recent short film productions
such as Cry Rock and History is Unwrittenhave addressed issues pertaining to language preservation.
It is critical that we protect and rehabilitate native languages around the world. Doing so is critical to
strengthening individual communities as well as preserving the cultural diversity necessary for
maintaining a fascinating, complex, beautiful, and healthy world. Now is the time to speak up!
91
At California Hospital, Knowledge of Indigenous
Languages is Vital
by Jenna Randall
92
There are few places in the world where a language barrier is more terrifying to face than at a
hospital. Imagine having a pain but not being able to precisely describe it to your doctor, or not
being able to explain to your doctor that you don’t want a Caesarean section because it violates your
religious principles. This is the position that many patients at Natividad Medical Center in Salinas,
California find themselves in.
Located south of San Jose, Salinas has seen a dramatic increase in the number of Central Americans
immigrating to the area in recent years. As a result, Natividad Medical Center acquired several
Spanish medical interpreters to act as liaisons between patients and doctors. But problems arose
when several Central American patients were admitted to the hospital speaking only their
Indigenous languages, not Spanish. There are a multitude of different Indigenous peoples in Central
America, many with unique Native languages; workers at Natividad found themselves regularly
encountering up to 12 different Indigenous Central American languages; and each language family
has several different regional variations.
There are a number of reasons why someone from Mexico, Belize, Guatemala, or any other Central
American country would not speak Spanish. First, many of these Indigenous peoples do not have
access to bilingual education, meaning they had no opportunity to learn Spanish. If they lived in a
predominantly Indigenous village, they would have no need to learn Spanish. Mostly, however,
these people are proud of their Indigenous languages and heritage and do not want to be forced to
communicate in Spanish.
Natividad’s solution to this problem was to start a program in 2011 training Indigenous language
medical interpreters to help patients understand their diagnoses and procedures. These language
interpreters are specially trained in medical vocabulary and practices to help guide patients through
their time at Natividad. Many of the interpreters remember firsthand how daunting it was to come
to the United States and speak neither English nor Spanish. Their personal knowledge of Indigenous
languages has been fruitful: the interpretation program, which is free to hospital patients, now
serves more than 100 patients per month.
Other hospitals and organizations who frequently interact with Indigenous peoples heard about
Natividad’s success and began approaching Language Access Coordinator Victor Sosa about ways
in which they could obtain Indigenous language interpreters. Seeing the great need for interpreters,
Sosa founded Indigenous Interpreting +, a program that trains Indigenous interpreters for private
93
companies. By charging the companies a fee for their services, Sosa hopes to make Natividad’s probono interpreting program self-sufficient in the next few years.
(Picture taken from Indigenous Interpreting + website)
94
CNN.com
Shiprock Gallery (above) is one of many top places to explore in Indian Country, Dana Joseph
says.
CNN Contributor Explores the 9 Best Places to
Experience Native Culture
ICTMN Staff
4/17/14
CNN contributor Dana Joseph says that American Indian culture is “alive and thriving.”
“Think Native American culture has been co-opted by casinos, twisted by inaccurate films,
relegated to the rez or buried with arrowheads? No chance,” Joseph writes onCNN.com.
RELATED 9 Great Places to Experience American and Native Culture
While Joseph touches on somewhat obvious locations in Indian Country – Oklahoma, Phoenix,
Santa Fe, and places like the National Museum of the American Indian in Washington, D.C. – he
does mention some of the biggest events, such as the Gathering of Nations, the Indian Fair and
Market and activities that people outside of Indian Country might not know about.
The first item on Joseph’s list, traveling from East to West, was New York City.
The George Gustav Heye Center is part of the National Museum of the American Indian. "The
Heye Center began as the personal collection of George Gustav Heye, a wealthy investment
banker who collected nearly a million items that became the largest collection of American
Indian items in the world," NMAI director Kevin Gover (Pawnee) toldCNN.
New York has the largest indigenous population in the United States, but there are a few great
spots for travelers to check out after they’ve reviewed some of the exhibits at the museum. A
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very hip jazz lounge, and restaurant called Analogue, for example, in the West Village is owned
by Jesse Wilson, of the Colville Nation, and his business partner Jared Gordon.
Moving to the opposite coast, Joseph boasts about the American Indian Film Festival in San
Francisco.“It's hard to imagine from modern American Indian film subjects and the festival's Bay
Area setting that the lands south of the Golden Gate Bridge were once home to the Ohlone, or
Costanoan, tribe, and north of the bridge, especially in what's now Marin County, to the Miwok
tribe. For a small taste of what the region was like when American Indians inhabited it centuries
before high-tech modernity, you can visit the Marin Museum of the American Indian in Novato's
Miwok Park.”
The 39th annual American Indian Film Festival takes place November 1-9, 2014.
Oklahoma has the second highest percentage of Native Americans in the country, so
it’s a given that dozens of places were highlighted by CNN, including the Cherokee
Heritage Center, the Tahlequah Original Historic Townsite District, the John Hair
Museum and Cultural Center and the Cherokee Supreme Court Museum.
Two worthwhile events are also coming to Oklahoma City and Shawnee, Oklahoma,
respectively, in June 2014: the Red Earth Festival and Jim Thorpe Native American
Games.
Oddly enough Joseph, who is the editorial director of Cowboys & Indians magazine, did
not mention any events in Dallas, where he is based. The Salish Sea in the Pacific
Northwest was the final destination that was listed.
“As much as it might now be about coffee and grunge culture, the Pacific Northwest is
also formline art, totem pole, longhouse and dugout canoe country. Puget Sound, the
Strait of Juan de Fuca and the Strait of Georgia are all part of the Salish Sea. You could
do all sorts of things in the region to get a feel for the richness of its tribal past.”
Among some other locations Joseph mentioned in the Pacific Northwest were the
Suquamish Museum and Cultural Center, Blake Island’s Tillicum Village, and in
Vancouver, Canada, there’s Stanley Park and the Klahowya Aboriginal Village.
You can read the entire article at CNN.com.
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The Métis — Ignored No Longer
May 13, 2015 2:10 pm
There are emerging signs that the Federal Government is finally recognizing Métis land claims.
The people of the Métis Nation number 350,000 who are spread across much of Canada and
some of the northwestern U.S.A.
The definition of the members of the Métis Nation put forward by the Métis National Council is:
those who self-identify as Métis, are distinct from other Aboriginal peoples, are of historic Métis
ancestry and who are accepted by the Métis Nation.
This unique identity, unlike any other in the world, began in the 1700s, when European fur
traders and voyageurs, mostly French, met and married the indigenous women of North America,
often Cree or Ojibwe, and their children and descendants through the generations were raised in
a fusion of colonial and aboriginal cultures.
Consequently, written history, oral history, and legal records have enabled the Métis Nation to
document their treatment by governments, whether French, British, Canadian, territorial or
provincial, and that treatment has been conclusively lacking in fairness, honesty, or honour.
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One of the paper trails which enables Métis to trace their roots includes the infamous scrip, a
piece of paper given to Métis children of the Red River Settlement as a way of giving those
7,000 children a “head start” since they were already living in a place which the government was
determined to open to settlement.
Why additional settlement was encouraged seems impossible to comprehend now. If they
already had 12,000 settlers, of which 10,000 were Métis, why was there any need to bring in
more? Of course the settlers coming in from Ontario were English and Protestant, at a time when
systemic discrimination against French, Catholics, Aboriginal North Americans and “halfbreeds” (as Métis were then called) was an established and condoned practice of the British
Empire and the Government of Canada.
When surveyors arrived at Red River in 1869 Métis including Louis Riel turned them back. The
leaders were neither stupid nor naïve and they were well aware (as later actions on all sides
showed) that the transfer of the Red River portion of Rupert’s Land by the British Crown to
Canada was done without giving any thought to the thousands of people already there. Their
flourishing home and vibrant culture would be swept aside as if it had never been if the Crown
had their way.
Thus was born the Red River Rebellion in which Riel’s provisional government was finally able
to win negotiations with the Crown. Those negotiations resulted in 1.4 million acres being set
aside for the Métis children and their descendants in exchange for the annexation of Manitoba.
The Manitoba Métis, as negotiating partners, agreed to lay down arms and allow the province to
be formed and annexed to Canada. This foundational deal, or compact, led to the westward
expansion which ultimately included the western provinces and many riches for the country.
“These compacts go to the heart and soul of Canada,” say Jean Teillet and Jason Madden of the
law firm Pape Salter Teillet in a summary. “Manitoba became part of Canada on July 15, 1870.
The Manitoba Act was made part of the Constitution of Canada in 1871.”
Numerous delays and errors defeated the purpose of the agreement, however. Meanwhile,
settlers and speculators were already moving in. Strife arose between the new people from
Ontario claiming land and the existing inhabitants, resulting in many Métis being effectively
driven from their homes by English vigilantes. In the end many Métis moved outside the
province which they had helped found. The situation was aggravated by needed migration for
hunting or harvesting purposes in different seasons—a semi-nomadic lifestyle— making
dismissal of land claims easier. Practically no children ever received land, but Canada received
untold riches by the opening of the West.
The diaspora of the Métis, combined with the limited opportunities for education of that time and
place—especially lack of literacy—meant territorial, provincial and federal governments could
ignore the displaced and dispersed Métis descendants.
Over the centuries Aboriginal rights were barely recognized in Canada, and only for First
Nations and Inuit peoples. It was not until 1970 that a high court stated that the “doctrine of
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discovery” was incorrect, as the people who were here first had the rights to interest in the lands,
forcing a change in government policy.
But the Métis were ignored completely, or brushed off with excuses. Sometimes it was
convenient for governments to claim they had been European settlers who had individual
property rights dealt with through scrip, extinguishing any collective rights including traditional
harvesting/hunting rights. Other times government argued they were nomadic and therefore had
no specific territory to lay claim to, something generally used to establish a First Nations or Inuit
land claim.
In fact the Métis were not recognized as a unique group with specific rights until The
Constitution Act of 1982, and there were no efforts made towards reconciliation. It was not until
2003 that Supreme Court heard the Powley case, regarding hunting in Ontario, and unanimously
agreed that Métis shared Aboriginal rights.
Even worse, it was not until a Supreme Court decision issued in 2013, over 140 years after
Canada gained Manitoba, that Canada was at last forced to acknowledge that the government of
John A. Macdonald, although it had given the original scrip to individuals, had not acted with the
Honour of the Crown, and that Canada would now have to treat the outstanding land claim as
collective.
So far Canada has not undertaken negotiations with the Manitoba Métis Federation (MMF), who
brought the case to court, but the MMF is building capacity for that reconciliation, which will
come eventually.
“The Métis have been around since the 1700s,” says Al Benoit, MMF advisor. “We’re still here,
but governments come and go.” Currently Liberal Leader Justin Trudeau and Opposition Leader
Tom Mulcair have both stated they will act on the Court’s decision. The government in power
has not. “Eventually there will be sufficient political pressure,” Benoit says.
Lawyer Jason Madden agrees. “The trajectory of Métis’ rights is a given,” he says. “It is
government’s nature to stall, delay and obstruct, but the way forward is clear. The idea of
recognizing only two of three groups with Aboriginal ancestry is a non-starter. The reality is the
time has come to finally negotiate with the Métis.”
Regarding what can be reasonably expected the land, of course, is now almost all in private
ownership, so the claim may end up being a broad package, presumably including some Crown
land, some funds which would likely go into a trust, and some benefits.
“We are forward-looking,” says Benoit. “The original scrip was to benefit the children of Red
River. Those children were cheated of their inheritance. So a trust would provide long-range
benefits for our children, by making investments in areas like education, funds for first-time
homebuyers or start-up grants for young entrepreneurs.”
Not all Métis have a share in the claim— only those who descended from the Red River
Settlement, although other groups may have other claims. Red River had the greatest
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concentration of Métis people at the time, but many other small Métis communities were
scattered across the north and west. Some of those groups are working on their own
reconciliation with provincial governments.
Changes to the way the Métis have been viewed (or not) have been incremental over time.
Section 35 of the Constitution Act states that Métis citizens’ settlements are also known as local
communities, and that communities, traditional territories, and common culture are what makes
up the Métis Nation. A community is made up of people bound together by culture, history, and
social and kinship relationships. In this the legal definition is similar to that used by the Métis
National Council, so it seems the two nations are finally drawing together in their understanding.
Recognition of the Métis as a distinct nation with reconciliation between the Canadian
government and the Métis still has a long way to go, but the path is becoming clear. In his report
just released this April, Ministerial Special Representative Douglas R. Eyford said, “Canada
must do more in its relationship with the Métis to ensure their section 35 rights are appropriately
recognized and can be meaningfully exercised. As the Standing Senate Committee on Aboriginal
Peoples observed in 2013, ‘reconciliation (with Métis groups) is necessary in order to provide a
solid foundation for present and future generations of Métis in Canada.’…Canada should
develop a reconciliation process to support the exercise of Métis section 35 rights and to
reconcile their interests.”
The Métis are a vital, important part of Canada’s citizenry who have been unfairly treated.
At last the time has come to set that right.
Written by: Candice Vetter on May 13, 2015.
- See more at: http://www.ottawalife.com/2015/05/the-metis-ignored-nolonger/#sthash.E3UfW0ks.dpuf
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Ingram Publishing/Thinkstock
And the winner is ... Guess which Canadian city has the highest aboriginal population?
Top 5 Cities in Canada With the Most Indigenous People
David P. Ball
11/4/14
Some Canadians seem to think Indigenous Peoples mostly dwell in far-flung remote reserves.
But in fact the majority of indigenous people live in Canada's cities, and according to the latest
census, off-reserve First Nations, Métis and Inuit are the fastest-booming populations in the
whole country.
According to the 2011 National Household Survey, 56 percent of aboriginal people live in the
country's urban areas. Indian Country Today Media Network took a look at the top five cities for
indigenous people. Just as in the U.S., there were some surprises.
RELATED: Top 5 Cities With the Most Native Americans
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Number 5: Calgary, Alberta
Calgary, Alberta (Photo: Thinkstock)
For more than 100 years, the Calgary Stampede has made the one-million-resident city famous
each July with its annual rodeo festival. But from the launch of the Stampede in 1912, First
Nations have always been a prominent feature of the celebrations, particularly through the
event's Indian Village, which sees Treaty 7 First Nations—the Nakoda, Kainai, Siksika, Peigan,
Piikani and Tsuu Tina—raise tipis on-site and showcase dances, games and other cultural
celebrations for a million visitors a year.
Today Calgary is home to 33,370 aboriginal people, according to the 2011 census, with a
particularly high population of Métis, aboriginal people with mixed settler and First Nations
ancestry. The Métis have their own language, heritage and cultural identity. In fact the province
of Alberta has the highest population of Métis people in all of Canada.
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Number 4: Toronto, Ontario
Toronto (Photo: Thinkstock)
On the shores of Lake Ontario, Toronto is Canada's largest city, the fourth largest in North
America. It's the capital of Ontario, a sprawling province with the highest total number of
aboriginal people in the country—more than 300,000.
Nearly 37,000 aboriginal people call Toronto their home. The 2.4-million inhabitant city is
located on the traditional territory of the Huron-Wendat, a confederacy of five Iroquoianspeaking communities who were renowned as extensive traders and farmers, and relied on fish,
squash, corn and beans for their livelihood. There were up to a dozen villages in the Greater
Toronto area before colonization in the 17th century.
The name “Toronto” is believed to be from a Mohawk word meaning “trees standing in water.”
Likewise, “Ontario” is likely from a Huron word meaning “beautiful lake.”
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Number 3: Vancouver, British Columbia
Vancouver, British Columbia (Photo: Thinkstock)
More than 52,000 people of Métis, First Nations or Inuit ancestry call this rainy West Coast city
home, and it's hard to ignore the major impact and presence of indigenous culture in the area.
British Columbia has more First Nations than any other province, but nonetheless almost none of
the province is covered by historic treaties with the government to share the land.
As a result, B.C., made up of more than five percent aboriginal residents, has historically been on
the frontline in the fight to protect indigenous territories and land title, including a recent
landmark victory in the Supreme Court of Canada.
RELATED: Major Victory: Canadian Supreme Court Hands Tsilhqot’in Aboriginal Title
In June the leadership of the 600,000-inhabitant City of Vancouver passed a declaration that it
“was founded on the traditional territories of the Musqueam, Squamish and Tsleil-Waututh First
Nations and that these territories were never ceded through treaty, war or surrender.”
The resolution was part of a Year of Reconciliation marked by City Hall, which at its apex drew
70,000 people to the streets to support indigenous rights.
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Number 2: Edmonton, Alberta
Edmonton, Alberta (Photo: Doug Edgar/Thinkstock)
In second place for the largest population of First Nations, Métis and Inuit is another Alberta
city, Edmonton, the provincial capital. The 800,000-resident city has an aboriginal population of
61,765 according to the 2011 census.
It's also the celebrated home of the enormous West Edmonton Mall, which was the site of a
complete pow wow Grand Entry ceremony at the height of the Idle No More movement
explosion last year.
RELATED: Idle No More Conducts Pow Wow Grand Entry in Continent's Largest Mall
The city is also headquarters to the country's largest aboriginal-run newspaper franchise, the
Aboriginal Multi Media Society of Alberta, including Windspeaker newspaper. The city passed
an Edmonton Urban Aboriginal Accord in hopes of strengthening historically strained
relationships with indigenous people, including an acknowledgement that “we reside on Treaty
Six territory.”
But before it was called Edmonton, the area was known by the Cree people as Amiskwaciy, or
Beaver Hills. A central meeting place for treaty making, ceremonies and trade, the site was also
called Pehonan, which translates as “the gathering or waiting place.”
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Number 1: Winnipeg, Manitoba
Winnipeg, Manitoba (Photo: Ingram Publishing/Thinkstock)
Located close to the very heart of Canada's landmass, the prairie city of Winnipeg is home to
both the total highest aboriginal population in the country—78,420 out of the city's 663,617
people—and also the highest per capita proportion indigenous residents, or nearly 12 percent of
the population.
“Winnipeg” means “muddy water” in Cree, and as a whole the province of Manitoba is nearly 17
percent indigenous. That is the highest percentage indigenous of any Canadian province,
although it is dwarfed by the high concentrations of aboriginal people in the northern territories
of Nunavut, Northwest Territories and the Yukon.
More people with First Nations status—25,970 in total—live in Winnipeg than in any other
Canadian city. The town is headquarters of the influential Aboriginal Peoples Television
Network (APTN), which launched in 1992 and today has spread to cover indigenous news
nationwide.
Winnipeg is also home to the highest concentration of Métis people in the country, making up
roughly 6.3 percent of the urban population. It's the site of the newly opened Canadian Museum
of Human Rights, which features exhibits on aboriginal history and indigenous rights, though it
has come under fire for refusing to label Canada's policies as “genocide.” The museum's opening
was met with a boycott by the award-winning electronic band A Tribe Called Red and criticism
from Buffy Sainte-Marie—not to mention a nearby First Nation declaring its substandard living
conditions a “Canadian Museum of Human Rights Violations.”
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RELATED: ATCR Tells Museum: We Won't Play Until You Use the Word 'Genocide'
Manitoba is the home and final resting place of 19th century Métis leader Louis Riel, who helped
launch several armed rebellions and is today called the “founder of Manitoba.” His execution by
Canada sparked angry protests across the country and hero status among many aboriginal
people—and in 2007 Manitoba declared a new provincial holiday “Riel Day” in his honor.
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Pow Wow Etiquette: 10 Rules to Follow in and Out of the
Arena
Alysa Landry
3/29/14
Whether you’re a novice or veteran attending a pow wow, certain behaviors are expected while
you’re on the grounds or in the arena. Although customs may vary from tribe totribe—and even
from year to year—some basic rules remain the same.
Some breaches of etiquette are simply considered disrespectful while others may result in the
offender being removed from the arena. Here are some tips to make sure your behavior is
appropriate and your visit is memorable.
1) Dress modestly.
It is not appropriate to wear hats, swimsuits, extremely short skirts or shorts or halter tops. Do
not wear T-shirts or other items of clothing with profanity or inappropriate slogans.
If you plan to participate in dances that are open to the public, keep in mind that some tribes
require women to wear a shawl or cover their shoulders.
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2) Always listen to the master of ceremonies or announcer
“The MC will tell you when you can photograph [and] he will tell you when you can dance,”
said Leonard Anthony, a Navajo gourd dancer and MC. “Usually visitors or outsiders can dance
during the inter-tribal dance, but you need to listen for an announcement before you participate.”
Leonard Anthony Steve Darden, Milton Yazzie (Courtesy Leonard Anthony)
3) Stand up during the grand entry
Unless you are physically unable to stand, you are expected to show respect for the dancers and
rise as they enter the arena.
4) The seats nearest the dancing circle are reserved for singers, dancers and
drummers
If you’re a spectator, do not sit here.
“A first-time visitor looks for the best seats possible,” said Dennis Zotigh, cultural
specialist at the National Museum of the American Indian. “The seats closest to the
arena seem to be the best seats, but that’s because the dancers stand up and
immediately begin dancing.”
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5) Pow wow grounds should be considered sacred places
A blessing is performed ahead of time and your actions should show respect for this
religious and sacred ceremony.
United Tribes International Pow Wow Facebook
“It’s like going to a church,” Anthony said. “If you’re going to a pow wow, you need to
honor where the dances came from, the traditions and story behind them.”
6) Refrain from negative thoughts or comments
The blessing that takes place beforehand sets the tone of the event and sanctifies the
area, Zotigh said. Although the blessing is usually not open to the public, its spiritual
nature should be taken seriously.
“Our elders have taught us not to dance or sing with negative karma,” he said. “That
karma will expand and affect others.”
7) Do not bring alcohol, drugs or firearms to a pow wow
An exception is tobacco used for blessings or as gifts. Smoking is considered
disrespectful, Zotigh said.
8) Follow protocol and common sense when it comes to taking photographs
Never shoot photos during prayers, gourd dances or flag songs, or when the Master of
Ceremonies has prohibited it. Additional rules apply in specific circumstances, Zotigh
said. For example, spectators should not take photos of dancers in regalia without first
asking permission.
“This is especially true for professional photographers standing in the arena,” he said.
“Often dancers are wearing something special or personally spiritual to them. A lot of
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dancers don’t like their beadwork photographed because someone can see that and
copy the design.”
Another rule of thumb is to never shoot photos of a dancer being initiated or receiving a
plume or feather. Doing so can disrupt the spiritual process, Anthony said.
“There’s a prayer being said for that person and by taking pictures, you’re disrupting the
connection,” he said.
9) Pow wows are colorful and high-energy events
Spectators should have fun but also keep in mind that participants are not simply
entertainers. Especially during contest pow wows, dancers, singers and drummers may
be performing for money.
“There are individuals who do this as a way of life,” Zotigh said. “They take it seriously
because it’s their income.”
10) Finally, be flexible
The most important rule is to be willing to change your expectations and adapt to
new situations.
(Smithsonian Flickr page)
“I think the main rule of every pow wow is that each one is different,” Zotigh said. “There
is no standardization. Do as the host committee directs you to do. It may be against
what you’ve been taught, but if you’re a visitor, do what they want.”
As younger participants join pow wows, some of the old rules are changing.
“The old rules are being redefined each year,” he said. “Things are changing, so be
flexible with it.”
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Watch 6-Year-Old Rito Lopez Win World Hoop Dance
Contest
IC
TMN Staff
12/27/13
The Heard Museum's 2013 Hoop Dance Championship featured many names familiar to hoop
dance fans, including Nakotah LaRance, Tony Duncan, and winner Derrick Suwaima Davis. The
Youth Division was won by a possible future star, six-year-old Rito Lopez Jr.
(Pima/Apache/Arikara/Hidatsa/Mandan), also known as "RJ." Here's his performance:
The video below was produced byLizard Light Productions. The 2014 Hoop Dance
Championship will take place at the Heard on February 8 and 9; tickets will be available after
January 1 -- visitheard.org/hoopfor more information. To see a gallery and story on the Heard
Hoop Dance Contest, visit the ICTMN story"23rd Annual World Hoop Dance Contest."
Watch Rito Lopez performance: https://www.youtube.com/watch?v=Wg2pXarlkaQ
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New Rules Make it Easier for Natives to Get Eagle Feathers
Carol Berry
7/4/13
After years of dissatisfaction among
tribal members over lengthy delays in
receiving eagle feathers from the
National Eagle Repository, change may
be on the way, prodded by a federal
government that’s often blamed for the
sluggish pace of the existing process.
“What we’re trying to do is at the end of
the day we know we’re not going to
make everyone happy, and even some of
those who are happier will only be
marginally happier,” cautioned Pat
Durham, national tribal liaison for the
U.S. Fish and Wildlife Service (FWS), of the hoped-for faster operation. “But we’re doing the
best we can.”
Members of federally recognized tribes can apply for eagle feathers, parts or whole birds from
the FWS-operated Repository in metro Denver, but the wait time for a whole immature golden
eagle is up to four years, in part because of its prized black-tipped, white tail feathers. The
Repository receives bodies of eagles found nationwide.
Of the new proposed rules, major changes apply to American Indian prison inmates, who submit
more than half of the applications for feathers, said Bernadette Atencio, Repository supervisor,
who noted that changes in policy may “make more feathers available to non-incarcerated tribal
members.”
The large number of inmate feather applications was a focal point for the new regulations, which
would generally limit prisoners to one eagle order within their facility’s policy in order to halt
constant re-orders. The FWS also plans to process feather replacement orders (not-reorders),
generally received from prisoners with lengthy sentences with long-time use of the feathers.
Sometimes-darker motives behind eagle orders were cited by both Durham and Lenny Foster,
Dine’, a longtime voluntary spiritual advisor for the federal Bureau of Prisons, the Arizona
Department of Corrections, and other programs.
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“Spiritual practices are important to Native prisoners for emotional and physical well-being,”
Foster said, adding that eagle feathers can be a “necessary and vital part of ceremony” that
should not be misused for barter, a practice sometimes involving non-Indians, in which eagle
feathers have been traded for purchase of prison commissary items.
Another new Repository practice would require that a tribal official or traditional leader verify
that a tribal member’s whole eagle application is for religious purposes. Durham found a similar,
earlier requirement controversial and changed it 13 years ago when he became the top-level
tribal liaison.
“Now, we’re just asking people to have the support of the tribe in getting the whole bird,” he
said.
The new procedures were derived from official consultation with tribes over the last year.
Durham also singled out Atencio for her work on the new rules and Special Agent in Charge
Steve Oberholtzer, FWS Region 6, who traveled widely to listen to the views of tribal liaisons
and others.
The new procedures are expected to go into effect in late summer or fall 2013 after a writtencomment period for officially designated tribal representatives of federally recognized tribes
ends August 31. The new practices will be monitored for one year to gauge their effectiveness.
Read more athttp://indiancountrytodaymedianetwork.com/2013/07/04/new-rules-make-iteasier-natives-get-eagle-feathers-150243
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Significance of the Eagle Feather
All Native North American Peoples attach special significance to the eagle,
and its feathers.
The eagle flies higher and sees well than any other bird. Its perspective is
therefore different from those of us held close to the earth.
The eagle spends more time in the element of father sky than the other birds
and father sky is the element of the spirit.
The eagle is a symbol of truth, power and freedom, as it roams the sky. Its
wings represent the balance needed between male and female, each one
dependant upon strengths and abilities of the other.
The eagle was given the honor of carrying the prayers of man between the
world of earth and the world of spirit where our creator and the grandfathers
reside.
Therefore, when one holds the eagle feather, one must speak the truth in as positive a way as one can, for the ear of
our creator is that much closer to the feather of the eagle.
We honor the feather of the eagle, with great care, showing it respect, honesty, and truth, at all times.
To be given an eagle feather is the highest honor that can be awarded within aboriginal cultures.
RESTRICTIONS:
A woman who is on her moon-time (menstrual time) must not touch the feather.
It should be hung up within one’s home, not placed in drawers, cupboards , etc.
Under both US and Canadian law, a permit is required from the conservation authorities for one to possess one
legally. It must be used for traditional or teaching purposes.
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Feathers mean to the Cherokee
Feathers were ubiquitous in the Cherokee environment
and merged into many aspects of the Cherokee culture.
Acquisition, preparation and usage of certain types of
feathers became traditional rituals and in many cases
relegated to specific members of the tribe. Some traditions
had to be followed such as the one stating that all feathers
except those of an eagle must be found by chance and not
acquired for specific needs. The presence of feathers of
some birds was attributed to certain diseases.
Eagle Feathers
Eagle feathers, especially the 12 tail feathers, were
significant to the Cherokee. The golden eagle, which was
called “pretty feathered eagle” by the Cherokee people,
was the sacred messenger between earth and sky. Its feathers were used for decoration and ceremonial rituals. In
some tribes, a single eagle tail would be worth a horse. Only great warriors or medicine men were allowed to possess
or carry golden eagle tail feathers. White bald eagle tail feathers, symbolizing power and spiritual purity, were worn
only by spiritual leaders such as a Clan Mother, a chief or a medicine holy man. While others in the tribe could carry
or wear eagle wing-feathers or plumes, everyone could wear common bird feathers; water fowl and turkey feathers
were also sacred but common.
Owl Feathers
Owls were considered witches or embodied ghosts, and the night cries of the screech owl, horned owl and hooting
owl were considered evil omens, so their feathers were not worn. However, one long owl wing-feather or tail feather
was soaked in water and used to bathe a child’s eyes to keep him awake all night.
Blue Jay Feather
Blue jays were not especially esteemed by the Cherokees, but soaked blue jay feathers were applied to the eyes to
make a child an early riser.
Buzzard Feathers
To the Cherokee, the buzzard was considered a doctor bird that could protect them from diseases such as smallpox.
Therefore, feathers from a buzzard had to be taken seriously. Although ball players believed that wearing buzzard
feathers caused baldness, buzzard feathers placed over doors kept witches out. A tube cut from a buzzard quill was
the conveyance used to blow medicine on a gunshot wound; afterward, buzzard down was placed over the wound.
Great White/ American Egret
The great white or American egret feathers worn by ball players might have originated as peace emblems.
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Turkey Feathers
Although turkey feathers did not hold much meaning for the Cherokee, they were widely used in decoration. Women
wore turkey feather mantles in the early 1700s. However, they were not worn by ball players for fear of growing a
wattle.
Hawk Feathers
Hawks in Cherokee mythology represented unity against a common enemy. The first feathers tied to the crown of all
ball players and warriors were not painted, and if not taken from a right wing of a raven or eagle, they were taken
from right wings of hawks such as the mountain hawk, sparrow hawk, large chicken hawk or long-tailed hawk. The
second feather woven into the first feather in a warrior’s tuft of hair was 3 to 4 inches long and painted or dyed bright
red. These feathers were taken from the area directly beneath the tail feathers of a hawk or an eagle.
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Native American Clothing and Fashion
Published on October 26, 2011 by Amy
Native American Clothing
Native American clothing is a vital part of American culture and history. Weaving, beading, and detailed work such as
feathering played an integral part in Native American clothing. Native American clothing was a main factor in cultural
and religious ceremonies. Intricate beadwork and feathered headdresses were also commonly worn during
ceremonial displays.
As was custom with the Native Americans, they were very resourceful with all of the materials that were available to
them, and they used the skins of deer to make clothes as well as fibrous materials. Beads and Wampum (a shell)
were also frequently used to adorn tribal dress. There were many different beadwork patterns that were symbolic to
each tribe.
Women were primarily the seamstresses of the tribes. They would prepare the skins that would be used to make
clothing. The act of making Native American clothing wasn’t a task that the women took lightly. Many of the
decorations and the objects used by the women to adorn the clothing were significant symbols of stature and power.
Family relationships were also honored through the art of making Native American clothing. Women would diligently
work on the clothes for loved ones, and by using objects that represented the occupations of her loved ones.
The Native Americans are known for their belief in the respect of nature. This not only includes the Earth and
environment, but also extends to animals. When women made Native American clothing they were never wasteful
with animal products. Quills from porcupines, feathers from eagles, and skins from deer were just some of the animal
products that were used for clothing. Whether it was leather for moccasins, fur, or quills and shells, the animals that
gave their lives for human use were believed to be treated with respect, dignity, and care. Native American clothing is
preserved today in many museums.
Source: indians
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Origins of Women's Jingle Dress Dancing
ICTMN Staff
1/28/11
There are few pow wow dances as ebullient, or as symphonic, as the Jingle Dress Dance,
especially when there are multiple female dancers moving together. The rows of metal cones,
called ziibaaska'iganan in the Ojibew language, dangle from the dresses and rattle and clink as
the dancers move. The traditional dance required the dancers to never cross their feet, never
dance backward, and never complete circle. They kept footwork light, nimble, and close to the
ground. Their dresses chirped as they moved. Modern Jingle Dress Dance allows more fluidity,
the dancers can cross their feet, can complete full circles, and can dance backwards. The dresses
are designed so they can move more freely, but the metal cones remain, singing along, while the
dancer often carries a feather fan during the dance. The Jingle Dress Dance grew in popularity,
and cultural significance, from the 1920s to around the 1950s, only to decline, go back to the
dream-state from which it sprang, and rise back to life in the 1980s with the advent of pow wow
expansion and competition.
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By most accounts, women's Jingle Dress Dance has its roots in some part of Ojibwe country, be
it Wisconsin to the Mille Lacs Ojibew community in north central Minnesota, to White Fish Bay,
Ontario. The time period is reliably around World War I. Of the number of accounts that tell the
origin story for this beloved style of pow wow dancing, the one most often found is that the dress
and dance were bequeathed to the Ojibwe from a vision.
The various origin stories are told in books such as Reflections on American Indian History,
which was edited by Albert L. Hurtado with an introduction by legendary Cherokee Principal
Chief Wilma Pearl Mankiller, and Heartbeat of the People: Music and Dance of the Northern
Pow Wow, by Tara Browner, an ethnomusicologist of Choctaw ancestry who was a jingle dress
dancer on the pow wow circuit for seven years. The most consistent element is of a an Ojibwe
man (occasionally he's credited as being a medicine man) who had a vision that he was being
given instructions for a style of dress and the specifics of a dance that would help heal a young
girl.
In Reflections, this story is told in Chapter Five by Brenda J. Child—during World War I, an
Ojibew girl became very sick, possibly from the widespread Spanish influenza epidemic. Her
father feared he was going to lose her, and sought a vision to save his daughter. He saw the dress
and the instructions for the dance, and went about putting the dress together for his daughter,
then asked her to do a few "springlike" steps, in which she always kept one foot on the ground.
She started feeling better, and kept dancing. Finally, she recovered completely, and kept on
dancing, and eventually she formed the first Jingle Dress Dance Society.
In Heartbeat of the People, Browner gives a name to that little girl from the Jingle Dress Dance
origin story, Maggie White. According to Browner, it was Maggie who was sick and gave no
signs of recovering, so her father searched for a vision. That vision of a dress and a dance came
to him in a dream. He constructed the dress and put it on his sick daughter. He instructed her
from his vision how to perform the dance, and as she did she was cured. Little Maggie sought
out other girls, showing them how make a dress in the four sacred colors (red, yellow, white and
blue), with four rows of jingles made from snuff cans. She and these three other girls became the
heart of the Jingle Dress Dance Society.
One aspect of the Jingle Dress Dance tradition that makes it so important in Indian Country is
that the dance coincided with the suppression of Native American religion in the United States in
1921, with the outlawing of religious dancing. Yet according to Child, Ojibwe women
disregarded the new ruling as historic photographs show them in their jingle dresses around
1920, and every decade thereafter.
The dance faded from popularity later in the century, only to explode back on the scene when as
competitive dancing and the pow wow circuit expanded, giving tribes in different regions of the
country their first real exposure to the dance. Back in chapter five of Reflections, Brenda J.
Child discusses how legendary Wilma Mankiller, the first woman Principal Chief of the
Cherokee Nation, had been given a jingle dress by Red Lake tribal chairman Roger Jourdain in
the 1980s, a moving gesture because the jingle dress is a "strong cultural reference to the power
of women." Childs' chapter on the jingle dress dance really focuses on the connection between
the dance and the power of Native American women. As the dance spread throughout Wisconsin
and then on to the Dakotas in the 1920s, Child focuses on how the jingle dress and its rituals
were closely associated with how active Ojibwe women were in keeping up the health and spirits
of their communities during the harsh conditions in the Great Lakes area. Once the pow wow
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circuit grew, and the dance moved beyond its original borders, the dance was adopted by more
Native communities because of its connection to prayer and healing, something tribes from all
four corners know a lot about.
Read more at http://indiancountrytodaymedianetwork.com/2011/01/28/origins-womens-jingledress-dancing-13653
Making a Jingle Dress (video)
https://www.youtube.com/watch?v=4R0jGKLX4lU
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How To Build A Pow Wow Drum
Published on August 17, 2014 by Amy
Pow Wow Drum
Native American pow wow drums are the most recognized symbols of American Indian culture. This type of drum
symbolizes Native American history and art. It is also the center of dancing and singing. Traditionally, American
Indian pow wow drums are played by groups of Native American men who stand around them in a circle and sing.
Purchasing a pow wow drum can cost anywhere between $400 and $1,000, but you can significantly cut down the
costs by making your own.
Instructions
1. Cut the trunk of a tree, preferably a Cedar or Pine tree, in two with a chainsaw. The sawed piece should be at
least two feet in diameter and three feet in height.
2. Take a drill to hollow it out. The perimeter of the trunk should be at least one inch thick. After removing the inside
of the tree, the trunk should now look like the letter “O.”
3. Skin off the bark around the remaining tree trunk using a chisel and hammer. Soak the trunk in water for a day to
make the bark softer and easier to remove.
4. Smooth the entire tree trunk evenly with sandpaper.
5. Use a paint brush or rag to stain the whole trunk with wood finish, preferably in the color of “red oak.” Allow it to
dry overnight.
6. Purchase cured, horse rawhide on the Internet. A couple of online stores to try are Leather Unlimited and Tandy
Leather Factory.
7. Sit the trunk of the tree on the rawhide. Use a pencil to draw a circle three inches larger than the trunk’s current
diameter. Use a pair of scissors to cut out the sketched circle. Repeat this step again in order to have two circular
rawhide pieces.
8. Mark “X”s near the edge of each circular piece of rawhide, making the markings two inches apart. These markings
should outline the entire piece of rawhide.
9. Pierce holes in each marking with a knife. Sit the tree trunk on one of the pieces of circular rawhide. Stretch the
second piece over the top of the tree trunk.
10. Use rawhide string to secure both pieces of rawhide together. Loop the hide tightly from top to bottom and back
again. Tie off the loose ends.
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How To Drill Calumet Pipe Stems
Published on August 17, 2014 by Amy
Calumet Pipe
Calumet pipes, often erroneously called “peace pipes,” are ceremonial tobacco pipes which were important in many
Native American tribes. Calumets were often made from local varieties of pipestone, but could also be made from
wood, clay and, post-Columbus, metal. These pipes would then be fitted with a wooden pipe stem. Using native
technology, the stems would be drilled out and fitted into the bowl of the calumet. Using this same technology, it is
possible to drill your own calumet pipe stem.
Instructions
1.
Select your wooden branch. The best wood has a relatively soft pith, such as elderberry. Your branch should
also be as straight as possible. Cut the branch to the desired length with a knife.
2.
Wrap bowstring once around the body of your arrow. This turns your bow and arrow into a bow drill.
3.
Place the wooden branch in between your legs in order to hold it steady. Place one hand on the bow and resting
the palm of your other hand on the top of the arrow, with the arrow’s tip placed in the center of the wooden branch.
4. Move the bow back and forth in order to spin the arrow and begin drilling out your pipe stem. Stop periodically to
clear out the shavings. Continue until you reach the end of your branch. Blow through the newly created pipe stem to
clear any residual shavings.
Source: ehow
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Natives Rallying to Rescue Sacred Tlingit Hat from Auction
ICTMN Staff
5/21/14
Today, May 21, at 2:30 PM eastern, Sotheby's will auction a number of Native American items
in a sale titled "Arts of the American West," and a concerned group of Alaska Natives is working
against the clock to return Lot 88 to its owners.
The item is listed as "Rare Northwest Coast Polychromed Wood Clan Hat, Tsimshian or Tlingit,"
andthe description at Sothebys.comis pretty straightforward, concentrating on the materials and
craftsmanship. No details of the hat's provenance or meaning are provided.
RELATED: After "Shameful" Auction in Paris, Sacred Katsinam Returned to Hopis
A page created to at GoFundMe.comthat seeks donations to buy the hat is more informative. It's
identified as "a sacred Tlingit clan hat of the Wrangell Kiks.ádi clan."
Harold Jacobs, Cultural Resource Specialist with Central Council Tlingit and Haida Indian
Tribes of Alaska,told the Juneau Empirethat a hat such as this one is "the most important object
any clan can have." Sealaska Heritage Institute Director Rosita Worl added that “This hat
represents the clan ... Sometimes this is hard for people to understand. They maybe understand it
is sacred, it is sacred to us. But it ... it ties present generations to ancestors and also to future
generations. To whom we are as a people.”
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Because this hat is being sold by a private collector, and not a museum that receives federal
funding, those who care about the hat cannot petition to have it repatriated under the Native
American Graves Protection and Repatriation Act. Their only hope is to buy it themselves.
(Today's "Arts of the American West" auction includes some 137 items, and a related Sotheby's
auction of Northwest Coast art, also today, includes another 12; the Tlingit clan hat is the only
controversial piece we're aware of.)
"Join us in bringing our long-lost relatives, our ancestors, back home," reads the text at
GoFundMe.com. "Fight for indigenous rights. Bring the hat back home."
Read more athttp://indiancountrytodaymedianetwork.com/2014/05/21/natives-rallying-rescuesacred-tlingit-hat-auction-154963
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Braids
When you think of an Indian, you usually imagine them
wearing their hair in braids. This hair style was often the
traditional style among Native American Indians. What
most people don’t know is that certain tribes had their own
traditions when it came to hair.
In the Quapaw Tribe, women who were married wore their
hair down loose while single women wore their hair in
braids. Often they would roll these braids in coils and
fasten them behind each ear. These coiled braids would
then be decorated to attract a mate.
In the Blackfoot Nation Tribe men were the ones in braids.
Mean wore three braids often with a topknot or
pompadour. Women word their hair loose or occasionally
wore two thicker braids down the front. Plains Indian men
wore the traditional two long braids often seen in movies.
Meanwhile the women of the Plains Indian tribe cut their hair shorter than the men’s hair.
Kiowa Indians wore their hair braided. Men wearing two long braids often wrapped in fur, while the women wore
either two braids or let their hair loose. The Indian men cut a piece of their hair short just over their right ear as a
tradition in the Kiowa tribe.
Delaware and Lenapes Indian women wore their hair in very long braids, often believed to never have had a haircut.
While men wore their hair in a mohawk or shaved their heads while leaving just a lock of hair at their forehead.
Wisconsin Indian women wore only a single braid down the middle of their back and wound with ribbons. Older
traditional Wisconsin Indian women would braid their hair and double it back, forming a club. This would be tied with
deerskin or beaded cloth. A very long piece of beadwork was often attached to the braid and hung close to the
ground.
As you can see, almost every Indian tribe learned the art of braiding. Many tribes used this technique in other areas
as well. From basket weaving to clothing, braiding was a very useful tool.
Source: indians
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The Story Behind the Native American Dreamcatchers
Meaning and origins of the dreamcatcher
The native American dreamcatcher has been a great souvenir for many people
for many years. People know that the story of the dreamcatcher is to catch bad
dreams, but other than that, not many people seem to know a lot about the
dreamcatcher’s meaning. When you know the true meaning and the origins of the
dreamcatcher, you will be able to enjoy it that much better.
A common thread
One thing that seems to be a little too difficult to track down is exactly where the
native American dreamcatchers started. There are in fact many different legends
about the beginnings of the dreamcatchers and even how they work exactly. The
only common thread is that there is a spider involved and that the bad dreams will
go away and the good dreams will remain.
Catching bad dreams
One legend claims that there are both good and bad dreams that float freely
through the air. As these dreams try to make their way to the person sleeping, the
bad dreams, not knowing their way, will become tangled in the web of the dreamcatcher and they will be stuck there.
The good dreams will know their way and they will be able to slip through the dreamcatcher just fine in order to make
their way to you.
Catching good dreams
Another legend states that the native American dreamcatchers allow the bad dreams to slip through the hole in the
middle of the weaved web. The good dreams will stay behind. This will all be as long as you believe in the help of the
good spirits.
Good and bad dreams
In each of these legends, there is a spider that stops to talk to an elder woman and she passes the story from the
spider to the rest of the tribe. So no matter how the story goes exactly, the end dreamcatcher meaning is always the
same, the bad dreams are kept from you and the good dreams are allowed to stay with you.
Because of the stories and lore behind the Native American dreamcatchers, many people, both native American and
not will hang a dreamcatcher above their bed, especially by the beds of children.
Fact or legend?
Whether or not the dreamcatchers work will depend on who you ask. There are some people who will swear by them
and then there are those who claim that the whole ordeal is nothing more than a legend that has absolutely no truth
to it.
Whether you believe in the native Americana dreamcatchers or not is completely up to you. There is one thing that is
for certain though and that is that they are very nice to look at and something that will help to make the little ones feel
better as they drift off to sleep at night.
Source: Xtraastrology
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Origin of the Sweat Lodge – Blackfeet / Piegan Lore
The Piegan tribe was southernmost at the headwaters of the Missouri River in Montana, a subtribe belonging to the
Siksika Indians of North Saskatchewan in Canada. Piegans were of the Algonquian linguistic family, but warlike
toward most of their neighbouring tribes, since they had horses for raiding and were supplied with guns and
ammunition by their Canadian sources. Piegans also displayed hostility toward explorers and traders. Several
smallpox epidemics decimated their population. Now they are gathered on reservations on both sides of the border.
A girl of great beauty, the Chief’s daughter, was worshipped by many young handsome men of the Piegan tribe. But
she would not have any one of them for her husband.
One young tribesman was very poor and his face was marked with an ugly scar. Although he saw rich and handsome
men of his tribe rejected by the Chief’s daughter, he decided to find out if she would have him for her husband. When
she laughed at him for even asking, he ran away toward the south in shame.
After travelling several days, he dropped to the ground, weary and hungry, and fell asleep. From the heavens,
Morning-Star looked down and pitied the young unfortunate youth, knowing his trouble.
To Sun and Moon, his parents, Morning-Star said, “There is a poor young man lying on the ground with no one to
help him. I want to go after him for a companion.”
“Go and get him,” said his parents.
Morning-Star carried the young man, Scarface, into the sky. Sun said, “Do not bring him into my lodge yet, for he
smells ill. Build four sweat lodges.”
When this was done, Sun led Scarface into the first sweat lodge. He asked Morning-Star to bring a hot coal on a
forked stick. Sun then broke off a bit of sweet grass and placed it upon the hot coal. As the incense arose Sun began
to sing, “Old Man is coming in with his body; it is sacred,” repeating it four times.
Sun passed his hands back and forth through the smoke and rubbed them over the face, left arm, and side of
Scarface. Sun repeated the ceremony on the boy’s right side, purifying him and removing the odours of earthly
people.
Sun took Scarface into the other three sweat lodges, performing the same healing ceremony. The body of Scarface
changed color and he shone like a yellow light.
Using a soft feather, Sun brushed it over the youth’s face, magically wiping away the scar. With a final touch to the
young man’s long, yellow hair, Sun caused him to look exactly like Morning-Star. The two young men were led by
Sun into his own lodge and placed side by side in the position of honour.
“Old Woman,” called the father. “Which is your son?”
Moon pointed to Scarface, “That one is our son.”
“You do not know your own child,” answered Sun.
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“He is not our son. We will call him Mistaken-for-Morning-Star,” as they all laughed heartily at the mistake.
The two boys were together constantly and became close companions. One day, they were on an adventure when
Morning-Star pointed out some large birds with very long, sharp beaks.
“Foster-Brother, I warn you not to go near those dangerous creatures,” said Morning-Star. “They killed my other
brothers with their beaks.”
Suddenly the birds chased the two boys. Morning-Star fled toward his home, but Foster-Brother stopped, picking up a
club and one by one struck the birds dead.
Upon reaching home, Morning-Star excitedly reported to his father what had happened. Sun made a victory song
honouring the young hero. In gratitude for saving Morning-Star’s life, Sun gave him the forked stick for lifting hot
embers and a braid of sweet grass to make incense. These sacred elements necessary for making the sweat lodge
ceremony were a gift of trust.
“And this my sweat lodge I give to you,” said the Sun. Mistaken- for-Morning-Star observed very carefully how it was
constructed, in his mind preparing himself to one day returning to earth.
When Scarface did arrive at his tribal village, all of his people gathered to see the handsome young man in their
midst. At first, they did not recognize him as Scarface.
“I have been in the sky,” he told them. “Behold me, Morning-Star looks just like this. The Sun gave me these things
used in the sweat lodge healing ceremony. That is how I lost my ugly scar.”
Scarface explained how the forked stick and sweet grass were used. Then he set to work showing his people how to
make the sweat lodge. This is how the first medicine sweat lodge was built upon earth by the Piegan tribe.
Now that Scarface was so very handsome and brought such a great blessing of healing to his tribe, the Chief’s
beautiful daughter became his wife.
In remembrance of Sun’s gift to Scarface and his tribe, the Piegans always make the sweat lodge healing ceremony
an important part of their annual Sun Dance Celebration.
Source: opossumsal
129
Cherokee Smokehouse
Cherokee men and women were industrious, taking their
duties of family life responsibly. One duty is to make sure
your family has adequate and safe food. Food
preservation has always challenged people. Oxygen is the
catalyst for spoilage. For plant foods, moisture also aids in
decay. Early people soon discovered that dried plants
could retain their flavors and nutrition if thoroughly dried,
and then later reconstituted with water during cooking
(dried beans, dried corn, dried squash, dried herbs, nuts,
and seeds). Crackers, and thin dried breads, defy the
ravages of time as long as they are kept dry. Only the
thinnest of meats could be air-dried before spoiling.
People discovered that meat packed in salt would last. The process of pickling (using vinegar) also preserves
perishable foods. The use of a spring house (where cool water in the form of a spring erupted from the earth) would
lengthen the freshness of food, serving as a refrigerator for milk and other perishables.
Eventually it was realized that large chunks of smoked meat endured. A smokehouse was a common outbuilding on a
farm a century ago. The process of smoking meats needs to be lengthy, occurring over a period of days, allowing the
smoke to penetrate the meat as well as seal the surface of the meat. The process works best if a small structure is
built to keep the smoke contained, and thus concentrated. The fire is kept low, directly on the ground, or in a kettle,
and unseasoned wood is used to create smoke. People discovered that the meat would take on the taste of whatever
wood was used, and learned that hickory provided a savory taste to meat.
Before the Civil War, the process of canning was developed. By creating a vacuum seal after expelling oxygen, foods
would have an extended life. Tin cans were used, but glass jars were popular for home canners because the jar could
be used repeatedly as long as a new rubber seal was inserted each time. There was much daily labor in past times.
Source: cherokeeheritage
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American Indian Fry Bread Hints
If you have ever attended a Native American
PowWow you have probably noticed vendors selling a
large doughy piece of bread called fry bread. Fry bread is
an incredibly popular food, very much like an
unsweetened funnel cake. American Indian fry bread
might seem like a traditional food but it originated in a
painful way. The most helpful hint that you can be given
about Native American fry bread is to understand how and
why this food came about. Native American fry bread may
be a symbol of their culture. However, its beginning was
steeped in tragedy.
History
Fry bread was first made approximately 144 years ago
after the United States forced the Navajo to complete the “Long Walk,” which was a 300 mile walk where many
people lost their lives. These Navajo people were moved to a land that was not fertile for traditional vegetables and
beans. They were then forced to live on government canned goods: flour, sugar, salt, baking powder, powdered milk
and lard. The Navajo people began using what they had and they created fry bread. Fry bread became a symbol of
their survival and is always present at PowWows.
Ingredients
Fry bread is made from very simple ingredients. In order to make a dozen fry breads you will need: 2 cups sifted flour,
2 teaspoons baking powder, 1/2 teaspoon salt, 1 tablespoon shortening, approximately 1 cup water, and
approximately one cup of oil. The recipe, as well as the style of cooking, has remain unchanged.
Preparation
First sift the flour, baking powder and salt together. Then add the shortening — a helpful hint is to use a pastry
blender which will help incorporate the wet and dry ingredients. If you don’t have a pastry blender use butter knives.
The next step is important, add just enough water to make a soft dough. If you add too much your dough won’t have
the right consistency. Knead dough until smooth. Roll dough into small balls. Cover dough with a damp towel for ten
minutes. Roll the ball in your hands until each ball flattens into a 4-inch round discs. It is important that you cook the
dough in a skillet to keep the right texture of fry bread. Pour oil in the skillet and heat, ensure that you have at least an
1 inch of hot oil. Fry each round of dough until it becomes a light golden brown, turn it over once. The bread will puff
up as it fries. Drain the fry bread on a paper towel when it’s done.
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Serving
Fry bread is delicious by itself or you could serve it a multitude of ways. Drizzle the fry bread with a tiny bit of honey
and powdered sugar or just add a little bit of jam. Many people cut a slit through the fry bread and stuff it with different
foods including ground beef and beans. Another traditional recipe is the Indian Taco, the fry bread replaces the corn
tortilla of a traditional taco. Fry bread is a very good bread but you should be mindful of what you are eating.
Remember that this food is a story of resiliency and survival .
Source: ehow
132
A Pack of Wolves Meaning
To the American Indians, the wolf is more than just an
ordinary animal. It is regarded as a wise and powerful
animal that has many qualities that are essential for
survival in the wild, and the Indians have adopted these
qualities to become competent hunters themselves.
Whether as an individual or a pack, the Native American
wolf is similar to the Indian in many ways.
The social structure of a pack of wolves and an Indian
tribe are very much alike. Wolves are responsible animals
that hunt to provide for their families, just as Indians rely
on hunting to bring food home to their loved ones. Both
wolves and Indians are great hunters because they work
in groups, and they know how to use the environment to
their advantage. A pack of wolves usually splits up when they are not hunting, but when hunting season comes
around, they will come together to form an efficient hunting group. This is similar to the way the Indians organize their
hunting activities.
Wolves and Indians hunt the same kinds of animals, and they will relocate their families as they follow the game
herds that they are targeting. They also employ the same hunting techniques. For example, the Cree Indians are
known to drive buffalos onto icy lakes, where they would lose their footing and become easy preys, which is the same
strategy that is used by the wolves. When they are attacked by enemies, wolves will fight fervently to defend their
packs and Indians will risk their lives to protect their tribes.
To contribute to the success of a pack, a wolf needs to be a strong individual. Likewise, an Indian has to be a capable
person to be of value to his tribe. Every individual wolf is a competent hunter. It moves silently when it is approaching
its prey, and it will strike at an opportune time. It has sharp hearing and extraordinary sight, which allows it to sense
changes in the environment very easily. The Indian is much like the wolf when he approaches a prey or an enemy.
The wolf and the Indian also share the same views about death. An Indian does not think that death is a tragedy.
When the time comes for him to die, he should face the situation with dignity, so that it will seem that it is his own
choice to die. When a wolf encounters its prey, it communicates the same noble and fearless spirit by way of eye
contact, in the hope that the prey will die with dignity.
Source: tribaldirectory
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Aboriginal Arts & Stories contest
Aboriginal Arts & Stories is the largest and most
recognizable creative writing competition in Canada for
Aboriginal youth. The contest is open to Canadians of
Aboriginal ancestry (Status, Non-Status, Inuit and Métis)
between the ages of 11-29.
To enter, create a writing or art piece that explores a
moment or theme in Aboriginal history or culture. A 200400 word Artist’s or Author’s Statement that explains how
your piece reflects or interprets the moment or theme you
selected must accompany your entry. This year's
deadline is March 31, 2015.
This contest is a very good opportunity for young people to
launch a career in the arts, since winners receive national
recognition for their work. Regardless of whether or not you place, all participants will receive a certificate
of participation, which is a good CV resource.
The program is organized by Historica Canada—a national charitable organization that was launched in
September 2009 through the amalgamation of two existing organizations: The Historica Foundation of
Canada and The Dominion Institute.
For more information or to enter the contest, please visit the Aboriginal Arts & Stories
website: http://www.our-story.ca/guidelines/.
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The Hand Game
Published on August 19, 2014 by Amy
The Hand Game
This game is played among eighty-one Indian tribes of the United States. The game bears different names in the
various languages of these tribes. Hand Game is a descriptive term and not a translation of any native name; it refers
to the fact that the object is held in the hand during the play. The following form of this game is the way it was
formerly played among the Nez Perce Indians of the State of Idaho. Lewis and Clark, who were the first white men to
record their meeting with these Indians, mention this game, and Capt. Bonneville gives an account of it when he
visited the tribe during the third decade of the last century.
Properties.—A bone or wooden bead about two inches in length and half an inch in thickness; thirty counting sticks
(these are sometimes spoken of as arrows, and there are indications that they were once arrows—the arrows of the
twin gods); a mat oblong in shape; two logs or pieces of board about the length of the mat, and as many sticks (to be
used as drum-sticks) as players can sit on one side of the mat.
Directions.—The mat should be laid east and west, the logs or boards put on the north and south edges and the
counting sticks placed in two piles of fifteen each on the ends of the mat. The players sit on the ground, a row on
each side of the mat to the north and south. Lots are drawn to decide which side shall have the bead “in hand.” The
Leader and the singers must always stand behind the row of players who have the bead “in hand.” The opposite side
must have the drum-sticks and beat on the log or board in time with the singers.
When the players are seated in two rows, one on each side of the mat, the Leader hands the bead to a player on the
side that has drawn the right to have the bead “in hand,” and then takes his place beside the singers, who stand
behind that row, and starts the following song.
The players on the opposite side, who are to guess who is hiding the bead, at once begin to beat the time of the song
on the log or board that is in front of them, on the edge of the mat, and at the same time they must watch the other
side where the players are trying to pass the bead from one hand to the other and from one person to another without
exposing the bead to view. In all these actions the movements of hands, arms and body must be rhythmical and in
time with the song. All the players in the row that has the bead “in hand” must act as if each one either had the bead
or was trying to pass it on, whether he actually has the bead or does not have it.
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When one on the opposite side thinks he detects the whereabouts of the bead and is willing to risk a guess, he points
his drum-stick to the hand he thinks has the bead and cries, “Hi-i!” and the hand indicated must be immediately
opened so that all may see whether the guess is correct or not. If the bead is seen to be in the opened hand, the
Leader calls out, “Success!” and goes to the pile of counting sticks belonging to the side of the guesser, takes one
and stands it in the ground in front of the successful guesser. The Leader then hands the bead to the player who has
won and proceeds to gather the drum-sticks and distribute them to the players on the opposite side. The singers pass
around and take their places behind the row of players who now have the bead “in hand.” When all are in readiness,
the Leader starts the song again and the players begin their movements of secretly passing the bead, while the other
side beat time with their drum-sticks on the log or board in front of them. The side that has the bead “in hand” always
does the singing, led by the Leader and singers, who must stand at the rear of the row having the bead.
If a guess is incorrect the Leader goes to the pile of counting sticks that belongs to the side which has the drumsticks, takes a counting stick and thrusts it in the ground in front of the row opposite to the guesser; that means one
lost to his side. The bead in that instance remains on the same side until it is won by the opposite side through a
successful guess.
In this manner the game goes on until one side or the other has won all the thirty counting sticks and become the
victor in the game.
Source: apples4theteacher
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What you need to know about the Assembly of First
Nations
GLORIA GALLOWAY
OTTAWA — THE GLOBE AND MAIL
Last updated Tuesday, May. 27 2014, 10:01 AM EDT
First Nations chiefs are meeting in Ottawa this week to decide how to proceed with the election of a
new leader of the Assembly of First Nations, one of the biggest players in relations between First
Nations and the federal government.
Chiefs will also discuss what to do with a contentious piece of federal legislation that aims to reform
on-reserve education, which helped trigger the resignation of the AFN's last national chief.
Many First Nations people live in the remote places of this country that are being eyed by resource
developers. But they are also one of the fastest growing segments of the population and some of the
least advantaged members of Canadian society.
Chiefs must answer to a populace, especially the youth, that is growing increasingly frustrated and are
demanding a change in the way First Nations deal with governments, industry and other Canadians.
The meeting this week could mark a key step in that transition.
Here’s what you need to know.
Who are the First Nations?
The First Nations are the roughly 900,000 indigenous people of Canada that, for centuries after the
arrival of Christopher Columbus in 1492, were called “Indians” by people of European descent. They
are not the Inuit or the Métis.
The federal government says there are 617 First Nations. The Assembly of First Nations says there are
634 “First Nations communities.” But those communities can be grouped into slightly more than 50
ethnic or language groups, or Nations, some that are as different to one another as Greece is from
Denmark.
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What is the Assembly of First Nations?
The Assembly of First Nations is a national organization created in 1982 to harmonize actions on
issues that the First Nations agree are best handled collectively. It is to remain “subordinate” to the
First Nations and can only act with their delegated authority. It was modelled on the United Nations
General Assembly.
What is the role of the national chief of the AFN?
He or she is part of the executive committee of the organization and takes direction from that
committee, from the Confederacy of Nations, and from the First Nations when chiefs meet in assembly
as they are doing this week. He or she is the AFN’s primary spokesman and runs the day-to-day
operations of the organization.
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Who is the national chief now?
Shawn Atleo, the former national chief, resigned unexpectedly on May 2 after supporting legislation
called the First Nations Control of First Nations Education Act, which a majority of chiefs opposed. Mr.
Atleo, a hereditary chief from British Columbia who was first elected to lead the AFN in 2009, said the
reform of on-reserve education was too important and he was “not prepared to be an obstacle to it.”
His resignation leaves the executive committee in charge of the AFN.
How will the next national chief be selected?
The national chief is elected to a three-year term at an assembly of chiefs, with each First Nation in
Canada getting one vote. The formula means that First Nations with just a couple hundred members
carry the same weight in an election as those that have thousands. British Columbia, for instance, is
home just 18 per cent of Canada’s First Nations people but nearly a third of all First Nations. So chiefs
in that province could skew the vote if they lined up behind one candidate.
Here are the locations of First Nations in Canada
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But British Columbia would need at least one other region to back a B.C. candidate this time. After the
resignation of Mr. Atleo, many chiefs outside B.C. say the next leader of the AFN should come from
somewhere else. B.C. is different to other provinces in that most of its First Nations do not have
treaties, while the majority in the rest of Canada do. Honouring of treaties is a key issue for treaty
nations. And there is a tradition of alternating national chiefs between B.C. and the rest of Canada.
What will be decided at Tuesday’s meeting?
Chiefs might pick the date and the place of the vote or they could decide to hold off on making those
arrangements until the annual general assembly, which will be held in July in Halifax. There is some
discussion about holding the vote in September in Winnipeg or in December when another assembly
has already been scheduled. It could be delayed a full year, to July 2015. Or the chiefs could pick an
entirely different place and date.
What will the chiefs decide about education?
The chiefs and the delegates will be asked to give their thoughts about a resolution drafted two weeks
ago by a Confederacy of First Nations that rejects the First Nations Control of First Nations Education
Act and sets up a group that would take control of the education portfolio. There was some discussion
about including a threat to shut down the Canadian economy if the federal government did not
withdraw the bill but that was not approved by the Confederacy.
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The education act is, according to the government, currently “on hold.”
What is a Confederacy of First Nations?
It is the governing body of the Assembly of First Nations between national assemblies. It is made up
of one representative for every region and one representative for every 10,000 First Nations people.
The Confederacy meeting held this month was the first of its kind in 10 years. It is a powerful body
which was set up to deal with matters of emergency and to ensure that actions of the AFN, including
that of the national chief, conform with the decisions of the chiefs in assembly.
Aboriginal Affairs Minister Bernard Valcourt told the House of Commons that MPs should “condemn, in
the strongest of terms, the threats of those rogue chiefs who are threatening the security of
Canadians, their families and taxpayers.”
First Nations were not happy about that response. The Ontario chiefs called his comments
“slanderous.” One chief from Northern Ontario said she felt his statements were “direct attacks” and
that she would not be “criminalized” for asserting her treaty rights. And Bill Erasmus, the AFN
Regional Chief for the Northwest Territories, wrote to the minister saying the statement “causes great
concern.”
Why is education such a hot-button concern for the First Nations?
They, like the rest of Canada, realize their children are not being well-served by the state of education on reserves. Most chiefs
attribute the problems of their schools to a disparity of funding between what their communities receive from Ottawa and what
other schools receive from their respective provinces. But First Nations leaders say the right to control the way their children are
educated strikes at the core of their right to self-determination and sovereignty that is supported by the UN resolution on the
rights of indigenous people.
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i
Indian status: 5 things you need to know
Filmmaker dispels myths and misconceptions about Indian status in new film
BLOG1:36 PM ETHoward Adler, for CBC News
The Indian Act defines who is and who is not recognized as an "Indian," but that doesn't
mean all aboriginal people in Canada have Indian status or get free education.
Filmmaker Howard Adler explores what it means to have Indian status in a new film
called Status, airing tonight on CBC Television in Ottawa.
Here are five things he thinks Canadians should know about Indian status:
1. Not all indigenous people have status
Created in 1876, the Indian Act is wide-ranging, covering governance, land use, health
care and education, as well as defining eligibility for Indian status.


Mohawk woman faces eviction threat from Kahnawake
Court of Appeal upholds landmark ruling on rights of Métis
The Indian Act applies only to status Indians, and despite Métis and Inuit peoples being
indigenous to Canada, it has not historically recognized them. There are also many nonstatus Indians who are, for a multitude of reasons, not entitled to be registered
as Indians under the act.
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2. Rooted in assimilation
When the legal category of "Indian status" was created, it was under federal policies of
"assimilation" and "civilization" — the same policies that created and implemented
residential schools.
In a practical sense, it determined which individuals were entitled to rights,
guaranteed through treaties, but from the very start, it also had, as an underlying
goal, the eventual erasure of the classification "Indian."

Visit CBC Aboriginal for more top stories
The idea was that as individual First Nations people became "civilized," they would lose
their status and become "enfranchised" into Canadian society. In the past, a woman
with status who married a non-status man would lose her status, and if someone with
Indian status served in the Armed Forces, obtained a university degree or became a
professional, such as a doctor or lawyer, they would automatically lose their status.
3. Status is a race- and gender-based classification
system
Basically, prior to 1985, the way that an individual's status was passed on to the next
generation was dependent on their gender and the status of their partner. If a woman
with Indian status married a non-status person, she would lose her status. However, if a
man with status married a woman without status, she would gain status.
Charlie Meness says he uses his Indian
status card to cross the border into the United States. (Howard Adler)In 1985, the Indian
Act was amended with Bill C-31 because the legislation was in breach of the gender
equality provisions of the Canadian Charter of Rights and Freedoms.
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Even under the amended Indian Act, the status system can be thought of as intergenerational surveillance that tracks racial purity. Although the legislation doesn't
specifically refer to blood quantum, this is essentially what it amounts to.
For example, there are two types of "status Indians" that determine whether the children
of a status Indian will have status or not. A 6 (1) Indian can pass their status on to their
children, but a 6(2) Indian cannot unless the other parent also has status. This is often
refereed to as the "second generation" cut-off.
4. Having status doesn't automatically mean 'free'
university, no taxes
These are both pervasive and annoying myths that perpetuate misconceptions about
indigenous people.
Education is a stipulation in post-Confederation treaties, and these treaty rights to
education are constitutionally recognized in Canada, under Section 35 (1).
However, post-secondary funding is limited to status Indians and does not include nonStatus, Inuit or Métis peoples.

Supreme Court's Tsilhqot'in First Nation ruling a game-changer
Federally provided education funds are distributed through First Nations bands, which
often don't receive amounts that actually match up with the numbers of applicants
requesting funding, resulting in long wait lists and restricted access.
As for taxes, if you're a status Indian and you live and work off your reserve (which is
more than half of all status Indians), then you are certainly paying both federal and
provincial taxes.
Tax exemptions only apply in very specific, limited situations, and for the most part, this
means goods and services and income are only tax-free on the reserve.
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5. The status system is problematic, but it doesn't
have to be
Bill C-31 included revisions that separated Indian status from band membership,
granting bands responsibility for developing and managing their own
membership, meaning someone without status can now be a member of a First Nation.
But there's a catch: despite the fact that bands can determine their own membership,
Aboriginal Affairs and Northern Development (formerly known as Indian and Northern
Affairs Canada) provides funding to bands only for status Indians, not for band
members.
Status will air on Saturday, Aug. 23 at 7 p.m. ET on CBC-TV in Ottawa as a part of
an Absolutely Ottawa series called Ottawa Docs.

Back to CBC Aboriginal
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Portrait series fights stereotypes about
aboriginal people
Perception by K.C. Adams shows indigenous Winnipeggers with and without
labels
PHOTOSAug 20, 2014 5:17 PM CTCBC News

media duration:1:48play video
Portrait series fights stereotypes about aboriginal peopleVIDEO

1/6view photogallery
Winnipeg artist fights stereotypes about aboriginal peoplePHOTOS
A Winnipeg visual artist wants to change how aboriginal people are viewed with
Perception, a photo series that shows portraits of Winnipeggers with and without racist
labels.
Perception by K.C. Adams aims to break down negative stereotypes aimed at the
aboriginal community.
"I really just want people to switch their thinking. You know, not judge a book by its
cover," she told CBC News on Wednesday.
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Adams has carried the idea for years but said it was the controversy surrounding Lorrie
Steeves, the wife of Winnipeg mayoral candidate Gord Steeves, that made the timing
right.
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
Gord Steeves defends wife, tries to explain racist comments
Winnipeg tweets: Steeves's address lambasted on Twitter
Homeless respond to Lorrie Steeves 'handout' comments
In 2010, Lorrie Steeves wrote on her Facebook page that she was "really tired of getting
harrassed [sic] by the drunken native guys in the skywalks."
She added, "We all donate enough money to the government to keep thier [sic] sorry
assess [sic] on welfare, so shut the f--k up and don't ask me for another handout!"
Lorrie Steeves has since apologized for the comments, which came to light earlier this
month and overshadowed her husband's campaign for days.
"We can't make rash judgments," Adams said.
"We have to think of ourselves as human beings. Instead of 'us' and 'them,' it should be
'we.'"
Models asked to think about labels
Adams asked her models to think about what it's like to be called various stereotypes,
such as "squaw," "victim," "homeless" and "tax burden."
"The headline that I chose was 'government mooch' and that's because people always
think we get free education, so why aren't we choosing it? Well, that's not the case,"
said Kim Wheeler, one of the models.
"I think the worst thing, though, that people could call me would be 'squaw' because it's
such a derogatory term and they use it to try and hurt you."
The photo of Wheeler with the "government mooch" label is paired with another portrait
that includes a description of her as a "mother, writer, publicist, producer, homeowner
[and] golfer who paid for her own education."
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Wheeler said the worst racism she faced was in high school, and her first portrait
exhibits how she would feel if her children had to go through the same thing.
"I'm a pretty big mama bear when it comes to my kids, and if they did that … that would
be the look they would get," she said.
Perception is currently online only, but Adams said she has thought about posting the
photographs in bus shelters to keep the conversation going.
Peyton Veitch, who saw the photo collection, said he wishes it wasn't necessary to
break down racial stereotypes.
"Unfortunately, they're words you hear so often in this community," he said.
"People I don't think realize the damage that those words can inflict, but moreover, how
inaccurate those stereotypes are."
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Woman Warrior
Mitchelene BigMan turns to traditional dance to heal the
pains of life and war
By Lisa De Bode
Photos by Nicole Tung for Al Jazeera America
Audio and Graphics by Joanna S. Kao
Edited by Katherine Lanpher, Lam Thuy Vo, Vaughn Wallace
Published on Sunday, August 24, 2014
PUEBLO, Colo. — Earlier this summer, Mitchelene Big Man looked at herself in the mirror, wearing
a dress with the colors of the American flag. As she explained it, the shiny fabric came in red for “the
blood that was shed," blue for “courage," and white for "purity of heart.’’
Military insignias were ironed on the back and the arms of the dress, proof of a life spent in service:
Operation Iraqi Freedom, two tours in and around Baghdad; stints at bases in Germany and South
Korea. She had made the gown on a Singer sewing machine, a patchwork of different identities that
she wears on her sleeves. Member of the Crow Nation. Combat veteran. Squad leader. Platoon
Sergeant. U.S. Army veteran.
One patch honored Lori Piestewa, the first Native American woman to die in combat.
More than one hundred plied snuff can lids adorned the skirt, which rang like a cluster of silver jingle
bells with each step she took. It was a special dress, a uniform, complemented by handmade
moccasins, beaded hairpieces, eagle feathers, beaver tails.
“I want to show my native side, and then on top of that, I show my military side,” she said. “I’m first a
Native American, and then I’m a service member.”
Designing a jingle dress
Mitchelene Big Man designs her own jingle dresses, from the color of the fabrics, to the patches on
the sides and back and the cones that make the dress sound like rain. Click on the audio players to
hear Big Man talk about one of her jingle dresses.
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Red, white and blue
Patches
150
Cones
Big Man, 49, is more than that, however. Originally from the Crow reservation in Montana, she
outlasted the hard life she found growing up. She is a survivor of sexual assault in the military. She
is a mother who was often overseas when her own children lived with their grandmother, and is now
a parent to four other children from her reservation, raising them at her home in Pueblo, Colorado,
with her husband, also a veteran.
And she is the founder of the Native American Women Warriors (NAWW)), a color guard of female
veterans from Indian Country. They perform a jingle dance, which some tribes regard as a healing
rite traditionally performed by women. The members of the NAWW perform to heal from injuries that
cut deep and they dance for others, such as Piestewa, a Hopi who loved the dances of her tribe.
Since the group’s appearance at the second inauguration of President Barack Obama, invitations for
the group have poured in.
“We’re trying to get recognition for the Native American female veterans,” Big Man said. “A lot of
people think we don’t exist in this country anymore, but we are here and we also serve in the
military.’’
Big Man is a warrior — a veteran who is learning how to heal herself and others.
151
Members of the Native American Women Warriors lead the grand entry of dancers
during a performance in Pueblo, Colorado, June 14, 2014. Foreground, from left: Sgt.
1st Class Mitchelene Big Man, Sgt. Lisa Marshall, Spc. Krissy Quinones and Capt.
Calley Cloud, with Tia Cyrus behind them. (Click to enlarge images)
She joined the Army because the Marines couldn’t take her right away and because one morning in
1986, standing by the Bighorn River that runs through the Crow reservation in Montana, she looked
into the eyes of the man next to her and knew he wanted to kill her.
He was a former boyfriend turned violent. According to Big Man, he tried to drag her into the water,
ready to drown her after arguing all night, telling her: “If I can’t have you, nobody can.” She got away,
but her next steps were to a recruiter’s office. She was tough, having served stints as a dockworker
and firefighter, but she knew that if she didn’t leave him, within a year she would be “dead or in jail.”
She served two tours in Iraq, volunteering for missions just to prove herself to her male colleagues.
A combat action badge was pinned on her uniform, the result of living through a mortar attack on her
unit in 2005. Even as she retired in 2009 as a sergeant first class, she put her name down on a list of
reserves to be called back in case they needed her again.
Michael Joyner, a staff sergeant and friend who served with her in Iraq, recalled her as one of the
first people to say “I’ll do it if nobody else does it.”
152
“We both wear the same uniform. It doesn’t make men better than women,” he said. “She was
always trying to prove that point.”
The racism she encountered as a Native American in the military bothered her.
She recalled a query from a colleague: “You’re my first Indian I ever saw. You still live in a teepee?”
Big Man said she replied “yes” and then added: “We also shop at Walmart.”
“When you ask stupid questions, you get stupid answers,” she said. “It’s a stereotyping that we just
can’t seem to get past.”
153
Top: Big Man visits a school to give out school supplies and gift bags during her first
humanitarian mission. Bottom: Big Man prepares for redeployment out of Iraq. (Click to
enlarge images)
Prior to the war trauma she endured, an episode of sexual assault had marred her service in the
military. One night in 1995, she had found herself alone in a cabin in Aberdeen, Maryland, with a
colleague who raped her. Afraid of retaliation, she did not report the crime. When she finally told
Selene Valdez, a social worker at the VA in eastern Colorado who counsels Big Man, she had been
carrying the secret for more than a decade.
“She can put on a smile, and hide all of her pain, it’s all internal,” Valdez said. “Her coping skills are
laughter and staying extremely busy with giving back to others. She’s staying so busy that she
doesn’t have any time for herself.”
On the NAWW, Valdez said Big Man “turns her hurt into something positive for her people, her
Native American heritage and other women. She’s an amazing woman.” But, she cautioned, keeping
busy and prioritizing other people’s wellbeing are also common avoidance strategies for patients of
PTSD. Her recovery, Valdez said, "is going to be ongoing."
"[E]very day she gets up and goes forward its an advancement. She's doing good.”
154
Big Man works out at a local gym after breakfast. (Click to enlarge images)
An estimated one in three servicewomen experiences sexual assault during her career and runs the
high risk of suffering from Post Traumatic Stress Disorder (PTSD) as a consequence of the attack.
For Native American women, whose documented episodes with domestic abuse and community
violence make them more vulnerable to future trauma, the risk is even higher, according to
researchers at the National Institutes for Health. War trauma reinforces the accumulated grief, a
cycle that can seem never-ending.
“When I retired, it was hard,” Big Man recalled. “I was angry, tired and hurt.”
Valdez added that family, next to dancing and advocacy work, is another place where Big Man can
find some respite. Big Man is married to Dwayne Cyrus, “Cy,” 43, a combat veteran who also
struggles with PTSD. He remembered his attitude when she was his squad leader in 1992, when
they first met in Fort Hood, Texas.
“Ain’t a woman tell me what to do,” he said he used to think.
Now he’s a stay-at-home dad who finds that the children under their care help him deal with the
trauma. The tunes of the TV cartoons the children watch stick in his head. Their near-constant
demands keep his attention elsewhere, with the four younger ones calling “Mom, Mom! Dad, Dad!”
155
“I lean on my kids to help me,” he said. “If me and Mitch were trying to help each other it’d be like
two blind people trying to walk across the street.”
Having survived a rocky relationship — they got divorced twice and married thrice — the couple has
found a new equilibrium in which Cyrus, who was declared fully disabled by the VA, helps Big Man
take care of the children while she tours the country with the NAWW.
On Mother’s Day, the children gave him a card to thank him for being like a second mother.
156
Top: Big Man plays with her adopted son David, 5, as Joey, 4, looks on at home in
Pueblo. Middle: Cyrus, 17, teaches her younger siblings the fancy shawl dance in the
basement of their home. Bottom: Big Man and her children sing during a church
service. (Click to enlarge images)
157
A visitor to their home this summer would have walked into a house with televisions on in almost
every room of their four-bedroom house, the noise crowding out bad memories. There’s Tia, Big
Man’s 19-year-old daughter, along with the four children adopted from a cousin back on the
reservation. The two boys, ages 5 and 4, left their foster home in Montana to join their household,
both of them with fetal alcohol syndrome and learning disabilities. The girls, 9 and 6, enjoyed
watching their collection of Disney movies — a birthday present, their very first from their new
parents. Three dogs — Milo, Bo and Mandy — and a cat, Alex, adopted from a local shelter, roam
about the living room.
Marcus, 23, from Big Man’s first marriage, and raised by Cyrus as his own, had a hard time adjusting
to life on the military road. He and Tia, his younger sister, were born on a base in Germany. They
traveled often between military postings and their grandmother’s home on the Crow reservation. His
first Crow name translates into English as “He Who Loves His Homeland.”
“I was always the type of kid who wanted to stay in one spot and have a house,” he said.
He’s proud of what his mother and stepfather have accomplished.
“After all that sacrifice that they made, for all the change they faced, for all the nights they didn’t
sleep — still to this day they don’t sleep — we made it work somehow, we made it work,” he said.
“This is my second chance to be a mother,” Big Man said.
158
Top: Marcus Cyrus, 23, is greeted by his adopted siblings Mitchelene, 9, left; Joey,
middle; David, near right; and Amelia, 6, far right, after returning home before his work
shift. Marcus is Big Man’s son from a previous relationship. Bottom: A picture of Big
Man, 49, with her husband Dwayne Cyrus, also an Army veteran, hangs in their home.
A photo of their daughter Tia hangs to the left. (Click to enlarge images)
Even though Native Americans have one of the highest representations in the armed forces, the
Department of Defense has noted that “very little is known about the contributions of Native
American women to the United States military.”
The department encouraged women like Big Man to share their stories with the Women in Military
Service for America Memorial Foundation, a nonprofit dedicated to honoring military women, but so
far, according to Marilla Cushman, the organization’s media director, very few have registered.
Out of more than 250,000 testimonies the organization collected, only 747 are from Native American
women veterans.
“Outreach is very difficult,” Cushman said.
But Big Man has found a way.
159
The NAWW started by accident, when Big Man and her friends appeared at the Denver March
powwow of 2010 and an organizer asked them to join the procession as a color guard. Their dresses
— and gender, they were the first all-female Native American color guard — set them apart.
Their initial name, “Army Women’s Iraqi Freedom Veterans,” later changed into “Native American
Women Warriors” to allow for the group’s growing membership of more than 50 women veterans
from all military branches.
Breaking down the steps of the healing dance
Each step in the jingle dress dance that the Native American Women Warriors performs represents
a particular element of healing. Click on a dance step below to hear Big Man demonstrates the step
and explain its significance in healing.
NOW PLAYING
nor beats
Honor beats
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Side step
Forward step
161
Shuffle step
Honor beats
Honor beats
"During the honor beats, there's a certain significance of the drums where it's slightly different, and
we raise our hands to give honor to those that have already passed. And it's like a way of saluting,
thank you, to acknowledge them."
On that day in June 2014, when Big Man was dressed for an event in Pueblo, she and other
members of the troupe left her house and met at the Nature and Raptor Center of Pueblo, a nature
preserve, to deliver a jingle dance.
At the event, Mitchelene led her group to the center of a field. They danced to traditional music
beating from two large speakers that stood in the shade under a leafy tree. Sciatic pain and a torn
right hamstring from her tours in Iraq force her to adjust the steps to her flexibility. She stood under
the beating sun, dust covering the beaded moccasins her mother had made, her feet pounding the
scorched earth.
“We’re staying connected to the earth, Mother Earth,” she said. “It’s the heartbeat, the healing.
Because even though the earth goes through so much, she always replenishes herself.” ◆
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11 Essential Native American Films You Can Watch Online
Right Now
ICTMN Staff
11/28/14
In late 2013, we brought you an important list of 10 current Native films—"The 5 Must-See
Native Films of 2013"and"5 More Must-See Native Films From 2013"—that had scored big at
film festivals and reaped praise from critics. You responded with a mixture of unbridled
enthusiasm and puzzlement:
Sounds like a great movie! How the hell will I ever be able to see it?
Well, a year later, seven of those 10 films are available online. And as on-demand video
continues to become a completely valid method of releasing movies, festival and indie features
are going the streaming route at the same time distributors are booking brick-and-mortar
showings. So you can't make it to the festivals and big-city arthouse theaters where many of
these films screen? Doesn't matter! Here are 11 films you can watch in your own home, right
now.
Pop some popcorn, dim the lights, and hold your own Native Film Festival...
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1.Shouting Secrets:iTunes.
Wesley, a young, successful novelist, long ago left Arizona and the San Carlos Apache
Reservation in his rear view mirror. He remains close to his mother but alienated the rest of the
family with his autobiographical bestseller. He has no intention of returning for his parents
anniversary party but finds himself pulled back into the fold. Coming home only underlines what
a mess Wesley’s life has become, but he’s not alone in that.Shouting Secretstells a present day
story about a Native-American family with unique struggles but universal truths.
Awards forShouting Secrets:
Best Film, American Indian Film Festival 2011
Best Actor: Chaske Spencer, American Indian Film Festival 2011
Best Supporting Actor: Tyler Christopher, American Indian Film Festival 2011
Outstanding Actress in the Leading Role: Q’Orianka Kilcher, Red Nation Film Festival 2012
Best of the Fest Audience Award, Arizona Film Festival 2012
Feature Film Audience Award, Big Island Film Festival 2012
Best Feature Film Audience Award, Breckinridge Festival of Film 2012
Best Narrative Feature, Great Lakes Film Festival 2012
Best Ensemble Cast, Philadelphia FirstGlance Film Festival 2012
Best Feature, Rhode Island International Film Festival 2012
Best Feature Film Audience Award, San Diego Film Festival 2012
2.Empire of Dirt:Vimeo On Demand.
A young single First Nations mother struggling to bridge the generation gap with her daughter
Peeka and her mother Minerva.
Awards forEmpire of Dirt:
Best Canadian Feature Film—Special Jury Citation, Toronto International Film Festival 2013
Best Actress: Cara Gee, American Indian Film Festival 2014
Best Original Screenplay, Shannon Masters, Genie Awards 2014
3.This May Be the Last Time:Google Play, YouTube, iTunes.
Director Sterlin Harjo heard a story hundreds of times growing up; the story of when his
grandfather disappeared. Pete Harjo mysteriously went missing in 1962 after his car
crashed on a rural bridge in Sasakwa, Oklahoma. The Seminole Indian community
began a day and night search for his body. As they combed the riverbanks it is told that
they sang songs of faith and hope that had been passed on for generations. In This May
Be The Last Time, the director revisits his grandfather’s mysterious death and how
hymns played a role then and now in uniting families and communities in times of
worship, joy, mourning, hope, tragedy. This deeply personal journey starts in
Oklahoma’s Native churches and carries on through astounding connections to slavery
in the deep American South and onward as far away as the Scottish highlands.
Award forThis May Be the Last Time:
Best Documentary Feature, American Indian Film Festival 2014
164
4.Road to Paloma:Google Play, Amazon, VUDU.
Native American protagonist Wolf is on the run after avenging his mother's murder. As
he flees across the desolate American West on his motorcycle, he'll discover that justice
has a cost—Wolf's search for redemption will reveal secrets and take him on a journey
where the roads have some very unexpected turns.
5.The Lesser Blessed:iTunes, VUDU;Amazon.
Through the eyes of Larry Sole, a First Nation teenager filled with bravado and angst,
fragile and yet angry, seeking clarity clouded by confusion, seeking to belong without
belonging, comes the story of three unlikely friends isolated in a small rural town
discovering what they can of life and love amid racial tensions and the recklessness of
youth, in a world clouded by a dark mystery from his past.
Awards forThe Lesser Blessed:
Best Supporting Actor: Kiowa Gordon, American Indian Film Festival 2013
Best Picture, Red Nation Film Festival 2013
Outstanding Actor in the Leading Role: Joel Evans, Red Nation Film Festival 2013
6.Rhymes for Young Ghouls:VUDU; iTunes (Canada).
Red Crow Mi'g Maq reservation, 1976: By government decree, every Indian child under
the age of 16 must attend residential school. In the kingdom of the Crow, that
meansimprisonment at St. Dymphna's. That means being at the mercy of "Popper", the
sadistic Indian agent who runs the school. At 15, Aila is the weed princess of Red Crow.
Hustling with her uncle Burner, she sells enough dope to pay Popper her "truancy tax",
keeping her out of St. Ds. But when Aila's drug money is stolen and her father Joseph
returns from prison, the precarious balance of Aila's world is destroyed. Her only options
are to run or fight... and Mi'gMaq don't run.
Awards forRhymes for Young Ghouls:
Best Director: Jeff Barnaby, American Indian Film Festival 2014
Best Actor: Glen Gould, American Indian Film Festival 2014
Best Canadian Feature Film, Vancouver International Film Festival 2013
Best Director of a Canadian Film: Jeff Barnaby, Vancouver Film Critics Circle 2014
Best Canadian First Feature: Jeff Barnaby, Vancouver Film Critics Circle 2014
Outstanding Actress in a Supporting Role: Roseanne Supernault, Red Nation Film
Festival 2014
7.The Activist:iTunes, Google Play.
A political thriller set during the Wounded Knee insurrection in 1973. Two activist are
arrested and maintain in custody in a sheriff's office. They will meet a Nixon advisor, a
lawyer, a senator and a movie star who is also an activist.
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Awards forThe Activist:
Outstanding Actress in a Lead Role: Tonantzin Carmelo, Red Nation Film Festival 2014
Best Independent Spirit Award, Sedona Film Festival 2014
Best Feature, Naturman Tenerife Film Festival 2014
8.The Cherokee Word for Water:CW4W.com website; iTunes, coming soon.
Set in the early 1980s, The Cherokee Word For Water begins with the return of Wilma
Mankiller to her rural Oklahoma Cherokee community where many houses lack running
water and others are little more than shacks. After centuries of being dehumanized and
dispossessed of their land and identity, the people no longer feel they have power or
control over their lives or future. This is the true story of the struggle for, opposition to,
and ultimate success of a rural Cherokee community to bring running water to their
families by using the traditional concept of "gadugi"– working together to solve a
problem.
Awards forThe Cherokee Word for Water:
Outstanding Actress in the Leading Role: Kimberly Guerrero, Red Nation Film Festival
2013
Best Theatrical Motion Picture, Western Heritage Awards 2014
9.A Good Day to Die: Netflix, iTunes, VUDU.
Dennis Banks co-founded the American Indian Movement (A.I.M.) in 1968 to call
attention to the plight of urban Indians in Minneapolis, Minnesota. The film presents an
intimate look at Dennis Banks' life beginning with his early experience in boarding
schools, through his military service in Japan, his transformative experience in Stillwater
State Prison and subsequent founding of a movement that, through confrontational
actions in Washington DC, Custer South Dakota and Wounded Knee, changed the lives
of American Indians forever.
Awards forA Good Day to Die:
Best Documentary Feature, American Indian Film Festival, 2011
Best Documentary, deadCENTER Film Festival 2010
Best Documentary, Dreamspeakers Film Festival 2010
Best Documentary, LA Skins Festival 2010
Best Documentary, Twin Cities Film Festival 2010
Best Documentary, Frozen River Film Festival 2010
10.On the Ice:Netflix, iTunes, VUDU.
Two teenage boys who have grown up like brothers go about their lives in the
comfortable claustrophobia of an isolated Alaskan town. Early one morning, on a seal
hunt with another teenager, an argument between the three boys quickly escalates into
a tragic accident. Bonded by their dark secret, the two best friends are forced to create
166
one fabrication after another in order to survive. The shocked boys stumble through
guilt-fueled days, avoiding the suspicions of their community as they weave a web of
deceit. With their future in the balance, they are forced to explore the limits of friendship
and honor.
Awards forOn the Ice:
Best Director: Andrew Okpeaha MacLean, American Indian Film Festival 2011
Best First Feature, Berlin International Film Festival 2011
Crystal Bear Award, Berlin International Film Festival2011
Haskell Wexler Award for Best Cinematography, Woodstock Film Festival 2011
Jury Prize for Best Feature Film, Woodstock Film Festival 2011
Best New American Film, Seattle International Film Festival 2011
Nominated for Grand Jury Prize, Sundance Film Festival 2011
11.Tiger Eyes:Google Play.
(Note: Strictly speaking,Tiger Eyesisn't a "Native American film" in the same sense as the
others listed here, as its protagonist, screenwriters and director were all non-Native. But we
include it in this list because of the critically-lauded performance by Tatanka Means, which was
found award-worthy by Native film festivals.)
Forced by her grieving mother to move from her home in Atlantic City to the strange
“atom bomb” town of Los Alamos, New Mexico, Davey (Willa Holland) no longer knows
who to be or how to fit in. Everything that once mattered—the friends, reputations,
parties and expectations that fuel high school days—suddenly seems insignificant and
Davey is certain no one has the first clue about the turmoil she is going through. But
when she meets Wolf (Tatanka Means), a mysterious Native‐American climber
exploring the surrounding canyons, she feels he is able to see right into her most wild
and secret emotions. Their intense relationship brings Davey back from the edge as she
finds the courage to embark on the first great adventure of her life.
Awards forTiger Eyes:
Best Actor: Tatanka Means, American Indian Film Festival 2012
Best Picture, Red Nation Film Festival 2012
Outstanding Actor in the Leading Role: Tatanka Means, Red Nation Film Festival 2012
Best Director: Lawrence Blume, Red Nation Film Festival 2012
167
Produced by digital politics editor Chris Hannay. Graphics by Trish McAlaster.
Du 30 juillet au 5 août 2013
Au Quartier des spectacles de Montréal
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Trier par nom - Trier par lieu
168
Veuillez noter que plusieurs films seront également projeté à la Maison Longue Canal D le 2, 3
et 4 août. Pour accéder à l'horaire.
Mardi 30 Juillet
Paroles Amérikoises
19h00
Grande Bibliothèque
Umätu, le chant du notou
19h00
Grande Bibliothèque
Mercredi 31 Juillet
Bury My Heart with Tonawanda
18h00
Musée McCord
Ramer d'une seule voie
18h00
Musée McCord
Diez veces venceremos
18h30
Cinémathèque québécoise
Gold Fever
20h30
Cinémathèque québécoise
Jeudi 1 Août
Gastronomie à l'amérindienne
0h00
Bistro Le Contemporain
Bury My Heart with Tonawanda
15h00
Legion Hall de Kahnawake
Ramer d'une seule voie
15h00
Legion Hall de Kahnawake
The Burnt Village
15h00
Legion Hall de Kahnawake
Inacayal
18h00
Centre culturel Simon Bolivar
Perdimos y seguimos perdiendo
18h00
Centre culturel Simon Bolivar
Congo Square lieu sacré des Houmas
18h30
Cinémathèque québécoise
Indian Santa
18h30
Cinémathèque québécoise
Kharitonych
18h30
Cinémathèque québécoise
Mitchif l'esprit de Riel et Dumont
18h30
Cinémathèque québécoise
A Stranger On The Land
19h00
Grande Bibliothèque
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Jeudi 1 Août
Anishinabe
19h00
Legion Hall de Kahnawake
My Naani Told Me
19h00
Legion Hall de Kahnawake
Point de fuite
19h00
Grande Bibliothèque
The Smoke Shack
19h00
Legion Hall de Kahnawake
Fiddle no more
20h30
Place des festivals
Xingu
20h30
Cinémathèque québécoise
Vendredi 2 Août
Gastronomie à l'amérindienne
0h00
Bistro Le Contemporain
Cinéma Maison longue Canal D
13h00
Place des festivals
Animation
15h00
No hay lugar lejano
18h00
Centre culturel Simon Bolivar
Seeking Netukulimk
18h00
Centre culturel Simon Bolivar
La Belleza. Nosilatiaj
18h30
Cinémathèque québécoise
Électro-Choc
19h00
Place des festivals
How Bear Got a Short Tail
19h00
Legion Hall de Kahnawake
Les défunts de la perle du Pacifique
19h00
Grande Bibliothèque
Wimawi
19h00
Grande Bibliothèque
Winter in the Blood
19h00
Legion Hall de Kahnawake
Heart of Sky, Heart of Earth
20h30
Cinémathèque québécoise
Samedi 3 Août
170
Samedi 3 Août
Gastronomie à l'amérindienne
0h00
Bistro Le Contemporain
Tours guidés
9h00
Centre d'histoire de Montréal
Cinéma Maison longue Canal D
13h00
Place des festivals
Danses amérindiennes
15h00
Place des festivals
Défilé de l'amitié Nuestroamericana
16h30
Anishinabe
18h30
Cinémathèque québécoise
Fuimos Gigantes
18h30
Cinémathèque québécoise
Gephyrophobia
18h30
Cinémathèque québécoise
Indians & Aliens: Episode 1
18h30
Cinémathèque québécoise
Liar
18h30
Cinémathèque québécoise
The Smoke Shack
18h30
Cinémathèque québécoise
El último consejo
20h30
Cinémathèque québécoise
L'existoire ultime
20h30
Club Soda
Polvo
20h30
Cinémathèque québécoise
Cinéma sous les étoiles
21h00
Place des festivals
Les Saphirs
21h00
Place des festivals
Dimanche 4 Août
Gastronomie à l'amérindienne
0h00
Bistro Le Contemporain
Tours guidés
9h00
Centre d'histoire de Montréal
Cinéma Maison longue Canal D
13h00
Place des festivals
Winter in the Blood
13h00
Cinémathèque québécoise
171
Dimanche 4 Août
Danses amérindiennes
15h00
Place des festivals
Farandole
16h00
Cinémathèque québécoise
Survival Prayer
16h00
Cinémathèque québécoise
Standing Bear
18h30
Cinémathèque québécoise
Winter in the Blood
18h30
Cinémathèque québécoise
Lecciones para una guerra
20h30
Cinémathèque québécoise
Lundi 5 Août
Les ailes de Johnny May
19h00
Cinéma Quartier Latin
© 2013 Présence Autochtone / Terres en vues
Création du site ARDUFOUR
172
Image source: terigreevesbeadwork.com
'NDN Art' (2008) by Teri Greeves. 'The image started as a pencil drawing of my youngest son,
Nimkees Ankwaad,' Greeves explains. 'He is speaking the word ART, appropriated from the Roy
Lichtenstein painting 'Art' (1962).'
SHARE THIS STORYPRINT
Beadworking in Two Worlds: 10 Fascinating Pieces by Teri
Greeves
Dominique Godreche
8/19/14
Teri Greeves, a Kiowa bead worker originally from the Wind River reservation in Wyoming,
remembers being eight years old and asking her mother, for the first time, if she could take some
thread and needles at the bead shop of her trading post. "You cannot take them," was Jeri Ah-behill's reply. "You can buy them."
So eight-year-old Teri started her career as a beadworker. She later attended the University of
California in Santa Cruz, and moved to Santa Fe. Greeves' father is Richard Greeves, an ItalianAmerican sculptor.
173
Greeves has applied her expert beadwork to a wide variety of subjects, but her signature pieces
are most likely her magnificent tennis shoes and stylish high heel boots. Footwear is a fitting
choice, as a constant theme is the journey, walking in two worlds, and the artistic itinerary
between past and present.
Greeves will be exhibiting and selling her art at the2014 Santa Fe Indian Market, which starts
on Saturday, August 23. You can learn more about her at her official
website,terigreevesbeadwork.com.
How did you move from traditional beadwork to such a contemporary object as a beaded
tennis shoe?
It has been a long trail to where I am now as a bead worker. I started with moccasins and bags,
but realized it was limiting. I had a contemporary creative vision, where the story becomes more
important than the objects. So I started beading tennis shoes, understanding that I could tell a
story by beadingaroundobjects.
'Khoiye-Goo Mah: Kiowa Women Tennis Shoes,' 2004, by Teri Greeves
My inspiration comes from a historical, cultural, or religious moment I am wondering about:
When my kids were born, I was thinking about what they should know, and started to bead
specific stories integrating Kiowa icons or treaty issues, to tell them about our history. This is
how I work, and a lot of what I do is also related to women‘s issues: mothers, women’s warrior
status. I make sculptures, jewels, paintings -- you can use beadwork on any object! How I can
manipulate the medium in those objects is the challenge. And my shoes are often bought as art
pieces. I discovered beaded tennis shoes in 1983; they were made by a Lakota lady, and I
thought they were the coolest thing I had ever seen!
174
'Deer Woman as Lady Luck,' 2004, by Teri Greeves
Has your father influenced you as an artist?
My father is an Italian American sculptor who still lives on the reservation. And I still have
family in Italy, where I went, to meet my Italian relatives, near Lake Como. But I am Native. I
was raised that way; I was 16 when my parents divorced, and, my mother being Native, I grew
up on the Shoshone side of the reservation, with Shoshone people. Being half blood, I was an
outsider. That is the line you have to walk, in two worlds.
175
'ndn girlz/rez girlz,' 2009, by Teri Greeves
Do you see any connection between your work and the Italian artistic tradition of beads,
glass, mosaics, colors?
Well, my Italian family has been making mosaics, ceramics, and micro ceramics, for generations,
and I work with glass, micro mosaics, beads. So yes, in a way, I continue that tradition.
176
'Indian Parade Umbrella,' 1999, by Teri Greeves
177
'Indian Parade Umbrella' (detail), 1999, by Teri Greeves
178
'NDN Grrrl!,' 2011, by Teri Greeves
179
'NDN Art,' 2008, by Teri Greeves
180
'Prayer Blanket,' 2006, by Teri Greeves
181
'Prayer Blanket' (detail), 2006, by Teri Greeves
182
Beaded cuff by Teri Greeves
'Tradish',' 2006, by Teri Greeves
183
'21st Century Traditional: Beaded Tipi,' 2011, by Teri Greeves
184
'21st Century Traditional: Beaded Tipi' (detail), 2011, by Teri Greeves
Read more athttp://indiancountrytodaymedianetwork.com/2014/08/19/beadworking-twoworlds-10-fascinating-pieces-teri-greeves-156469
185
From: [email protected]
Subject: Just Released: CP Holiday Train to make its annual visit to Kahnawà:ke
Date: Wed, 14 Nov 2012 17:06:40 +0000
For PDF, visit Kahnawake.com
Canadian Pacific’s Holiday Train to make its
annual visit to Kahnawà:ke
The Mohawk Council of Kahnawà:ke (MCK) is pleased to announce that Canadian
Pacific’s Holiday Train will make its eighth visit to Kahnawà:ke in what has become an
annual tradition in the community.
Beautifully decorated with thousands of colored lights, the train is scheduled to arrive at
the Adirondack Junction around 6:45pm on Tuesday, 27
Kentenhkó:wa/November. There will be half-hour musical show featuring The
Claytones and Canadian Country Music Hall of Famer Tracey Brown. Volunteers will be
on site to accept donations and to distribute hot chocolate, hot dogs and glow sticks.
The Kahnawà:ke Christmas Basket Committee will be the recipient of monetary
donations while food items will be donated to the Kahnawà:ke Food Bank from those
attending the event and Canadian Pacific. Over the past decade the Holiday Train has
raised well over $5 million and two million pounds of food for local food banks.
We have 6 photo galleries featuring pictures of various People, Events & Locations
throughout Kahnawà:ke on the Photo Slideshow page.
EDO-COMM-0007
186
187
188
From: [email protected]
Subject: Just Released: Iroquois Caucus, AFN sign Protocol Agreement
Date: Wed, 5 Dec 2012 20:07:15 +0000
For PDF, visit Kahnawake.com
Iroquois Caucus, AFN sign Protocol Agreement
The Mohawk Council of Kahnawà:ke wishes to inform the community that the Iroquois
Caucus and the Assembly of First Nations (AFN) have signed a Protocol Agreement
that will foster a harmonious and cooperative relationship between the two
organizations.
Chief Lloyd Phillips signed the Agreement on behalf of Kahnawà:ke at the AFN Special
Assembly being held in Gatineau, Quebec. The Mohawk Council of Kahnawà:ke is a
founding member of the Iroquois Caucus.
National Chief Shawn A-in-chut Atleo signed on behalf of the AFN.
The protocol will establish information-sharing processes and develop collaborative
strategies for advocacy approaches that address issues of mutual concern. It also
establishes that meetings between the National Chief and the Iroquois Caucus will be
held annually or semi-annually, as needed.
While each party will be responsible for their own costs, the AFN commits to continue
providing the Caucus with access to AFN facilities and resource people.
“While it’s true that one of the main reasons the Iroquois Caucus was created was
because we felt our concerns weren’t being addressed in the AFN, we have always said
it is far better to work together,” said Chief Martin Leborgne, who has been with the
Caucus since its inception. “This agreement is a great step forward. We look forward to
promoting and encouraging nation re-building with other First Nations in Canada.”
An unofficial version of the document is attached for information purposes.
Receive timely and priority notices by signing up for the MCK Text Message
Notification Service. Be the first to know!
EDO-COMM-0007
189
Friday
Date: Wed, 19 Jun 2013 13:31:13 +0000
For PDF, visit Kahnawake.com
Monument to War of 1812 Kahnawà:ke warriors to be
unveiled on Friday
The Mohawk Council of Kahnawà:ke (MCK), on behalf of Mohawk Legion Branch 219,
wishes to remind the community that a special ceremony to pay tribute to Kahnawà:ke’s
role in the War of 1812 will take place this Friday, June 21st (National Aboriginal Day) at
the Cenotaph, located across from the St. Francis Xavier Church.
The public is invited to join in the celebration.
A military parade will leave the Legion at 10:40am and arrive at the Cenotaph at
11:55am, at which time Elder Joe McGregor will offer a Traditional opening, followed by
a performance by a local dance troupe and several speeches. The highlight will be the
unveiling of the monument and the reading of the names of 73 Mohawk warriors who
received commendations for their roles in the Battle of Chateauguay. They were part of
a much larger Kahnawà:ke contingent that participated in the engagement with
American troops.
The monument, which weighs 9,600 lbs., was designed by members of the Legion
Branch 219.
The 200th anniversary of the Battle of Chateauguay is coming up on 26,
Kenténha/October 2013. According to many historians, the engagement had great
significance and prevented the invading Americans from capturing Montreal and, in
effect, Lower Canada.
Representatives of Le Regiment de Voltigeurs du Quebec, whose predecessors fought
alongside the Mohawks at the Battle of Chateauguay, have confirmed their participation.
Consul General Andrew C. Parker of the U.S. Consulate in Montreal will also be
attending, along with the Dominion Chairman Tom Irvine of the Royal Canadian Legion.
The Legion has taken the lead in organizing this special event, with support from the
MCK.
190
For PDF, visit Kahnawake.com
War of 1812 film to premiere on 200th anniversary of
Battle of Chateauguay
The Mohawk Council of Kahnawà:ke (MCK) is pleased to announce that the premiere of the
documentary film “War of 1812: The Abandoned Alliance” will be presented at 7pm on
Saturday, October 26th at the Mohawk Legion Branch 219.
The premiere, which is being presented by the Legion in conjunction with the MCK, is taking
place on the exact 200th anniversary of the Battle of Chateauguay, which was one of the
most significant events of the War. Kahnawà:ke’s participation is generally acknowledged as
the deciding factor in the Battle, which prevented the Americans from advancing on
Montreal, which was their ultimate goal.
“Kahnawà:ke’s participation in the War of 1812 was hugely significant,” said Chief Kenneth
McComber who, along with Chief Christine Zachary-Deom, has been promoting the efforts to
have Kahnawà:ke’s contributions remembered and recognized. “This film will help restore
our missing perspective, which isn’t the easiest thing to find in the history books. We should
be proud of the bravery of our ancestors and their impact on history, particularly the history
of Canada.”
“War of 1812: Abandoned Alliance” is directed by Brent Horne, a film studies student at
Concordia University and recent winner of the Jesse Deer Memorial Media Scholarship. He
created the film as a summer student at the MCK and has continued to work on it on a
voluntary basis for the past two months.
Admission to the premiere is free of charge, with snacks included. The Director and some of
the people featured in the film will be available to discuss the film and the War of 1812
immediately after the showing.
Every MCK Press Release, Public Service Announcement and Special Notice is listed in
chronological order and available in the News Section.
EDO-COMM-0007
191
Courtesy Onondaga Nation
Onondaga Nation representatives were in Washington, D.C. today to file a petition
against the United States with the Organization of American States’ Inter-American
Commission on Human Rights.
Onondaga Nation Files Human Rights Violations
against US
Gale Courey Toensing
4/15/14
The Onondaga Nation has taken its land rights case into the international arena.
On Tuesday, April 15, the Onondaga Nation filed a petition against the United States
with theOrganization of American States’ Inter-American Commission on Human
Rights(IACHR) in Washington, D.C. The petition accuses the U.S. of human rights
violations by stealing 2.5 million acres of the Nation’s land since 1788 in what is now
central New York state and seeks redress for the violation of the Onondaga people’s
rights to property, equal treatment, and judicial protection.
The filing took place exactly six months after the U.S. Supreme Court denied the
Onondaga Nation’s request for a review of a lower court’s dismissal of its land rights
lawsuit. The high court’s refusal to examine the case and send it back to a lower court for
192
a trial on its merits was the last stop on the Nation’s 10-year journey through the U.S
legal system, meaning the Nation had exhausted all judicial venues in the country.
“The courts of the United States have failed to provide any remedy for this loss of land,”
the petition says. “The United States domestic legal system’s denial of a remedy for
violation of the Nation’s land rights and treaties is a violation of the Nation’s
fundamental human rights protected by the American Declaration on the Rights and
Duties of Man, the United Nations Declaration on the Rights of Indigenous Peoples and
other international human rights agreements.”
Related:Onondaga Awaits Supreme Court’s Decision on Land Rights Case Review
Related:Onondaga Asks 2nd Circuit to Send Land Rights Lawsuit to Trial
Related:Onondaga to Argue its Land Rights Appeal at 2nd Circuit Court
TheOrganization of American States(OAS) is comprised of 35 nations in the Americas
and was created in 1948 to promote "an order of peace and justice, to promote their
solidarity, to strengthen their collaboration, and to defend their sovereignty, their
territorial integrity, and their independence."
The IACHR was created as an autonomous organ of the OAS with a mission to promote
and protect human rights in the American hemisphere, according to the
organization’swebsite. The commission considers that “special attention must be devoted
to those populations, communities and groups that have historically been the targets of
discrimination.”
The Onondaga Nation’s petition is unique in that it is not seeking evictions from
its historic territory, monetary damages or a casino. Instead, it seeks
reconciliation and a ruling that would allow the Nation to continue its role as an
environmental steward of the land it once conserved for centuries.
“The Nation brings this Petition to bring about a healing between themselves and
all others who live in the region that has been the homeland of the Onondaga
Nation since the dawn of time,” the petition says. “The Nation and its people have
a unique spiritual, cultural and historic relationship with the land, which is
embodied in the Gayanashagowa, the Great Law of Peace. This relationship
goes far beyond federal and state legal concepts of ownership, possession or
legal rights. The people are one with the land, and consider themselves stewards
of it. It is the duty of the Nation’s leaders to work for a healing of this land, to
protect it, and to pass it on to future generations. The Onondaga Nation brings
this Petition on behalf of its people in the hope that it may hasten the process of
reconciliation and bring lasting justice, peace and respect among all who inhabit
the area.”
TheHaudenosaunee Confederacyis also named as a plaintiff on the petition.
Onondaga’s legal trip began March 11, 2005, when it filed its land rights action in
federal court.
193
On March 29, 2005 the U.S. Supreme Court issued its devastating decision
inSherrill v. Oneida– an 8-1 ruling that invoked the Doctrine of Laches – the idea
that the Oneida Nation had waited too long to claim the land.
Although the high court acknowledged that the Oneida Nation’s 300,000-acre
land claim was indeed the Nation’s historic reservation that had never been “disestablished and that New York state had taken the land in violation of the law
and treaties, the “standards of equity” demanded that it would be too “disruptive”
of the current occupants’ lives to return the stolen land to Oneida.
The “standards of federal Indian law and federal equity practice precluded the
tribe from rekindling embers of sovereignty that long ago grew cold,” the majority
inSherrillwrote in a footnote.
“The latest insult is this series if decisions starting withSherrillthat resulted in the
automatic dismissal of our case,” Joe Heath, Onondaga’s long time general
counsel told Indian Country Today Media Network. “Clearly that in and of itself is
a human right violation because the U.N. Declaration on the Rights of Indigenous
Peoples indicates that states have to have some kind of system that works for
redress of treaty violations.”
The petition is presented in two parts: “Facts” and “Merits.” The first section
details the illegal taking of the land, the environmental damage to the land and its
waters, and the Nation’s efforts to seek a remedy through the U.S. courts. The
second section presents the legal arguments for redress based on the facts,
focusing on three fundamental human rights – the right to property, the right to
equality and the right to judicial protection and due process.
“We also stress that we have tried diplomatic efforts for 220 years – and they
don’t work,” Heath said, “but ultimately that’s how we’re going to find a solution to
this historic harm – diplomatically and politically.”
Heath acknowledged that the IACHR is an advisory body whose rulings have
moral weight, not the power of implementation, but a moral victory would be
more than welcomed, he said.
“The Onondagas are not going to quit,” Heath said. “They’re not going to stop
talking about their land and to obtain a moral victory at this point would really
provide the impetus for the state to find a solution here.”
194
195
Oneida Indian Nation Gets Trust Land
Gale Courey Toensing
6/5/14
The Department of the Interior will take into trust 13,004 acres of the Oneida Indian
Nation’s vast historical territory.
196
Interior on May 30 announced its decision, that has been almost a decade in the making,
in a letter from Department of Justice Attorney S. Steven Miskinis to Senior U.S. District
Judge Lawrence Kahn.OINhad asked Interior to take 17,370 acres into trust in April
2005. Less than a week earlier, the U.S. Supreme Court ruled inSherrill v. Oneidathat the
tribe had waited too long to assert its claim of sovereignty over its historical reservation
boundaries – 300,000 acres that were acknowledged under the1794 Treaty of
Canandaiguaand alienated over the years through violations of the1790 Trade and
Intercourse Act. The Supreme Court suggested that the nation seek land into trust for its
fee lands.
The 13,004 acres include the Nation'sTurning Stone Resort Casinoin Verona and 32 acres
near Oneida where most of the government and cultural offices are located. Interior first
announced it would take the 13,000-plus acres into trust in 2008 after three years of
investigating its social, economic and environmental impacts, an exceptional number of
public hearings, and thousands of pages of documentation. A cluster of lawsuits were
filed by Oneida and Madison counties and the state of New York challenging the decision
and seeking to overturn it. The anti-Indian sovereignty group Upstate Citizens for
Equality and two other non-governmental entities, also filed lawsuits challenging
Interior’s decision.
Last year, however, Ray Halbritter, Oneida Nation representative and CEO of Nation
Enterprises, parent company of Indian Country Today Media Network, and New York
Governor Andrew Cuomo announced the signing of a monumental agreement that
recognizes the Oneida Nation’s reservation, settles all outstanding litigation and resolves
all disputes over property and sales taxes, including cigarette and fuel sales. The
agreement which was approved in March by the state legislature, also resolves all
disputes between the two sovereigns over land rights, tax issues, gaming exclusivity and
profits. As part of the agreement, the state and towns dropped their lawsuits challenging
Interior’s decision to take the 13,004 acres into trust for the Nation.
RELATED:The Peacemakers: Inside New York and Oneida's Historic Agreement
The lawsuits filed by Upstate Citizens for Equality and the two other non-governmental
entities remain pending and won’t be affected by the land into trust ruling, Miskinis said.
“Placing the subject lands in trust will not have any effect on the proceedings before this
Court,” Miskinis wrote to Kahn. He pointed to the Supreme Court ruling onSalazar v.
Patchakwhich determined among other things that anyone can challenge the Interior
Department for six years after it takes land into trust for the benefit of Indians.
RELATED:Supremes’ Ruling Opens Floodgates to Challenges of Indian Land Trust
Acquisition
The Oneida Nation land claim had its genesis in 1948 – two years after the creation of
theIndian Claims Commission– when an OIN member wrote a letter to the Bureau of
Indian Affairs requesting payment or return of the land illegally taken from the Oneidas
by New York state.
197
Cultural Preservation
The Kanienkehaka, or Mohawks as we are known in English, have
managed to preserve, maintain and foster a unique culture for
thousands of years. This dynamic culture has survived, despite the
oppressive odds brought about with the arrival of Europeans in what
is now known as North America. In America and Americans, noted
author John Steinbeck wrote, “The Indians survived our open
intention of wiping them out, and since the tide turned they have even
weathered our good intentions toward them, which can be much
more deadly.”
Generic terms like Indian, American Indian, Native American or
Aboriginal people are used today. The Iroquois people prefer to be known by their specific nation names,
thus Mohawks should be referred to as Mohawks or Kanienkehake People of the Flint.
The Kanienkehaka/Mohawks constitute one of six nations within the Iroquois Confederacy. The others are
the Oneidas, Senecas, Cayugas, Onondagas and the Tuscaroras. Scholars and historians credit the
Iroquois Confederacy as being the model upon which of the Constitution of the United States is based.
Archaeological findings at Garoga in Fulton County have confirmed that Mohawks have occupied lands, now
known as New York State, since at least 1600 A.D.
The contributions of the Iroquoian people to European survival on this continent is significant. Research
shows the Mohawks were experts in the fields of hunting, trapping, fishing and agriculture, contributing
many, many different species of fruits, vegetables, spices and herbs to today’s menu. Without these
contributions it is safe to say the lifestyle of the Europeans in North America would not have developed as
rapidly as it did.
Mohawk people of today have combined centuries-old ways of living into 20th century everyday life. The
values of historical culture still remain present in daily life. A distinctive heritage, language, ceremonies and
traditional beliefs are still revered and maintained. The code of everyday living, “The Great Law”, has been
kept alive by verbal teachings and continued practices for hundreds of years. People still honor the
traditional system of Chieftainship, Clan Mothers and Faith Keepers.
The system of clans, or family lineage, is still kept intact. Among the Iroquois, descent and consequently
clan membership are traced through the mother’s family line only.
The Mohawk people strongly believe in perpetuating their language, songs, dances and special ceremonies
in the old way within traditional Longhouses. Failure to keep sacred this tradition would be in violation of the
teachings passed on by the Creator.
Mohawk people recognize that we belong to a very distinct society, and as unconquered people living in a
nation within a nation will continue to exist and hold steadfast to our culture and traditions within today’s
modern society.
Source: srmt-nsn
198
Map of Nunavik (a.k.a. Kativik, Ungava, Arctic Quebec)
Inuit and Cree Radio & TV Community Broadcasters:
Nunavik Region, Arctic Quebec Canada
With territories on Hudson & Ungava Bays, networked via satellite.
Note: First languages in this area are Inuktitut & Cree... but often English is the second language
otherwise. Most Cree speak French as their second language.
199
TAGRAMIUT NIPINGAT INC ( TNI )
INUKJUAK TNI TV, QC , J0M 1M0
Tel.: 819-254-8977 begin_of_the_skype_highlighting
819-254-8977 FREE end_of_the_skype_highlighting
Fax: 819-254-8510
TAQRAMIUT NIPINGAT INC TV
PO BOX 360
KUUJJUAQ , QC , J0M 1C0
Tel.: 819-255-8822 begin_of_the_skype_highlighting
819-255-8822 FREE end_of_the_skype_highlighting
Fax: 819-255-8891
URL: http://www.tvnc.ca/Members/tni.html
TAQRAMIUT NIPINGAT INC.
southern offce near Montreal's Dorval Airport
Suite 501
185 Dorval Ave.
Dorval, Quebec
CANADA
H9S 5J9
Ph. (514) 631-1394 begin_of_the_skype_highlighting
(514) 631-1394 FREE end_of_the_skype_highlighting
Fax (514) 631-6258
Salluit Office (819) 255-8822 begin_of_the_skype_highlighting
(819) 255-8822 FREE end_of_the_skype_highlighting TV & Radio production
centre
WHO ARE WE AND WHAT IS OUR VISION OR MANDATE?
TNI is the radio and television network of Arctic Quebec (Nunavik). Our mandate
is to provide communication services to the Inuit of northern Quebec (Nunavik) to
strengthen the Inuktitut language and to promote traditional and contemporary
culture.
Here are the community radio stations of Arctic Quebec.
Often volunteer staffed except for CBC's TNI radio centres.
200
IVUJIVIK COMMUNITY RADIO STATION
APPALIMMIUT TUSAUTINGA FM
IVUJIVIK , QC , J0M 1H0
Tel.: 819-922-9966 begin_of_the_skype_highlighting
819-922-9966 FREE end_of_the_skype_highlighting
CANADIAN BROADCASTING CORP ( CBC's office and studio?)
PO BOX 158
KUUJJUAQ , QC , J0M 1C0
Tel.: 819-964-2971 begin_of_the_skype_highlighting
819-964-2971 FREE end_of_the_skype_highlighting
Fax: 819-964-2476
SOCIETE RADIO CANADA ( CBC TVRO dish ?)
KUUJJUAQ , QC , J0M 1C0
Tel.: 819-964-2594 begin_of_the_skype_highlighting
819-964-2594 FREE end_of_the_skype_highlighting
CREE COMMUNITY RADIO STATION
PO BOX 189
KUUJJUARAPIK , QC , J0M 1G0
Tel.: 819-929-3421 begin_of_the_skype_highlighting
819-929-3421 FREE end_of_the_skype_highlighting
F M COMMUNITY RADIO STATION
HSE 155
AKULIVIK , QC , J0M 1V0
Tel.: 819-496-2033 begin_of_the_skype_highlighting
819-496-2033 FREE end_of_the_skype_highlighting
F M COMMUNITY RADIO STATION
KUUJJUAQ , QC , J0M 1C0
Tel.: 819-964-2921 begin_of_the_skype_highlighting
819-964-2921 FREE end_of_the_skype_highlighting Fax: 819-964-2229
F M COMMUNITY RADIO STATION
HSE 16
AUPALUK , QC , J0M 1X0
Tel.: 819-491-7088 begin_of_the_skype_highlighting
819-491-7088 FREE end_of_the_skype_highlighting
201
F M COMMUNITY RADIO STATION
QUAQTAQ , QC , J0M 1J0
Tel.: 819-492-9946 begin_of_the_skype_highlighting
819-492-9946 FREE end_of_the_skype_highlighting
F M COMMUNITY RADIO STATION
HSE 309
KANGIRSUK , QC , J0M 1A0
Tel.: 819-935-4258 begin_of_the_skype_highlighting
819-935-4258 FREE end_of_the_skype_highlighting
INUKJUAK FM COMMUNITY RADIO STATION
INUKJUAK , QC , J0M 1M0
Tel.: 819-254-8967 begin_of_the_skype_highlighting
819-254-8967 FREE end_of_the_skype_highlighting
MUNICIPAL FM COMMUNITY RADIO STATION
SALLUIT , QC , J0M 1S0
Tel.: 819-255-8046 begin_of_the_skype_highlighting
819-255-8046 FREE end_of_the_skype_highlighting
QAKKALIK COMMUNITY FM STATION
PO BOX 64
KANGIQSUJUAQ , QC , J0M 1K0
Tel.: 819-338-3365 begin_of_the_skype_highlighting
819-338-3365 FREE end_of_the_skype_highlighting
TASIUJAQ COMMUNITY RADIO FM STATION
HSE 153
TASIUJAQ , QC , J0M 1T0
Tel.: 819-633-9915 begin_of_the_skype_highlighting
819-633-9915 FREE end_of_the_skype_highlighting
KUUJJUARAPIK COMMUNITY RADIO STATION
KUUJJUARAPIK , QC , J0M 1G0
Tel.: 819-929-3321 begin_of_the_skype_highlighting
819-929-3321 FREE end_of_the_skype_highlighting
SOCIETE RADIO CANADA ( TVRO dish? )
INUKJUAK , QC , J0M 1M0
Tel.: 819-254-8817 begin_of_the_skype_highlighting
819-254-8817 FREE end_of_the_skype_highlighting
202
SOCIETE RADIO CANADA ( TVRO dish? )
SALLUIT , QC , J0M 1S0
Tel.: 819-255-8947 begin_of_the_skype_highlighting
819-255-8947 FREE end_of_the_skype_highlighting
UMIUJAQ FM COMMUNITY RADIO STATION
UMIUJAQ , QC , J0M 1Y0
Tel.: 819-331-7065 begin_of_the_skype_highlighting
819-331-7065 FREE end_of_the_skype_highlighting
203
Choix de Musique pour Spectacle sur les Premières Nations
http://www.youtube.com/watch?feature=fvwp&v=jno
dDTSqVhU&NR=1
http://www.youtube.com/watch?v=lUU_om7a8MQ
http://www.youtube.com/watch?v=lOhVTBO-Bo8
http://www.youtube.com/watch?v=gdfJqAETYsI
http://www.youtube.com/watch?v=jQqinMya2K4
http://www.youtube.com/watch?v=AoBTG_68vsk
http://www.youtube.com/watch?v=py4JcDhxV48
http://www.youtube.com/watch?v=_Av2r162wYA&fe
ature=endscreen&NR=1
http://www.youtube.com/watch?v=sQzEELlpMDc
http://www.youtube.com/watch?v=cdYNk2oJAT4
http://www.youtube.com/watch?v=-zDzVNnSz8g
http://www.youtube.com/watch?v=X6Y4kpZ7xQk
http://www.youtube.com/watch?v=FxpsIHm58ww
http://www.youtube.com/watch?v=eS_2jOCtS9E
http://www.youtube.com/watch?v=IoSz-9JkavI
http://www.youtube.com/watch?v=Gvfy7IRF7wc
http://www.youtube.com/watch?v=Une_itj_jns
http://www.youtube.com/watch?v=d13PGqCj9W8
http://www.youtube.com/watch?v=YWcEJcerziI
http://www.youtube.com/watch?v=wGVLTAtqzhM
http://www.youtube.com/watch?v=k1b8-A4WBS8
http://www.youtube.com/watch?v=fn8EJMeiv1A
http://www.youtube.com/watch?v=rJG8NFB09Rg
http://www.youtube.com/watch?v=PoO3yga6Ln8
http://www.youtube.com/watch?v=7clfNfzHFa4
http://www.youtube.com/watch?v=Gnt79xNNWvs
http://www.youtube.com/watch?v=XTSLPLvCIXY
http://www.youtube.com/watch?v=AGOGZimncR8&
playnext=1&list=PLDDFA65C1AFD33DC6
204
Tomahawk Chop Song
x
Native American Music
(Shoshone)
Indian Spirit
native american indian spirit
horses
THE SPIRIT OF NATIVE
AMERICAN WOMEN
Apache song - Wakan Tanka
Vision
romantic native american.-piekna
melodia
Apache - 01 Five Spirits
x
Apache song - Sunkuyman
Apache song - Chief Wuite Bears
Tatanka - Coyote Moon Call
Indian Vision - Chirapaq - Native
American - Powerful Pride - Sacred
Medicine
Buffalo Warrior
Cheyenne War Dance
Shawnee Sioux War Dance
Cree War Dance
tatanka-manantial (reprise0)
Leo Rojas - El Condor Pasa (1)
The Best of Indians – Ananau (1)
Buffalo Moon - Brule
The Last Arrow - Brule
Brule & Airo - Star people
x
x
x
x
Tatanka – buffalo (reprise1)
Apache song – Tatanka
(reprise2)
Leo Rojas - El Condor Pasa (2)
Leo Rojas das Supertalent aus
Kolumbien (reprise3)
Apache song – Ananao (2)
Quebec History
x
x
x
x
x
x
x
x
x
x
x
x
x
x
x
x
205
Alysa Landry
Temple II is on of the structures at Tikal, an archaeological site in Guatemala that
encompasses 4,000 individual structures and 1,700 years of history for the Maya.
Mayan and Proud: Contemporary Maya Talk Culture,
Tradition
Alysa Landry
6/7/14
Dawn creeps slowly over Tikal National Park in northern Guatemala.
The sun’s rays break through clouds and early morning fog, illuminating the tips of
ruined Mayan temples and pyramids that jut from the thick jungle foliage like decaying
teeth. All is quiet on the steps atop Temple IV, the tallest structure in the park. At 230
206
feet, the temple is a lofty sanctuary within a lost world where Marco Sandoval retreats to
welcome the day.
Sandoval, 30, was born at Tikal, an archaeological site that encompasses 4,000 individual
structures and 1,700 years of history. Now he works as a guide, educating the public
about this place, the millions of Maya people who once called it home—and those who
still do.
“Every time I do a tour, it’s like taking people to my house,” Sandoval said. “Tikal is my
back yard.”
The site has gained international popularity since its establishment as a park in 1955 and
becoming a World Heritage Site in 1979. The temple peaks became iconic after George
Lucas used them to portray the rebel base in his firstStar Warsmovie,Episode IV: A New
Hope, released in 1977. The 2009 movie2012, an end-of-the-world film based on the
Mayan calendar, also was filmed at Tikal.
Tikal was used by George Lucas as the Rebel Base in Episode IV (superherohype.com)
For the 15 million Maya who live in Central America today, however, the site means
much more.
“Sometimes people don’t understand how important this site is,” Sandoval said. “This is
a sacred place for meditation. It is a very significant place for the Maya people.”
As indigenous people around the world battle stereotypes and distortions of truth,
Sandoval contends with misconceptions of more existential proportions. Simply put,
Sandoval, who is half Mayan and half Spanish, constantly informs tourists that the Maya
are not dead.
“Most people come here with the idea that they will hear what happened to the Maya,” he
said of Tikal. “They think they will learn about a lost civilization, a dead civilization. The
surprise is that they get to meet one. Their tour guide is Mayan.”
207
One of the five founding civilizations of the world, the Maya began in about 2000 B.C. It
reached its peak during the Classic period, between 250 and 900 A.D., but Maya
continued to occupy Central America until the Spanish arrived in the 16th century.
The Maya civilization was the only pre-Columbian population to develop a written
language. It also is known for its art, architecture, astronomy and complex mathematical
systems.
Temple I is viewed from the top of Temple II. (Alysa Landry)
The assumption that the Maya are extinct is based on a series of small collapses,
Sandoval said. Like other ancient civilizations, the Maya endured many natural and manmade disasters over the centuries, including government bureaucracies, exploitation of
resources and long periods of drought, before their great collapse in about 840 A.D.
A civilization that depended on slash-and-burn agriculture, the ancient Maya also
depleted the jungle around Tikal, eventually destroying the lush vegetation that now
hides much of the ruined city from view. During the centuries since the ancient
civilization abandoned the area, the jungle has grown back and the Guatemalan
government, in partnership with the University of Pennsylvania, has worked to excavate
and preserve the ruins.
208
Less than one-third of the site has been excavated. In some areas, limestone temples
tower over residential structures. In others, the past is left buried; the hundreds of treecovered mounds are the only hint that more history lurks below the surface.
About 350 people work at Tikal, Sandoval said. That includes two archaeologists who
work full-time ensuring the structures are preserved and repaired. Yet modern Tikal,
much like the ancient city it once was, faces real threats ranging from illegal logging
enterprises in surrounding areas to vandalism inside the park.
“People are climbing on things, scratching their names, leaving garbage,” Sandoval said.
“When they sit on the sacred alters, they show a lack of education and respect. People
travel for entertainment and treat this like Disneyland.”
Tikal, now an area of about eight square miles, once was as large as 70 or 80 square miles
and housed about 120,000 residents. As an archaeological site, it is priceless, said
Richard Hansen, professor of anthropology at the University of Utah and president of the
Foundation for Anthropological Research & Environmental Studies.
“The Maya were the most sophisticated civilization in the new world,” Hansen said in a
phone interview. “No one else managed to accomplish what they did.”
Although older Mayan ruins can be found north of Tikal, the site’s magnificent plazas
and pyramids speak to a complexity and refinement unrivaled in the ancient past, Hansen
said. Even the modern Maya are at a loss to duplicate the culture.
Tikal’s North Acropolis. (Alysa Landry)
209
“The legacy today is that even the Maya still have a tough time relating to their glorious
past,” he said. “This is an example of a society completely losing its identify.”
Yet the Maya are resilient, said Gilbert Cocom, who was born near the Xunantunich ruins
in western Belize, about 65 miles from Tikal.
Cocom, 53, grew up in a house with a roof made of thatched palm leaves, without
running water or electricity. His family survived on corn and what meat could be
gathered from the jungle, he said.
Cocom estimates only about half of the Maya speak the language or know what it means
to live off the land. That is changing with the rising generation, he said.
As cultural tourism gains traction around the world, the Maya actually are being
encouraged to learn more about their own past, Cocom said.
“Being Mayan makes you feel proud of your tradition and culture,” he said. “Tourists are
coming here because of that culture.”
In the village of San Antonio, a Mayan community near Xunantunich, some residents are
trying to bring back the traditional way of life. Thatched-roof huts are going up and
people are again learning to rely solely on home-grown produce.
“Tourism is leading to a revitalization of tradition,” said Leonila May, 50, who was born
in San Antonio and later raised seven children there. Many tourists stop in this small
community of about 2,000 people when they visit the nearby ruins.
“What I learned from my grandparents, I am passing on to my children,” she said. “We
still speak our language. We still know how to cook traditional foods and eat what we
harvest.”
210
Temple IV, the tallest structure at Tikal, is seen from a distance. (Alysa Landry)
Some corners of San Antonio are traditional enough that people still communicate by
blowing cow horns or conch shells, resident Juan Canto said. At 32, Canto has only a
sixth-grade education but earns a decent salary in the tourism industry, demonstrating
skills like cooking on a traditional Mayan stove, orfogon.
“In my lifetime, I’ve seen a lot of changes,” he said. “Everyone is looking to better their
lives, but we are still proud to be Mayan and to be teaching the younger generation what
it means to be Mayan.”
In a place like Tikal, where visitors sit on limestone steps carved thousands of years ago
and where the sun continues to rise and fall over ancient structures, it can be hard not to
think about the past.
That’s the magic of Tikal, Sandoval said.
“It’s a hard feeling to put into words,” he said. “We have this sacred area where we’re
trying to keep both the past and the future alive.”
Read more athttp://indiancountrytodaymedianetwork.com/2014/06/07/mayan-andproud-contemporary-maya-talk-culture-tradition-155128?page=0%2C3
211
Новости / Общество
На улицах Кемерова появились индейцы
586 0
14.06.14, 11:26
Свидетелями необычного концерта накануне стали жители областного центра. Свою
традиционную музыку для прогуливающихся по улице Весенней кемеровчан играли
настоящие индейцы.
Трио Ecuador Indians уже не первый раз посещает Сибирь с уличными концертами.
Группа всегда приковывает к себе внимание прохожих красивой музыкой и
национальным колоритом.
В своих выступлениях музыканты используют традиционные национальные костюмы и
инструменты, чтобы точнее передать дух и особенности культуры индейского народа
Кечуа, проживающего в Южной Америке.
Как сообщил корреспонденту Vsё42 участник группы Луис Вильегас, музыканты
приехали в Кемерово из Томска, где участвовали в Международном фестивале
художественных ремёсел. Своими концертами Ecuador Indians развивают культурные
отношения между Россией и странами Южной Америки.
– Русские и коренные жители Южной Америки близки духовно, что очень объединяет
наши народы. Это настоящий праздник, когда музыкантам вместе со зрителями
удаётся создать такую положительную атмосферу. Для нас это и есть счастье, –
отметил Вильегас.
212
Послушать Ecuador Indians и окунуться в атмосферу индейской культуры можно будет
и вечером субботы в самом центре Кемерова, где музыканты вновь выступят в рамках
проекта "Арбат на Весенней".
213
Фото: Максим Федичкин
Ecuador Indians арбат индейцы Кемерово музыка
Расскажи друзьям
214
eHistory.org
Video: The Invasion of America—Watch the
Indigenous Land Base Shrink
Steve Russell
6/5/14
American Indians in the United States know there was a time when we represented 100
percent of the population and owned 100 percent of the land. When we think of how we
got where we are, the date that matters is 1492, because the Norse settlements that steal
Columbus’s thunder were well north of the U.S.
Of course, there was no U.S. in 1492, and there would not be for almost 300 years.
Columbus kicked off the greatest treasure hunt in human history, and the Spanish royalty
he represented hauled off the lion’s share of precious metals.
Gold and silver were not the whole story. If they had been, the colonists could have been
bought off with mining concessions. Europe was feudal when the Americas beckoned,
and the basis of wealth in a feudal society is land. Every tract, or fief, belonged to some
warlord, and the right to the labor of the actual occupants “ran with the land.”
215
Land titles were derived from warlord kings, and the kings got their title by the grace of
God, who must have blessed their battles with other kings. Kings ruled by Divine Right,
and the wealth of the royal houses of Europe came from the vassals who owned the serfs
who actually worked the land.
In the Age of Discovery, the European royals at first funded exploration in hope of gold
for the taking or a route to India around the choke points that made trade with India so
expensive. Once the land was looted of portable wealth, the European warlords licensed
colonization. Not colonization by individuals—who could come to style themselves kings
and get too big for their britches—but rather colonization by corporations under royal
charter. The charter contained rules for the distribution of the profits.
So what we know today as globalization and rule by corporations literally began
with the U.S. The Plymouth Company and the Massachusetts Bay Company
were the primary English players, competing with the Company of New France
and the Dutch West India Company.
The West Coast got the same treatment, with the Spanish present first among
Europeans and looking for gold. The Spanish founded missions in California on
land granted from the Spanish king, while the Russian-American Company
attempted colonization of California in 1812 to help feed the Russian colonies in
Alaska.
Russia, Spain, France, and England all claimed the West Coast by right of
European discovery, but Russia and Spain were the first to have permanent
settlements.
Back on the East Coast, the English corporations had prevailed over the Dutch
and French, and the Spanish never asserted themselves north of Florida. Then
the English colonies united and cut ties with the English crown.
Immediately upon the creation of the United States, that nation set about
separating Indigenous Peoples from their land. Sometimes buying, sometimes
stealing, the colonists who no longer considered themselves colonists spread
east to west, pushing Indian tribes before them.
Between 1776 and 1887, the United States hoovered up 1.5 billion acres of
Indian land. Most of us are only clear about how our ancestors lost their
homeland, if that. The overall process is more vague in our minds because it is
not taught with precision in the public schools.
It would be worthwhile to learn as much of the full story as possible, and there is
now a teaching tool to break it down by geography and by time.
The Invasion of America websitewas created by the University of Georgia.
Across the bottom is a timeline stretching between 1784 and the present. You
can move the time line from left to right and watch the indigenous land base
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shrinking, a graphic illustration of, as the interactive map is captioned, “how the
United States took over an eighth of the world.”
Clicking on any tract of land produces information on the treaty or the military
action that left the U.S. in possession of it. When available, there is a direct link
to the text of the treaty.
You can also enter the name of your tribal nation in the search engine in the
upper left and get a view of where your people were actually living. It is amazing
to see how often the land was acquired from a different tribe than the one living
there.
The Cherokee Reservation in Indian Territory was stolen in 1907 to create
Oklahoma, but the dirt on which that reservation existed was acquired from the
Quapaw and Osage.
Manipulating the timeline after searching for a tribal nation moves the tribal
nation around as the people of that nation were in fact moved around. Of
necessity, the map shows crisp and clear boundaries, which are particularly
absurd in the case of the horse Indians, who ranged anywhere the buffalo did.
There was also dispute about the vague boundary descriptions in many treaties,
a shortcoming recognized by the creators.
While there is no way to document a theft on this scale perfectly, the University of
Georgia has provided an important resource for those of us who want to know
the history of other tribal nations, and a demonstration for the more open-minded
children of colonists that they are in fact colonists. That’s a rare realization, and
having this graphic representation of the colonization process should speak
loudly to those who care enough to listen.
Before exploring the interactive map, see the incredible shrinking Indian land
base in animation.The Invasion of Americais on YouTube, with a URL for the
interactive map. Since it was only published on June 2, there are no comments
yet. Expect the comments under the animation to get lively, if not entertaining.
Manipulating the timeline after searching for a tribal nation moves the tribal
nation around as the people of that nation were in fact moved around. Of
necessity, the map shows crisp and clear boundaries, which are particularly
absurd in the case of the horse Indians, who ranged anywhere the buffalo did.
There was also dispute about the vague boundary descriptions in many treaties,
a shortcoming recognized by the creators.
While there is no way to document a theft on this scale perfectly, the University of
Georgia has provided an important resource for those of us who want to know
the history of other tribal nations, and a demonstration for the more open-minded
children of colonists that they are in fact colonists. That’s a rare realization, and
217
having this graphic representation of the colonization process should speak
loudly to those who care enough to listen.
Before exploring the interactive map, see the incredible shrinking Indian land
base in animation.The Invasion of Americais on YouTube, with a URL for the
interactive map. Since it was only published on June 2, there are no comments
yet. Expect the comments under the animation to get lively, if not entertaining.
http://www.youtube.com/watch?v=pJxrTzfG2bo
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Lancement des Routes d'eau et de glace
Le Lac-Saint-Jean se donne une nouvelle image pour séduire les amateurs
de tourisme d'aventure.
Les Routes d'eau et de glace ont pour objectif de faire connaître l'offre
d'activités nautiques et hivernales autour du lac Saint-Jean.
Le projet vise aussi à faciliter l'accès aux 1000 kilomètres carrés d'eau
navigable sur le lac Saint-Jean et les 2400 kilomètres de rivières et de rives
autour du lac.
Une gamme d'outils d'information et de navigation, de même que différentes
cartes permettent à la clientèle touristique de profiter pleinement des Routes
d'eau et de glace.
Toutes les municipalités jeannoises, la communauté innue de Mashteuiatsh,
ainsi que Tourisme Saguenay-Lac-Saint-Jean ont collaboré à la mise en place
du nouveau positionnement touristique du Lac-Saint-Jean qui a nécessité un
investissement de 250 000 $.
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Les marinas au Québec
Région #01 Iles-de-la-Madeleine
Club nautique les Plaisanciers du Hâvre
Les Îles-de-la-Madeleine (Île du Havre Aubert) (Région: Îles-de-la-Madeleine)
Catégorie: Marina / club nautique
Club nautique de Cap-aux-Meules inc.
Les Îles-de-la-Madeleine (Île du Cap aux Meules) (Région: Îles-de-la-Madeleine)
Catégorie: Marina / club nautique
Région #02 Gaspésie
Club nautique New Richmond inc.
New Richmond (Région: Gaspésie)
Situé dans la baie de Cascapédia, ce havre sympathique offre une vue superbe sur les caps Noirs. Marina située
près de la pointe Taylor : parc, pistes, spectacles, restauration,
Catégorie: Marina / club nautique
Marina de Gaspé / Club nautique Jacques-Cartier
Gaspé (Secteur de Gaspé) (Région: Gaspésie)
Marina située en plein c ur du centre-ville de Gaspé et faisant partie du Corridor Bleu. Il s agit de l un des plus
importants havres de plaisance de la Gaspésie. Son plan d
Catégorie: Marina / club nautique
Club nautique Forillon
Gaspé (Rivière-au-Renard) (Région: Gaspésie)
Consacré au tourisme de plaisance, ce club nautique fait bon accueil aux plaisanciers dans un bâtiment tout
neuf. Service de douches, buanderie, service internet et glace. Eau
Catégorie: Marina / club nautique
Marina de Val-Brillant
Val-Brillant (Région: Gaspésie)
Cette jolie marina est la seule qui permet à toutes les embarcations d'accéder au magnifique lac Matapédia. Les
adeptes de la voile, les mordus de pêche et les plaisanciers sont
Catégorie: Marina / club nautique
Club nautique de Carleton
Carleton-sur-Mer (Région: Gaspésie)
Club nautique qui possède un plan d'eau protégé situé en plein coeur de la Baie-des-Chaleurs, dans un des pôles
touristiques majeurs de la Gaspésie.
Catégorie: Marina / club nautique
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Marina de Bonaventure inc.
Bonaventure (Région: Gaspésie)
Bonaventure est sans contredit la destination nautique par excellence. À l'abri des intempéries, la marina offre
toutes les commodités : 60 places avec eau et électricité, rampe
Catégorie: Marina / club nautique
Havre polyvalent de Sainte-Anne-des-Monts
Sainte-Anne-des-Monts (Région: Gaspésie)
Marina unique en son genre, où les visiteurs reçoivent un accueil des plus chaleureux. Service de ponton
sécuritaire qui permet une grande capacité d'accueil. Les douches et
Catégorie: Marina / club nautique
Région #03 Bas St-Laurent
Club de yacht de Cabano
Témiscouata-sur-le-Lac (Région: Bas-Saint-Laurent)
Catégorie: Marina / club nautique
Marina Saint-Juste-du-Lac
Saint-Juste-du-Lac (Région: Bas-Saint-Laurent)
Catégorie: Marina / club nautique
Marina Dégelis
Dégelis (Région: Bas-Saint-Laurent)
Catégorie: Marina / club nautique
Marina Notre-Dame-du-Lac
Témiscouata-sur-le-Lac (Région: Bas-Saint-Laurent)
Catégorie: Marina / club nautique
Marina de Rimouski
Rimouski (Rimouski-Est) (Région: Bas-Saint-Laurent)
Catégorie: Marina / club nautique
Club nautique de Rivière-du-Loup
Rivière-du-Loup (Région: Bas-Saint-Laurent)
Club nautique offrant 50 emplacements aux plaisanciers dans un bassin bien abrité. Situé à 5 milles de l'archipel
du Pot-à-l'Eau-de-Vie, l'un des plus pittoresques mouillages
Catégorie: Marina / club nautique
Région #04 Québec
Marina Portneuf
Portneuf (Région: Québec)
Cette marina vous promet un séjour des plus mémorables. Les plaisanciers disposent de plus de trente points
d'accostage qui peuvent accueillir tous les types d'embarcations.
Catégorie: Marina / club nautique
221
Marina du Port de Québec
Québec (Vieux-Québec - secteur Vieux-Port) (Région: Québec)
La plus belle Marina au Québec! Située au cœur du sympathique quartier historique du Vieux-Port, cette marina
est l'endroit rêvé pour faire escale en famille ou entre amis.
Catégorie: Marina / club nautique
Club nautique Île Bacchus
Saint-Laurent-de-l'Île-d'Orléans (Région: Québec)
Situé du côté sud de l'île d'Orléans, à mi-chemin entre la Marina du Port de Québec et la Marina de Berthier-surMer, ce club nautique est une escale de choix pour les amateurs
Catégorie: Marina / club nautique
Yacht club de Québec (YCQ)
Québec (Arrondissement de Sainte-Foy - Sillery - Cap-Rouge) (Région: Québec)
Depuis plus de 150 ans, les membres de ce club s'appliquent à se faire l'écho des grands moments du nautisme.
Pour la gestion de ports de plaisance, l'organisation de régates
Catégorie: Marina / club nautique
Région #05 Charlevoix
Club nautique de Charlevoix
Baie-Saint-Paul (Région: Charlevoix)
Catégorie: Marina / club nautique
Port de refuge de Cap-à-l'Aigle inc.
La Malbaie (Cap-à-l'Aigle) (Région: Charlevoix)
Depuis 1962, le port est une destination de prédilection pour de nombreux plaisanciers. Situé en plein coeur de
Charlevoix, à 3 km à l'est de La Malbaie et à 120 km de Québec,
Catégorie: Marina / club nautique
Région #06 Chaudière-Appalaches
Havre de Berthier-sur-Mer
Berthier-sur-Mer (Région: Chaudière-Appalaches)
Catégorie: Marina / club nautique
Marina de Saint-Michel
Saint-Michel-de-Bellechasse (Région: Chaudière-Appalaches)
Catégorie: Marina / club nautique
Parc nautique Saint-Jean-Port-Joli
Saint-Jean-Port-Joli (Région: Chaudière-Appalaches)
Catégorie: Marina / club nautique
Parc nautique Lévy inc.
Lévis (Secteur Lévis) (Région: Chaudière-Appalaches)
Le parc comprend plus de 225 places, avec vue sur le cap Diamant, le Château Frontenac et le Port de Québec.
La structure d'accueil fait de la marina une escale sympathique et
Catégorie: Marina / club nautique
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Marina Camping Le grand bleu
Saint-Joseph-de-Coleraine (Région: Chaudière-Appalaches)
Catégorie: Marina / club nautique
Région #07 Mauricie
Marina de Batiscan
Batiscan (Région: Mauricie)
Catégorie: Marina / club nautique
Marina de Trois-Rivières
Trois-Rivières (Secteur de Trois-Rivières) (Région: Mauricie)
Incontournable, la marina de Trois-Rivières jouit d'un site exceptionnel bien protégé, sur l'île Saint-Quentin, une
île fantastique située au confluent du fleuve Saint-Laurent
Catégorie: Marina / club nautique
Marina Le nid d'aigle
Maskinongé (Région: Mauricie)
Catégorie: Marina / club nautique
Région #08 Cantons-de-l’Est
Marina de Lac-Mégantic
Lac-Mégantic (Région: Cantons-de-l'Est)
Catégorie: Marina / club nautique
Région #09 Montérégie
Marina Lennox
Saint-Paul-de-l'Île-aux-Noix (Région: Montérégie)
Un accueil chaleureux vous attend dans un havre naturel et paisible situé à la porte du lac Champlain. Une
équipe dynamique et spécialisée saura satisfaire tous vos besoins.
Catégorie: Marina / club nautique
Marina Melocheville inc.
Beauharnois (Région: Montérégie)
Catégorie: Marina / club nautique
Marina de Chambly
Chambly (Région: Montérégie)
Ce très beau site offre une magnifique vue sur le mont Saint-Hilaire, qui se reflète dans la rivière Richelieu, et
des couchers de soleil éblouissants. De là, il est possible
Catégorie: Marina / club nautique
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Marina Les Alizés
Lacolle (Région: Montérégie)
La marina vous propose différents services : entreposage et matage - 2 m d'eau au quai de service en tout temps
- mécanique, capitainerie, ainsi que des accessoires nautiques
Catégorie: Marina / club nautique
Marina Saint-Paul-de-l'Île-aux-Noix
Saint-Paul-de-l'Île-aux-Noix (Région: Montérégie)
Catégorie: Marina / club nautique
Marina Le Sieur de Champlain
Lacolle (Région: Montérégie)
Un magnifique site pour les plaisanciers, au centre de la nature, à quelques pas du lac Champlain. L'endroit
idéal pour les voiliers et les bateaux moteurs. Ambiance familiale
Catégorie: Marina / club nautique
Marina auberge Handfield
Saint-Marc-sur-Richelieu (Région: Montérégie)
La marina propose aux plaisanciers tous les services nécessaires pour rendre leur séjour des plus agréable. De
plus, les plaisanciers ont accès au resto-bar-terrasse et à la
Catégorie: Marina / club nautique
Port de plaisance de Longueuil (SOGERIVE)
Longueuil (Région: Montérégie)
Catégorie: Marina / club nautique
Club nautique de Longueuil
Longueuil (Région: Montérégie)
Accoster à ce club nautique de Longueuil, le plus ancien de la région montréalaise, c'est découvrir la chaleur
d'un climat d'entraide. Y jeter l'ancre c'est trouver une oasis
Catégorie: Marina / club nautique
Marina du Phare de Beloeil
Beloeil (Région: Montérégie)
Catégorie: Marina / club nautique
Marina Paul André Gagnon
Saint-Paul-de-l'Île-aux-Noix (Région: Montérégie)
Marina accueillant les bateaux de 17 a 50 pieds.
Catégorie: Marina / club nautique
Marina Saint-Mathias
Saint-Mathias-sur-Richelieu (Région: Montérégie)
Le nautisme vous intéresse? Marina Saint-Mathias est l'endroit rêvé pour les amateurs de bateaux. Achat ou
vente. Réparation ou rénovation et entreposage de votre bateau.
Catégorie: Marina / club nautique
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Parc nautique de Contrecoeur
Contrecoeur (Région: Montérégie)
Ce parc nautique invite les plaisanciers à séjourner à la marina. Vous serez émerveillés par le magnifique
paysage entouré de nombreuses îles et le spectacle enchanteur qu'offre
Catégorie: Marina / club nautique
Marina de Saurel
Sorel-Tracy (Région: Montérégie)
Cette marina existe depuis plus de 25 ans. Située au confluent de la rivière Richelieu et du fleuve Saint-Laurent,
les îles de Sorel recèlent un patrimoine environnemental dont
Catégorie: Marina / club nautique
La Halte des 103 îles
Sainte-Anne-de-Sorel (Région: Montérégie)
Catégorie: Marina / club nautique
Le Nautique Saint-Jean
Saint-Jean-sur-Richelieu (Région: Montérégie)
Marina située au cœur du sympathique et historique quartier du Vieux Saint-Jean. Endroit rêvé pour faire escale
en famille ou entre amis. Installations modernes, gamme complète
Catégorie: Marina / club nautique
Marina camping Parc Bellerive inc.
Saint-Ours (Région: Montérégie)
Marina située sur la rivière Richelieu. En annexe à la marina, camping de 300 sites offrant plusieurs services et
activités. Service de mécanique, entreposage extérieur et intérieur
Catégorie: Marina / club nautique
Marina Sabrevois inc.
Sainte-Anne-de-Sabrevois (Région: Montérégie)
Catégorie: Marina / club nautique
Marina Île Perrot
Notre-Dame-de-l'Île-Perrot (Région: Montérégie)
Catégorie: Marina / club nautique
Marina Fortin inc.
Saint-Paul-de-l'Île-aux-Noix (Région: Montérégie)
Avec ses 57 ans d'expérience, la marina est chef de file en nautisme, comme en témoigne son titre
d'ambassadeur chez Brunswick ainsi que concessionnaire 5 étoiles de Marine Industry.
Catégorie: Marina / club nautique
Région #10 Lanaudière
Port de plaisance de Berthierville
Berthierville (Région: Lanaudière)
Catégorie: Marina / club nautique
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Marina Brousseau
Saint-Sulpice (Région: Lanaudière)
La marina, située à Saint-Sulpice, entre Sorel-Tracy et Montréal (Rive-Nord), offre les services suivants :
location de quai saisonnier, quais pour visiteurs, rampe de mise à
Catégorie: Marina / club nautique
Marina de Repentigny
Repentigny (Région: Lanaudière)
Catégorie: Marina / club nautique
Marina Mandeville
Saint-Gabriel-de-Brandon (Région: Lanaudière)
Catégorie: Loueur d'équipement / véhicules de loisir (Marina / club nautique)
Région #11 Laurentides
Marina Pointe-Calumet
Pointe-Calumet (Région: Laurentides)
Catégorie: Marina / club nautique
Marina d'Oka inc.
Oka (Région: Laurentides)
Cette marina, l'une des plus pittoresques du Québec, est située sur le lac des Deux Montagnes, à trente minutes
de Montréal. Vous y trouverez une boutique d'accessoires et de
Catégorie: Marina / club nautique
Yacht club Pointe-aux-Anglais
Oka (Région: Laurentides)
La marina 4 Ancres est située à Pointe-aux-Anglais, Oka (nord bouée H87) sur le lac des Deux Montagnes dans les
Laurentides, en bordure d'un site enchanteur aménagé pour votre
L'Escale de l'Anse-à-Martha
Brownsburg-Chatham (Région: Laurentides)
Marina dont le bassin est logé dans une anse de la rive nord et protégé par deux brise-lames flottants. Le site
est particulièrement agréable et les installations sont de très
Catégorie: Marina / club nautique
Marina Mariposa
Saint-André-d'Argenteuil (Région: Laurentides)
La plus petite mais la plus belle marina. L'ambiance y est chaleureuse, le décor environnant est relaxant et le
service est exceptionnel. Bien protégée des vagues et du vent,
Catégorie: Marina / club nautique
Région #12 Montréal
Yacht Club de Montréal
Montréal (Vieux-Montréal - Vieux-Port) (Région: Montréal)
Faites escale dans la métropole pour quelques heures, quelques jours ou la saison estivale! Amarrez-vous aux
quais du Yacht Club de Montréal ou à ceux du port d'escale. Vous
Catégorie: Marina / club nautique
226
Port d'escale du Vieux-Port de Montréal
Montréal (Vieux-Montréal - Vieux-Port) (Région: Montréal)
Situé à proximité du Vieux-Montréal et au coeur des activités du Vieux-Port, le Port d'escale est la halte de
prédilection des plaisanciers qui apprécient son panorama spectaculaire,
Catégorie: Marina / club nautique
Marina P. A. T. inc.
Montréal (Est) (Région: Montréal)
Catégorie: Marina / club nautique
Port de plaisance La Ronde
Montréal (Parc Jean-Drapeau) (Région: Montréal)
Catégorie: Marina / club nautique
Région #13 Outaouais
Club nautique du Château Montebello
Montebello (Région: Outaouais)
Catégorie: Marina / club nautique
Club de Yachting Portage Champlain / Marina de Hull
Gatineau (Hull) (Région: Outaouais)
Située sur la rivière des Outaouais, au confluent de la rivière Rideau et du canal Rideau à Gatineau - derrière le
parlement canadien, à proximité de plusieurs musées - et à
Catégorie: Marina / club nautique
Marina Montebello
Montebello (Région: Outaouais)
La jolie marina de Montebello, sur le bord de la rivière des Outaouais, est un agréable lieu de détente. Quoi de
plus relaxant que de contempler le miroitement de l'eau, en rêvant
Catégorie: Marina / club nautique
Marina Kitchissipi de Gatineau
Gatineau (Secteur de Gatineau) (Région: Outaouais)
C'est un endroit de prédilection pour tout plaisancier à la recherche d'un port d'attache à adopter ou d'une
escale inoubliable. La marina vous offre ce qui a fait sa réputation :
Catégorie: Marina / club nautique
Région #14 Abitibi-Témiscaminque
Marina Gallichan
Gallichan (Région: Abitibi-Témiscamingue)
La Marina est installée sur les rives de la rivière Duparquet, située au coeur du village de Gallichan dans la
région de l'Abitibi-Témiscamingue. La rivière se jette, à 4 km,
Catégorie: Marina / club nautique
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Marina de Ville-Marie
Ville-Marie (Région: Abitibi-Témiscamingue)
Jolie petite marina de 91 places sur le lac Témiscamingue, à proximité du centre-ville, des boutiques et des
restaurants. Nombreuses manifestations culturelles, parc municipal.
Catégorie: Marina / club nautique
Marina Tête du Lac
Notre-Dame-du-Nord (Région: Abitibi-Témiscamingue)
Catégorie: Marina / club nautique
Région #15 Saguenay - Lac-Saint-Jean
Marina de la Dam-en-Terre
Alma (Région: Saguenay-Lac-Saint-Jean)
Située dans la baie de la Dame-en-Terre, la marina vous donne accès au lac Saint-Jean en moins de 20 minutes.
Elle dispose de 90 emplacements, avec tous les services nécessaires
Catégorie: Marina / club nautique
Marina de Ville de la Baie
Saguenay (Arrondissement de La Baie) (Région: Saguenay-Lac-Saint-Jean)
Au terme de la remontée du majestueux fjord du Saguenay, faites une agréable halte à la marina de Ville de La
Baie, dans un splendide décor. Sur place, de nombreux services et,
Catégorie: Marina / club nautique
Centre récréotouristique de Shipshaw
Saguenay (Arrondissement de Jonquière) (Région: Saguenay-Lac-Saint-Jean)
Vous aimez la pêche? Découvrez un plan d'eau de 35 km de long, offrant des sites merveilleux pour la pêche à la
ouananiche, au doré et au brochet, avec vue sur de splendides
Catégorie: Marina / club nautique
Marina du Camping Jonquière
Saguenay (Arrondissement de Jonquière) (Région: Saguenay-Lac-Saint-Jean)
Catégorie: Marina / club nautique
Club de yacht de Chicoutimi
Saguenay (Arrondissement de Chicoutimi) (Région: Saguenay-Lac-Saint-Jean)
Ce club de yacht est situé au centre de la ville. À proximité, le majestueux fjord du Saguenay, qui est balisé,
vous enchantera par sa beauté et sa splendeur. Trois retraités,
Catégorie: Marina / club nautique
Marina de Saint-Prime
Saint-Prime (Région: Saguenay-Lac-Saint-Jean)
Catégorie: Marina / club nautique
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Club nautique Saint-Félicien (1991) inc.
Saint-Félicien (Région: Saguenay-Lac-Saint-Jean)
Catégorie: Marina / club nautique
Club nautique Roberval
Roberval (Région: Saguenay-Lac-Saint-Jean)
Club nautique situé en plein coeur du centre-ville de Roberval, seule ville riveraine du Lac StJean. Les
plaisanciers qui le fréquentent bénéficient d'une multitude de services
Catégorie: Marina / club nautique
Marina de Péribonka
Péribonka (Région: Saguenay-Lac-Saint-Jean)
Marina située en bordure de la route qui borde le lac Saint-Jean, soit la 169. Impossible de manquer ce site
situé sur la rivière Péribonka et donnant un accès direct au lac
Catégorie: Marina / club nautique
Région #16 Manicouagan
Club nautique de Bergeronnes inc.
Les Bergeronnes (Région: Manicouagan)
Catégorie: Marina / club nautique
Marina de l'Anse de Roche - Club de yacht de Sacré-Coeur
Sacré-Coeur (Région: Manicouagan)
Petit port de plaisance (environ 25 embarcations) situé sur la rive nord de la rivière Saguenay, à environ 15 km
en amont de Tadoussac. Accès à deux espaces d'accueil, une rampe
Catégorie: Marina / club nautique
Marina de Tadoussac
Tadoussac (Région: Manicouagan)
Située au confluent du fjord du Saguenay et de l'estuaire du Saint-Laurent, dans l'une des plus belles baies au
monde, la marina de Tadoussac est un port de refuge accessible
Catégorie: Marina / club nautique
Club nautique de Baie-Comeau inc.
Baie-Comeau (Région: Manicouagan)
Ce club est situé au sud-ouest du quai fédéral. Deux bouées de plastique vertes (KC1 et KC3) balisent le chenal
d'entrée. Assurez-vous de laisser ces deux bouées à bâbord, car
Catégorie: Marina / club nautique
Région #17 Duplessis
Club nautique de Sept-Îles
Sept-Îles (Secteur Sept-Îles) (Région: Duplessis)
Située au coeur d'une majestueuse baie, la marina de Sept-Îles comprend une centaine de places à quai, et elle
offre la plupart des services nécessaires aux plaisanciers qui
Catégorie: Marina / club nautique
Région #__ Centre-du-Québec
Club nautique de la Batture de Nicolet / Marina Mr B
Nicolet (Région: Centre-du-Québec)
Club nautique qui se démarque depuis 1955 par les services offerts à ses membres et à ses visiteurs. Situé à
l'embouchure du Lac Saint-Pierre, le club offre un accueil chaleureux
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Catégorie: Marina / club nautique
Marina Sainte-Angèle-de-Laval
Bécancour (Région: Centre-du-Québec)
Catégorie: Marina / club nautique
Région #19 Laval
Club de Yacht Laval-sur-le-lac
Laval (Région: Laval)
Marina fondée en 1950 et située en amont du rapide Lalement de la rivière des Prairies, en bordure du lac des
Deux Montagnes. Cette marina est aménagée dans un bassin intérieur
Catégorie: Marina / club nautique
Marina Bo-Bi-No inc.
Laval (Région: Laval)
Catégorie: Marina / club nautique
230
Moments marquants chez les Premières Nations
Titre
Liens Web
Documentaire
http://youtu.be/5MNAExGUiW4
Les 10 meilleurs Premières
Nations du Canada
Les 10 meilleurs Premieres
Nations des États-Unis
10 inventions des Premières
Nations qui ont changé le
monde
Comment devenir Warrior
http://www.cbc.ca/m/news/#!/content/1.2678637
Les 9 façons naturelles de
soulager la douleur
Les 8 plus grands mensonges
relies aux Premières Nations
Les 7 façons de célébrer une
langue des Premières Nations
Histoire de la flute
Histoire de la religion chez les
Premières Nations
Histoire des animaux utilises
dans la médecine des
Premières Nations
Histoire des vestments
Histoire du sac de
médicaments
Histoire du Tango
Légende de l’homme seul
(Abenaki)
Légende de la femme qui
pouvait changer d’âge
Légende du capteur de rêves
Légende du chien et du bâton
https://www.youtube.com/watch?v=C6CdFWAFhwE
http://nativeamericanencyclopedia.com/bear-spirit/
http://www.powwows.com/2014/06/11/how-did-warriorsearn-theiridentity/?utm_content=bufferf64d3&utm_medium=social&
utm_source=twitter.com&utm_campaign=buffer
http://indiancountrytodaymedianetwork.com/2014/06/23/nat
ural-pain-relief-9-alternatives-ibuprofen-acetaminophen-oraspirin-155438
http://indiancountrytodaymedianetwork.com/2014/06/29/8big-lies-history-books-tell-about-natives-155540
http://indiancountrytodaymedianetwork.com/2014/06/18/7ways-celebrate-native-language-155344
http://nativeamericanencyclopedia.com/history-the-nativeamerican-flute/
http://nativeamericanencyclopedia.com/the-nativeamerican-religion/
http://nativeamericanencyclopedia.com/animal-medicinefrom-the-native-americans/
http://nativeamericanencyclopedia.com/clothing-nativeamerican-cultures-animal-skins/
http://nativeamericanencyclopedia.com/what-nativeamerican-medicine-bag/
http://www.edinburghtango.org.uk/tango/Historyoftango.ph
p
http://nativeamericanencyclopedia.com/abenaki-legend/
http://nativeamericanencyclopedia.com/navajo-legendchanging-woman/
http://nativeamericanencyclopedia.com/the-legend-thedream-catcher/
http://nativeamericanencyclopedia.com/the-dog-and-thestick/
231
Russie
&
Ukraine
232
Frais pour un spectacle Ukrainien
Hello Jean-Robert
Again sorry for the delay in my response but I still can’t figure out why my e-mails
get stuck in the out box.
It is quite difficult to fix a price since everybody has their own conditions based on
length of performance number of dancers required adjusted choreography to
location of performance and some such as just for laughs or cirque du soleil
would give us fixed payments.
A base price for our professional shows (approximately)
Within 50km for 6 dancers
$500-800/bloc of 15 minutes
Outside of 50km for 6 dancers
$75/dancer/day = $600
$160/dance ( average length is from 2 to 6 minutes)
So,
1 dance would be: $160+base of $450= $610
4 dances would be: $640+base of $450= $1090
Transportation lodging and meals are extra
I hope this helps
Bohdan
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How Moscow Hijacked the History
of Kyivan Rus
Posted on May 14, 2014 by Adrian Bryttan
(This essay was first published in a collection by Yaroslav Dashkevych, PhD. History,
“Learn to Speak the Truth with Non-Lying Lips” – K:Tempora, 2011, 828pp)
In creating their nation, Ukrainians need to examine and analyze their own history, based on
truth, verified facts and historical events. For centuries under the rule of conquerors,
Ukrainians were basically deprived of the opportunity to influence the formation of national
awareness and the the development of their history, with the result that Ukraine’s history was
composed predominantly to the advantage of their conquerors. Especially troublesome is the
question of the pretensions and demands of Moscow, and later Russia, concerning the the
historical legacy of Kyivan Rus.
Baptism of Rus-Ukraine 988 AD
In his historical work “The Land of Moksel or Moskovia” (Olena Teliha Publishing House,
Kyiv 2008, 2009, 3 vol.) V. Bilinsky presents historical sources (predominantly Russian)
which testify to the total misrepresentation of the history of the Russian Empire, which was
geared to create a historical mythology about Moscow and Kyivan Rus sharing common
common historical roots, and that Moscow possesses “succession rights” to Kyivan Rus.
239
Moscow’s outright fraud that appropriated the past of the Great Kyiv kingdom and its people
dealt a severe blow to the Ukrainian ethos. Our obligation now is to utilize hard facts to
uncover the lies and amorality of Moscovian mythology.
Let’s examine these problems.
The tsars of Moscow and, later, Russia understood that without an imposing past it was
impossible to create a great nation and empire. Therefore it was necessary to glorify their
historical roots and even to hijack the history of other nations. So, starting with Ivan the
Terrible (1533-1584) the tsars of Moscow applied all their efforts to appropriate the history
of Kyivan Rus, its glorious past, and to create an official mythology for the Russian Empire.
This might have been less consequential if their mythology had not affected the central
concerns of Ukraine and if it had not aimed at the utter destruction of Ukraine: its history,
language and culture. Over time, it became clear that Russian Imperial chauvinists did and
continue to do everything possible to realize this aim.
Over hundreds of years and especially starting with the early XVI century, they brainwashed
and continue to brainwash everyone, saying that the origins of the Russian nation and people
are the Great Kyivan kingdom. They assert that Kyivan Rus was the cradle of three
sibling nations – Russians, Ukrainians and Belarus; and that because the Russians are “older
brothers”, they have the right to the legacy of Kyivan Rus. To this day, Russian historians
and officials make use of this woeful lie, which is repeated by the ‘fifth column’
of communists and almost all Party of Regions deputies in our Parliament.
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Myth of Three Brotherly Nations – in the place of modern Moscow, non-Slavic tribes reside while the
territory of Ukraine and Belarus is inhabited by Slavic peoples
Here are the facts:

At the time of the Kyivan Empire there was no mention of a Moscow nation. It is
well known that Moscow was created in 1277 as a subservient vassal region or ‘ulus’
to the Golden Horde, established by the Khan Mengu-Timur. By that time, Kyivan Rus
had existed for more than 300 years.

There are no indications of any connection of Kyivan Rus with the Finnish ethnic
groups in the land of ‘Moksel’ or later of the Moscow principality with the Principality
of Kyivan Rus up until the XVI century. At the time when Kyivan Rus had officially
accepted Christianity, the Finn tribes in ‘Moksel’ lived in a semi-primitive state.
How can anyone speak of ‘an older brother’ when that ‘older brother’ did not first appear
until centuries after Rus-Ukrainians? He has no moral right to call himself an ‘older brother’,
nor to dictate how people are to live, nor to force his culture, language, and world views. It is
241
clear that until the end of the XV century, there was no Russian nation, there was no older
brother ‘Great Russian’, nor were there any Russian people. Instead, there was the land of
Suzdal: the land of Moksel, later the Moscow princedom, which entered into the role of the
Golden Horde, the nation of Genghis Khan. From the end of the XIII to the beginning of the
XVIII century, the people in this land were called Moskovites. And Moscow historians are
silent about this question of their national origins.
Moskovites, Big Russians – who are they?
Moskovites. During the IX to the XII cent. the large area of Tula, Riazan, and today’s
Moscow region, including the tribes of Mer, Ves, Moksha, Chud, Mari and others – all this
was inhabited by the people called ‘Moksel’. These tribes eventually became the foundation
of the nation who now call themselves ‘Great Russians’.
In 1137, the younger son of the Kyivan prince Monomakh, Yuri Dolgoruky (who had been
left without a princedom in the Kyivan empire) arrived in this land.
Yuri Dolgoruky
Yuri Dolgoruky began the rule of the ‘Riurykovyches’ in ‘Moksel’, becoming prince of
Suzdal. To him and a local Finnish woman was born a son Andrey, called ‘Bogoliubsky’.
Born and raised in the forest wilderness among the half savage Finnish tribes, prince Andrey
cut all ties with his father’s entourage and with their old Kyivan customs.
In 1169 Andrey Bogoliubsky sacked and destroyed Kyiv. He destroyed all the churches and
religious artifacts, something unheard of in those times.
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Andrey Bogoliubsky
Andrey was a barbarian who did not feel any familial ties with Kyiv, the holy city of Slavs.
Within a brief time (50-80 years) every Finnish tribe was imposed with a prince of the
Riurykovyches, whose mother was either a woman of Mer, Murom or Kokshan… Thus
appeared the ‘Moksel’ princedoms: Vladimir, Riazan, Tver, and others. At this time, some
missionaries appeared in the land of Moksel to spread Christianity. It is impossible to
consider a mass ‘migration’ of Slavs from the Dnipro river region, as Russian historians
insist. Why should the Slavs leave behind their fertile Dnipro lands and relocate more than a
thousand kilometers through impassable undergrowth and swamps into an unknown semisavage land?
Under the influence of Christianity, the land of ‘Moksel’ started to form their language,
which in time became Russian. Up until the XII century, only Finn tribes lived in the land of
‘Moksel’. The archaeological findings of O.S. Uvarova (Meria and their everyday
life from kurhan excavations, 1872 – p. 215) support this. Out of 7729 excavated kurhans,
not a single Slavic burial was discovered.
And the anthropological investigations of human skulls by A. P. Bohdanov and F. K. Vovk
support the differentiated characteristics of the Finnish and Slavic ethnoses.
In 1237 the Tatar-Mongols entered the lands of Suzdal. All who bowed, kissed the boots of
the Khan and accepted subservience remained alive and unharmed, all others who did not
submit were destroyed.
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Moscow’s Subserviance to the Khan
The princes of Vladimir, Yury and Yaroslav Vsevolodovich accepted subservience to Khan
Batey. In this manner, the land of ‘Moksel’ entered the ranks of the Golden Horde Empire of
Genghis Khan, and its fighting forces were combined with the army of the Empire. The
commander of the Moksel division within Batey’s army was Yury Vsevolodovich, the prince
of the city of Vladimir. In 1238, Finnish tribe divisions were formed and marched together
under Batey in his invasions of Europe in 1240-1242. This is direct evidence of the
establishment of the rule of the Khan in the lands of Rostov-Suzdal.
While Yuri Vsevolodovich was away taking part in Batey’s European invasion, his younger
brother Yaroslav Vsevolodovich was placed at the head of the Vladimir princedom. Yaroslav
left his eight year old son Alexander Yaroslavich as hostage with the Khan.
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Alexander “Nevsky” blood brother with Khan Sartak of the Golden Horde
Living with the Horde of Batey from 1238 to 1252 Alexander, only much later named
‘Nevsky’, adopted all the customs and organizational ideas of the Golden Horde. He became
a blood brother of Sartak, the son of the Khan, married the Khan’s daughter, and eventually
became a loyal vassal of the Golden Horde and prince of Vladimir from 1252 to 1263. He
never took part in any significant battles – all the ‘victories’ of Alexander Nevsky are
transparent lies. Prince Alexander simply could never had taken part in the battles on the
Neva in 1240 and on Chud or Peipus Lake in 1242 (fantasized in Eisenstein’s film) because
he was still a child.
It is important to mention that the ruling powers of the local princes of Rostov-Suzdal were
minimal. Khan Batey installed his own administrators in all the “ulus” princedoms: on
top was the Great Baskak, and under him were the regional
administrative baskaks.Thesewere full-fledged rulers from the Golden Horde, who followed
the laws of the Genghis Khans. Russian historians are lying when they state that the princes
of Suzdal, and later Moscow, were independent from the Golden Horde. The Khan’s
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covenant named the primary rulers of the princedoms his baskak, or ‘daruha’, while the local
princes were relegated to second and even third place importance.
The big lie was introduced: that Moscow was founded in 1147 by Yuri Dolgoruky. This is a
myth with no supportive evidence. Moscow was established as a settlement in 1272. That
same year the Golden Horde conducted their third census of the populations in their domain.
Both in the first census (1237-1238) and in the second census (1254-1259) there is no
mention of any Moscow at all.
Moscow appeared as a princedom in 1277 at the decree of the Tatar-Mongol Khan MenguTimur and it was an ordinary ‘ulus’ (subdivision) of the Golden Horde. The first Moscow
prince was Daniel (1277-1303), younger son of Alexander, so-called ‘Nevsky’. The
Riurykovich dynasty of Moscow princes starts from him. In 1319 Khan Uzbek (as stated in
the afore-mentioned work by Bilinsky) named his brother Kulkhan the virtual Prince of
Moscow, and in 1328 the Great Prince of Moscow. Khan Uzbek (named in Russian history as
Kalita), after he converted to Islam, destroyed almost all the Riurykovich princes. In 13191328 the Riurykovich dynasty was replaced by the Genghis dynasty in the Moscow ‘ulus’ of
the Golden Horde. In 1598 this Genghis dynasty in Moscow which began with Prince Ivan
Kalita (Kulkhan) was finally broken. Thus for over 270 years, Moscow was ruled solely by
the Khans of Genghis.
Still, the new dynasty of the Romanovs (Kobyla) promised to follow former traditions
and solemnly swore allegiance to the age-old dynasty of Genghis.
In 1613 the Moscow Orthodox Church became the stabilizing force to safeguard the
sustainment of Tatar-Mongol government in Moscow, offering Masses for the Khan, and
issuing anathemas on anyone who opposed this servitude.
Based on these facts, it becomes clear that Moscow is the direct inheritor of the Golden
Horde Empire of Genghis and that actually the Tatar-Mongols were the ‘godfathers’ of
Moscow statehood. The Moscow princedom (and tsardom from 1547) up until the XVI
century had no ties or relationships with the princedoms of the lands of Kyivan Rus.
Great Russians. The tribe of Great Russians, or the Russian people as known today,
appeared around the XV to XVII centuries from among the Finn tribes: Muroma, Mer, Ves
and others. This was when their history started. There is no history of Great Russians on
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Kyivan lands! The history of Great Russians starts with the ‘Beyond the Forests Land’ in
Moscow, which was never Kyivan Rus. The Tatar-Mongols who entered these lands were a
big element in the formulation of ‘Great Russians’. The Great Russsian psychology
absorbed many characteristics - the Tatar-Mongol instincts of a conqueror and despot, with
the ultimate aim: world domination. Thus by the XVI cent. was established the type of a
conqueror who was horrible in his lack of education, rage and cruelty. These people had no
use for European culture and literacy. All such things like morality, honesty, shame, justice,
human dignity and historical awareness were absolutely foreign to them. A significant
amount of Tatar-Mongols entered the makeup of Great Russians from the XIII to XVI
centuries and they accounted for the genealogy of over 25% of Russian nobility. Here are
some Tatar names that brought fame to the Russian Empire: Arakcheev, Bunin, Derzhavin,
Dostoyevsky, Kuprin, Plekhanov, Saltykov-Shchedrin, Turgenev, Sheremetiev, Chadaev and
many others.
Ivan Turgenev
In order to appropriate the history of Kyiv lands and to immortalize this theft, the Great
Russians had to squash the Ukrainian people, drive them into slavery, deprive them of their
true name, exterminate them via famine, etc.
Ukrainians had emerged as a nation in the XI to XII centuries, and probably, even earlier.
Later they were labeled ‘Little Russians’ when Russians began to brainwash the world with
their ‘version’ of history. For the smallest deviation from this official version, people were
tortured, killed, and sent off to the GULAG. The Soviet period was especially brutal and
vicious. During that time, Ukraine lost over 25 million of her sons and daughters, who
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perished in wars for Russian interests, and during collectivization, tortures, and forced
relocations.
This is the way the ‘older brother’ forced the ‘younger brother’, the ‘Little Russian’, to live in
the savage ‘embraces of love’.
Creation of the Historical Myth of the Russian State
Back in the times of the princedom of Vasily III (1505 – 1533) Moscow gave birth to the idea
of its greatness, articulated by the representative of Moscow orthodoxy, the monk Filofey:
“Two Romes fell, a third still stands, and there will never be a fourth”.
Filofey of Moscow
From there, they created the idea of an all-powerful and ‘God chosen’ Moscow – the ‘third –
and final Rome’. These ideas spread and were confirmed throughout Moskovia. And how
much blood was spilt by the princes of Moscow, and later the tsars, over this fantasy-myth!
During the reign of Ivan IV (the Terrible) they grasped not only after the inheritance of
Kyivan Rus, but now also the Byzantine Empire. Thus, according to accounts, the cap of
Monomakh was believed to have been given the Kyivan prince Volodymyr Monomakh by
his granddad, the basileus Constantine IX.
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“Cap of Volodymyr Monomakh”
This was considered the symbol of the transfer of power from Byzantium to Kyivan Rus. In
addition, Yuri Dolgoruky, the sixth son of Volodymyr Monomakh, was the first prince of
Suzdal, so the appearance of this cap in Moscow was a ‘proof’ of the legacy legitimacy of the
Moscow rulers not only to the Kyiv Great Throne, but now also to the inheritance of the
former Byzantine Empire. Furthermore, Moscow fabricated a deceptive last will of
Volodymyr Monomakh about handing over ‘legacy rights’ to his son Yuri Dolgoruky, the
conqueror of the so-called ‘Beyond the Forests Land’. This was all fiction. In reality, the cap
of Monomakh was a gold ‘bukhar tubeteyka’, which Khan Uzbek presented to Ivan Kalyta
(1319-1340) who maintained this cap in order to further his fame. (Логвин Ю. Кобила,
Калита і тюбетейка «Мономаха» // Час. – Київ, 1997, 27 березня).
249
Ivan Kalyta
Ivan IV (the Terrible) in 1547 was anointed in the cathedral with the title of ‘Moscow Tsar’
as the ‘inheritor’ of the Greek and Roman emperors. Of the 39 signatures who affirmed this
document sent from Constantinople, 35 were forgeries. Thus, Ivan the Terrible became the
‘inheritor of the Byzantine emperors’. Thus, the lie was made official.
Ivan IV, the Terrible
Peter I began the massive falsification of his people’s history. In 1701 he issued a decree to
eliminate from all subjugated peoples all their recorded national historical artifacts: ancient
chronicles, chronographs, old archives, church documents etc. This was especially directed
at Ukraine-Rus.
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In 1716, Peter I ‘changed the copy’ of the so-called Königsberg Chronicles to now show the
‘joining’ of the old chronicles of the Kyivan with the Moscow princedoms. The aim was to
lay a foundation for the unity of Slavic and Finnish lands. However, both the false ‘copy’ as
well as to the original were sealed.
Peter I, the Great
Peter’s falsification became the basis for further falsifications – the composition of the socalled ‘General Rus Chronicles Collections’ which purported to establish Moscow’s rights to
the legacy of Kyivan Rus. On the basis of these falsifications, on October 22, 1721, Moscow
proclaimed itself the Russian Empire, and all Moskovites were now to be – Russians. In this
manner, they stole from the legitimate inheritors of Kyivan Rus the Ukrainians’ historical
name of Rus.
Peter imported from Europe a large number of specialists, including professional historians,
who were assigned the rewriting and falsification of the history of the Russian state.
In addition, every foreigner who entered government work, swore an oath not to reveal state
secrets and to never betray the Moscow state. The question remains, what government secrets
regarding the ‘formation of Russian history’ of ancient times could there be? In any civilized
European country, after 30-50 years all archives are opened. The Russian Empire is very
afraid about the truth in its past. Deathly afraid!
251
Following Peter I, who transformed Moscow into the Russian state, the Moscow elite began
to consider the necessity of creating a comprehensive history of their own country. Empress
Catherine II (1762-1796) intensively took on this task.
Catherine II
She could not admit the idea that common Tatar-Mongol elements existed in the dynasty of
the Tsars. Catherine was an intelligent and educated European woman and once she had
examined the archival sources, she called attention to the fact that all the history of her
country was based on oral traditions (‘bilyny’) and had no factual support.
Therefore on December 4, 1783, Catherine II issued a decree, creating a ‘Commision for the
Collection and Organization of the Ancient Russian History’ under the leadership and
oversight of Graf A. P. Shuvalov, with a staff of 10 renowned historians. The principal task
252
before this commission was to ‘find’ new chronicles, rewrite others, and create new
collections of archives and other similar falsifications. The aim was to lay the foundations for
the ‘legitimacy’ of Moscow’s hijacking of the historical legacy of Kyivan Rus and to create
an official historical myth about the origins of the Russian state. This commission labored for
ten years. In 1792, ‘Catherine’s History’ saw the light of day. The commission worked in the
following manner:
- the gathering of all written documents (archives, chronicles, etc). This effort had partly
begun under Peter I. This collection of materials was conducted not only within the Empire,
but also from other countries like Poland, Turkey etc.
- the analysis, falsification, rewritings or destruction of historical materials. Thus they
rewrote the chronicles: ‘The Tale of Ihor’s Campaign’, ‘Tale of bygone years’,
‘Lavrentiivsky Chronicles’, and many others. Many chronicles were rewritten several times,
and the originals either locked up or destroyed. Thus were also locked up: the ‘History of the
Scythians’ by A. I. Lyzlov (published in 1776 and 1787), and the ‘Russian History from
Ancient Times’ by V. M. Tatishchev (published in 1747). In his ‘Scythian History’ Lyzlov
showed that the inhabitants of Moscow were a separate people, who had nothing in common
with Kyivan Rus, Lithuania, Poland, etc.
- the writing of new ‘Rus Chronicles Collections’ which were now being composed in the
XVIII cent., but purported to be from the XI to the XIV centuries. These collections all
propagated the ‘General Rus’ idea. This was in reference to the times when Kyivan lands
were inhabited by Slavic tribes (Poliany, Derevliany, Siveriany etc) who were Christians,
while the ‘Beyond the Forests Land’ was populated by Finn tribes (Muroma, Mer, Ves,
Moksha and others) who lived a semi-primitive existence, and these tribes had nothing
historical in common up to the XVI century.
- the new composition of thousands of various collections to establish the ‘unity’ of Kyivan
Rus with the Finn tribes. All these chronicles and collections, according to author Bilinsky,
exist only in the form of copies, not one original. Not one! All this points to the almost
unbelievable in scope and shameless, massive plundering and falsification of the creation of
the history of the Russian state.
It is impossible to live a lie forever!
253
It is time for Ukrainian historians to write the actual true history of Ukraine, which would not
be based on the lies of the ‘Catherine Chronicles’, the falsifications and newly written in the
XVIII century ‘General Russian Chronicle Collections’, but rather based on historical reality,
established in documents, especially those preserved in countries like Poland, Turkey,
Greece, Iran and others. People deserve to know the truth.
- translated by Adrian Bryttan
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Poroshenko faces many challenges
as president, has few tools to handle
them (NEWS ANALYSIS)
Print version
May 25, 2014, 11:45 p.m. | Ukraine — by Nataliya Trach, Olga Rudenko
Ukrainian presidential candidate Petro Poroshenko speaks to media after voting in a polling station in Kiev on May
25, 2014. Ukraine began voting on Sunday in a presidential election seen as the most important in the country's
history as it grapples with a deadly pro-Russian rebellion in the east. Thirty-six million people are registered to
vote, but the separatist insurgents have threatened to block polling in areas under their control in the industrial
east. AFP PHOTO/ SERGEI SUPINSKY
All three exit polls conducted in Ukraine on election day say that Petro Poroshenko received over
55 percent of the vote, enough for a comfortable victory in the first round if the official results
come in the same range.
But Ukraine's analysts say that Poroshenko should not relax too soon – the rating reflects
people's desire to end Ukraine's troubles, and expect the new president to act as decisively as
they have done in the polls.
“It is not Poroshenko’s rating at all. It is the rating of the hope of people who want this war to be
finished,” says Taras Berezovets, director of Berta, a political consultancy.
256
Team
Poroshenko brings with him a lot of impediments to meeting people's expectations. One of those
pointed out most frequently is an absence of a team.
“Poroshenko’s current team is a weird combination of the former Kyiv major Leonid
Chernovetsky’s people, Party of Regions and Batkivshchyna Party members,” Berezovets said. In
other words, not a good mix for someone who campaigned on Living The New Way slogans.
There are fears that the new president might become a hostage of his team. “His circle may
influence him concerning some appointments in the cabinet of ministers,” Berezovets said.
Security issues
One of the first issues Poroshenko will have to address is the security situation in eastern
Ukraine, where people continued to die from the hands of separatists on the election day.
Although Poroshenko declared his first trip as president will be to the east, it's not clear what
messages he will bring them.
Poroshenko’s unclear position about NATO is a serious cause for concern, the Berezovets
believes. “He does not want to hold a national referendum concerning accession to NATO
although most Ukrainians want such referendum,” he said. Poroshenko's main rival Yulia
Tymoshenko, on the other hand, campaigned vocally for NATO membership.
Russia relations
In his first speech after the polls closed, Poroshenko said a meeting with Russia's President
Vladimir Putin will “eventually” take place. Putin has made multiple statements that he would not
recognize the Ukrainian election because parts of the country are excluded from the vote. So,
while Poroshenko would like to meet with Putin, it seems his desire is not reciprocated.
“Poroshenko has a strong desire to resolve the conflict with Moscow and start business
cooperation as soon as possible. But as the president he does not have a right to talk about some
business issues before the question of Crimea is solved,” Berezovets adds.
Crimea was annexed by Russia in March – a move that received international condemnation.
Also, Russia has demanded that the nations' anti-terrorist operation in the east would stop. But
on election night Acting President Oleksandr Turchynov said the operation, on the contrary, will
intensify.
Berezovest says Poroshenko has no right to stop the antiterrorist campaign because it concerns
the security of the whole country.
Economy
Poroshenko’s economic program that he presented during the campaign was a list of 10
proposals with little detail. He has said, however, that the Association Agreement with the
European Union is his real presidential program. He said signing the trade part of it and
implementing the whole agreement will be the priority for his presidency.
257
Poroshenko also promised to decrease the number of taxes and their rates, to ban the use of
offshore destinations for Ukrainian companies.
Although the promises might make sense from the economic point of view, the president has little
power to make these changes. Under the current constitution, the parliament has the power to
decide on legislation, as well as appoint a government that represents the parliamentary coalition.
The president, on the other hand, is in charge of the law enforcers and defense, as well as
foreign affairs.
Poroshenko, who has no coalition in the parliament and controls no faction, can hardly influence
the parliament effectively enough for such a law to be voted. As of now, his only allies in
Verkhovna Rada are the members of UDAR faction who have only 40 voices in parliament.
At the same time, there is at least one key thing that president can do for the business
environment, experts say.
What the president can do
“If Poroshenko initiates a reform of the court system, it will be a very positive change for business.
Lack of rule of law is what keeps investors from entering the market,” says Oleksandr Zholud,
economist for Kyiv-based International Center for Perspective Studies.
If Poroshenko manages to stop the conflict in Ukraine’s east, it will also remove a significant
obstacle for business.
Decentralization of power is another reform Poroshenko could pull off to improve the business
environment, according to Zholud. It would bring more money to the regions and allow the
regions to focus on developing certain business clusters more.
“Election of Poroshenko itself gives investors a positive signal. But it’s not a critical signal. Until
the conflict in Donbass is stopped, investors will be very careful about considering working in
Ukraine,” said Zholud.
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Ukraine: What We Have Learned
This Winter
Posted: 05/21/2014 2:21 pm EDT Updated: 05/21/2014 2:59 pm EDT
What differentiates a free people from the oppressed? Is it independent media? A
strong civil society? Universal suffrage? All those matter, but, at the fundamental
level, the difference boils down to one thing, and one thing only: the ability and
willingness of the citizens to take personal responsibility for their lives, for the way
they are governed, and for their future. In Ukraine, we now understand this basic
truth like never before. The hard lesson of what it means to take responsibility for
our country is what we've learned this winter.
The less the citizens defer to those at the helm, the stronger the nation is. When we
came to Maidan last December, we weren't following a charismatic leader; if
anything, it was the mistrust of the political elites that brought us to the streets.
Yanukovych and his henchmen have fled the country, and our interim government is
certainly much more aware of their role to serve the people rather than to steal from
them. That doesn't make them saints. The leadership is and must remain with the
citizens, and the government must remain accountable to the people. This notion
makes many of my fellow politicians uncomfortable, who openly or secretly wish that
the people just went home and let them get back to running the country the way they
always have. An empowered electorate and a political class cognizant of the source
and the temporary nature of their authority is what a mature democratic society
requires.
During the Soviet era of collectivism, the talk of personal responsibility would have
gotten you in trouble with the KGB. Everything belonged to the state, including our
choices, opinions, fears and desires. When Ukraine came upon its independence in
1991, we understood that our transition would be neither painless nor swift. While
some longed for freedom, others feared or just couldn't comprehend the
responsibility that came with it. In today's Ukraine, those asking for a "strong leader"
have yet to shake off the Soviet legacy: They long for somebody to take care of them,
to make decisions for them, to unburden them of this pesky personal responsibility.
But we have passed the tipping point, and those voices are now in the minority.
Thanks to the Orange Revolution, we've learned about the power of the people over
those who claim to rule them. We saw injustice when our elections were rigged, we
came to the streets and fought for truth, and we won, but then we went home. Our
job was done, we thought. Our new leader, whom we trusted and admired, was going
259
to take care of us. He alone was the right person to transform our country and usher
in the new era of justice, prosperity, and freedom. There was no need to burden
ourselves with commitments beyond what we'd accomplished. With such irrational
expectations, we failed Viktor Yuschenko, but more importantly, we failed ourselves.
We now know how wrong we were, and we now know better!
This year, we have passed the most important hurdle towards a free society, and
there is no turning back. A sense of duty replaced cynicism, and self-reliance
overcame submission to power. This emergence of a culture of personal
responsibility, a culture of distributed leadership, is fundamental and irreversible.
The more I hear "we disagree" from the voters, the higher the chances for real change
in Ukraine. We can solve the disagreements. What we can't solve is the
disengagement of ordinary citizens from political life. This would wind back the clock
on the progress we've made this winter. We are no longer seeking to swap a bad king
for a good one; we are rewriting the social contract with our government. Whoever
wins the presidential race will be accountable to the people, and the Ukrainians will
no longer tolerate irresponsible government, and this is how I know our nation will
not be defeated.
260
261
262
Если Вас интересует почему царь Рассеи Николай II вступился за
Сербию,
тогда добро пожаловать на сайт, на котором Вам приоткроется
занавесь к царским знаниям.
В карете рассейский царь Николай II и сербский король Петр I
Санкт Петербург, 1914 г.
(фото с сайта www.royalfamily.org)

"Повесть временных лет" (летопись Нестора):
"...ту бо е [сть] Илурикъ, егоже доходилъ апостолъ Павелъ,
ту бо бяша СловІни пІрвІе. ТІмьже СловІньску языку
учитель есть Павелъ, отъ негоже языка и мы есме Pусь..."

Лаоник Халкокондил (15 век), византийский историк,
десятитомник "История":
"... Сербы Трибалы - самый старый народ и самый большой
из (всех) народов, с увереностью знаю."
263

Страбон (63 до н.э.-24 н.э.), греческий историк,
книга 5, гл.3 о Аппенинском полуострове:
"Самым старым народом являются сабиняне,
и они коренные жители."
Карта археологических раскопок "Винчанской" цивилизации (ее научное
название),
имевшей древнейшее на сегодняшний день письмо в мире и являющаяся
предком всех сегодняшних европейских писем,
появилась около 5300 лет до н.э.- приблизительно именно тогда, когда сербы и
стали измерять свой календарь
5508 лет до н.э. "с сотворения мира",
и развивалась вдоль реки Великая Морава и на территории вблизи ее.
"Винчанская" цивилизация занимала 90% нынешней территории Сербии
264
Богиня Артемида
покровительница города ТРОИ (1200 лет до н.э.),
амазонок и ф-ракийских женщин,
на ее платье изображен СЕРБСКИЙ ГЕРБ.
265
The art of making peace in Sarajevo
As Sarajevo commemorates 100 years since the outbreak of the First World War,
the International Peace Bureau have organised the ‘Making Peace’ exhibition to
ensure the next generation aren’t condemned to repeating the mistakes of the
past.
“For the people of Sarajevo war is still present in their minds, and you can see it
in the buildings and in the whole atmosphere,” explains Colin Archer from the
International Peace Bureau. “But you know Sarajevo is changing and peace is
coming, and Making Peace is an attempt to turn the page, and to try to move and
and to say that ordinary people can really contribute to make the world a better
place,” he concluded.
The exhibition defines five points of action: disarmament, conflict resolution,
social justice, human rights and sustainable development.
The exhibiton was curated by Magnum photographer Ashley Woods includes
some of the most iconic anti-war photos, which clearly had an effect on the
visitors.
“It is a wonderful thing to see these really powerful pictures, some of them are so
heartbreaking, it is really fantastic to have them all collected like this,” sad one
man visiting from Sweden.
“This is very typical thinking about how we behave nowadays, we can sometimes
forget about that we are like this, but these pictures make us think about it,” said
one woman from Croatia.
In recorded history wars have killed almost four billion people, almost a third of
today’s population. Military budgets instead of being slashed are often
increasing, and the price paid for peace is civilian lives.
“Making peace is up to you – says the sign on the mirror which closes the
exhibition. And this is extremely important here in Sarajevo. What happened here
exactly 100 years ago changed the whole history of Europe,” Euronews
correspondent Andrea Hajagos
summed up.
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CLINTON’S KOSOVO AND OBAMA’S
UKRAINE: US-NATO OPERATIONS,
COMPARE AND CONTRAST.
August 20, 2014 · by Volubrjotr · in barack obama, bill
clinton, Bosnia, catholic, Christian, clinton, genocide,government, isis, KLA, Kosovo, mccain, ob
ama, political, politics, rothschild, soetoro, soros, subversion,treason, World News, Yugoslavia
· 1 Comment
Local residents stand in front of an apartment block damaged by recent shelling in the settlement of Makiivka,
on the outskirts of Donetsk, August 19, 2014 (Reuters / Maxim Shemetov)
There have been at least two countries in Europe in recent history that undertook ‘anti-terrorist’
military operations against ‘separatists’, but got two very different reactions from the Western
elite.
The government of European country A launches what it calls an‘anti-terrorist’ military operation
against ‘separatists’ in one part of the country. We see pictures on Western television of people’s
homes being shelled and lots of people fleeing.
The US and UK and other NATO powers fiercely condemn the actions of the government of
country A and accuse it of carrying out ‘genocide’ and ’ethnic cleansing’ and say that there is an
urgent ‘humanitarian crisis.’Western politicians and establishment journalists tell us that
‘something must be done.’
And something is done: NATO launches a ‘humanitarian’ military intervention to stop the
government of country A. Country A is bombed for 78 days and nights. The country’s leader (who
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is labeled ‘The New Hitler’) is indicted for war crimes – and is later arrested and sent in an RAF
plane to stand trial for war crimes at The Hague, where he dies, un-convicted, in his prison cell.
The government of European country B launches what it calls an ‘anti-terrorist’ military operation
against ‘separatists’ in one part of the country. Western television doesn’t show pictures or at least
not many) of people’s homes being shelled and people fleeing, although other television stations
do.
1. In Ukraine The West Crossed The Red Line: As Yesterday’s Murderous Thugs ~ Bill
Clinton & Wesley Clark ‘Using Our Military’ Crossed The Red Line In Kosovo!
But here the US, UK and other NATO powers do not condemn the government, or accuse it of
committing‘genocide’ or ‘ethnic cleansing.’ Western politicians and establishment journalists do
not tell us that‘something must be done’ to stop the government of country B killing people.
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On the contrary, the same powers who supported action against country A, support the military
offensive of the government in country B. The leader of country B is not indicted for war crimes,
nor is he labeled ‘The New Hitler’despite the support the government has got from far-right,
extreme nationalist groups, but in fact, receives generous amounts of aid.
1. Bill Clinton’s “Rothschild-Inspired Decisions” Triggered Three Major Crises In Our
Times!
Anyone defending the policies of the government in country A, or in any way challenging the
dominant narrative in the West is labeled a “genocide denier” or an “apologist for mass murder.”
But no such opprobrium awaits those defending the military offensive of the government in
country B. It’s those who oppose its policies who are smeared.
What makes the double standards even worse, is that by any objective assessment, the behavior of
the government in country B, has been far worse than that of country A and that more human
suffering has been caused by their aggressive actions.
In case you haven’t guessed it yet – country A is Yugoslavia, country B is Ukraine.
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Smoke looms over Yugoslav capital of Belgrade from
Pancevo’s chemical plant after NATO air strike on this
April 18, 1999 file photo (Reuters)
Yugoslavia, a different case
In 1998/9 Yugoslavian authorities were faced with a campaign of violence against Yugoslav state
officials by the pro-separatist and Western-backed Kosovan Liberation Army (KLA). The Yugoslav
government responded by trying to defeat the KLA militarily, but their claims to be fighting
against’terrorism’ were haughtily dismissed by Western leaders. As the British Defence Secretary
George Robertson and Foreign Secretary Robin Cook acknowledged in the period from 1998 to
January 1999, the KLA had been responsible for more deaths in Kosovo than the Yugoslav
authorities had been.
In the lead-up to the NATO action and during it, lurid claims were made about the numbers of
people who had been killed or ‘disappeared’ by the Yugoslav forces. “Hysterical NATO and KLA
estimates of the missing and presumably slaughtered Kosovan Albanians at times ran upwards of
one hundred thousand, reaching 500, 000 in one State Department release. German officials
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leaked ‘intelligence’ about an alleged Serb plan called Operation Horseshoe to depopulate the
province of its ethnic Albanians, and to resettle it with Serbs, which turned out to be an
intelligence fabrication,” Edward Herman and David Peterson noted in their book The Politics of
Genocide.
1. New York Times White Wash Thugs Bill Clinton & General Wesley Clark Of War Crimes
Against Christian Serbs!
“We must act to save thousands of innocent men, women and children from humanitarian
catastrophe – from death, barbarism and ethnic cleansing from a brutal dictatorship,” a solemnfaced Prime Minister Tony Blair told the British Parliament – just four years before an equally
sombre Tony Blair told the British Parliament that we must act over the ‘threat’ posed by Saddam
Hussein’s WMDs.
Taking their cue from Tony Blair and Co., the media played their part in hyping up what was
going on in Kosovo. Herman and Peterson found that newspapers used the word ‘genocide’ to
describe Yugoslav actions in Kosovo 323 times compared to just 13 times for the
invasion/occupation of Iraq despite the death toll in the latter surpassing that of Kosovo by 250
times.
In the same way we were expected to forget about the claims from Western politicians and their
media marionettes about Iraq possessing WMDs in the lead-up to the 2003 invasion, we are now
expected to forget about the outlandish claims made about Kosovo in 1999.
But as the award winning investigative journalist and broadcaster John Pilger wrote in his article
Reminders of Kosovo in 2004, “Lies as great as those told by Bush and Blair were deployed by
Clinton and Blair in grooming of public opinion for an illegal, unprovoked attack on a European
country.”
The overall death toll of the Kosovo conflict is thought to be between 3,000 and 4,000, but that
figure includes Yugoslav army casualties, and Serbs and Roma and Kosovan Albanians killed by
the KLA. In 2013, the International Committee of the Red Cross listed the names of 1,754 people
from all communities in Kosovo who were reported missing by their families.
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The number of people killed by Yugoslav military at the time NATO launched its ‘humanitarian’
bombing campaign, which itself killed between 400-600 people, is thought to be around 500, a
tragic death toll but hardly “genocide.”
“Like Iraq’s fabled weapons of mass destruction, the figures used by the US and British
governments and echoed by journalists were inventions- along with Serbian ‘rape camps’ and
Clinton and Blair’s claims that NATO never deliberately bombed civilians,” says Pilger.
No matter what happens in Ukraine…
In Ukraine by contrast, the number of people killed by government forces and those supporting
them has been deliberately played down, despite UN figures highlighting the terrible human cost
of the Ukrainian government’s ‘anti-terrorist’ operation.
1. NWO Senate Attempts To Put World In Anachronistic Closet: Obama Escalates Ukrainian
“Orchestrated Crisis”.
272
Last week, the UN’s Human Rights Office said that the death toll in the conflict in eastern Ukraine
had doubled in the previous fortnight. Saying that they were “very conservative estimates,” the
UN stated that 2,086 people (from all sides) had been killed and 5,000 injured. Regarding
refugees, the UN says that around 1,000 people have been leaving the combat zone every day and
that over 100,000 people have fled the region.
Yet despite these very high figures, there have been no calls from leading Western politicians for
‘urgent action’ to stop the Ukrainian government’s military offensive. Articles from faux-left
‘humanitarian interventionists’ saying that ‘something must be done’ to end what is a clearly a
genuine humanitarian crisis, have been noticeable by their absence.
There is, it seems, no “responsibility to protect” civilians being killed by government forces in the
east of Ukraine, as there was in Kosovo, even though the situation in Ukraine, from a
humanitarian angle, is worse than that in Kosovo in March 1999.
To add insult to injury, efforts have been made to prevent a Russian humanitarian aid convoy
from entering Ukraine.
The convoy we are told is ‘controversial’ and could be part of a sinister plot by Russia to invade.
This from the same people who supported a NATO bombing campaign on a sovereign state
for“humanitarian” reasons fifteen years ago!
273
MASSACRE IN MARIUPOL: UP TO 100 PEOPLE SHOT DEAD ON DAY OF VICTORY OVER FASCISM
1. Putin visits Crimea As Obama’s Violence Escalates Into Today’s Massacre At Mariupol,
Ukraine!
2. Russia Cracks Down On Obama’s NWO Running Wild: Warns The NWO Rothschild
Controlled U.S. Military & NATO.
For these Western ‘humanitarians’ who cheer on the actions of the Ukrainian government, the
citizens of eastern Ukraine are “non-people”: not only are they unworthy of our support or
compassion, or indeed aid convoys, they are also blamed for their own predicament.
There are, of course, other conflicts which also highlight Western double standards
towards‘humanitarian intervention’. Israeli forces have killed over 2,000 Palestinians in their
latest ruthless ‘anti-terrorist’ operation in Gaza, which is far more people than Yugoslav forces
had killed in Kosovo by the time of the 1999 NATO ‘intervention’. But there are no calls at this
time for a NATO bombing campaign against Israel.
In fact, neocons and faux-left Zionists who have defended and supported Israel’s “antiterrorist”Operation Protective Edge, and Operation Cast Lead before it, were among the most
274
enthusiastic supporters of the NATO bombing of Yugoslavia. Israel it seems is allowed to kill large
numbers of people, including women and children, in its “anti-terrorist” campaigns, but
Yugoslavia had no such“right” to fight an “anti-terrorist” campaign on its own soil.
In 2011, NATO went to war against Libya to prevent a “hypothetical” massacre in Benghazi, and to
stop Gaddafi ‘killing his own people’; in 2014 Ukrainian government forces are killing their own
people in large numbers, and there have been actual massacres like the appalling Odessa arson
attack carried out by pro-government ‘radicals’, but the West hasn’t launched bombing raids on
Kiev in response.
The very different approaches from the Western elite to ‘anti-terrorist’ operations in Kosovo and
Ukraine (and indeed elsewhere) shows us that what matters most is not the numbers killed, or the
amount of human suffering involved, but whether or not the government in question helps or
hinders Western economic and military hegemonic aspirations.
The New NATO ~ FALL OF THE TWIN TOWERS
275
1. Western Coup Of Kiev Has Caused 1,129 Military Deaths To Date: Obama NATO Gives
Kiev Non-NATO Partnership To Openly Control Ukraine.
2. Ukraine’s Parliament Blocks Oil From European Union Ownership: E.U.’s Kiev President
Resigns ~ Biden’s Fading Dreams Of Controlling Ukrainian Wealth
In the eyes of the rapacious Western elites, the great ‘crime’ of the Yugoslav government in 1999
was that it was still operating, ten years after the fall of the Berlin Wall, an unreconstructed
socialist economy, with very high levels of social ownership – as I highlighted here.
Yugoslavia under Milosevic was a country which maintained its financial and military
independence. It had no wishes to join the EU or NATO, or surrender its sovereignty to anyone.
For that refusal to play by the rules of the globalists and to show deference to the powerful
Western financial elites, the country (and its leader) had to be destroyed. In the words of George
Kenney, former Yugoslavia desk officer at the US State Department: “In post-cold war Europe no
place remained for a large, independent-minded socialist state that resisted globalization.”
By contrast, the government of Ukraine, has been put in power by the West precisely in order to
further its economic and military hegemonic aspirations. Poroshenko, unlike the muchdemonized Milosevic, is an oligarch acting in the interests of Wall Street, the big banks and the
Western military-industrial complex. He’s there to tie up Ukraine to IMF austerity programs, to
hand over his country to Western capital and to lock Ukraine into ‘Euro-Atlantic’ structures- in
other words to transform it into an EU/IMF/NATO colony- right on Russia’s doorstep.
This explains why an ‘anti-terrorist’ campaign waged by the Yugoslav government against
‘separatists’in 1999 is ‘rewarded’ with fierce condemnation, a 78-day bombing campaign, and the
indictment of its leader for war crimes, while a government waging an ‘anti-terrorist’ campaign
against ‘separatists’ in Ukraine in 2014, is given carte blanche to carry on killing. In the end, it’s
not about how many innocent people you kill, or how reprehensible your actions are, but about
whose interests you serve.
Neil Clark is a journalist, writer and broadcaster. His award winning blog can be found
atwww.neilclark66.blogspot.com. Follow him on Twitter
Global Research
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US NATO protecting Heroin Poppies.
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5. Destabilizing The United States Using False Flag Terrorism: NWO’s Scheme To Turn
Capitalism’s Open Market Into A Crony Capitalist Closed Market For The Banks!
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Culling Of Roman Catholics.
Muslim Brotherhood Jihad Kosovo Yugoslavia Under The Moniker Of The KLA.
Human Rights Watch ~Genocidal Culling Of Iraqi Sunnis Continues: Obama’s NWO Plays Both
Sides With McCain’s Syrian ISIS & Maliki’s Sharia Law Shiites
Obama’s First Casualty Of Driving Iraq Into War To Split Up The Country Is The Truth: Superior
Iraqi Security Forces Stood Down & Allowed ISIS Free Reign.
About these ads
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Conflict Uncovers a Ukrainian Identity
Crisis Over Deep Russian Roots
The novelist Mikhail Bulgakov’s home in Kiev was the setting for his book
“The White Guard.”
JAMES HILL FOR THE NEW YORK TIMES


By NEIL MacFARQUHAR
OCTOBER 18, 2014
KIEV, Ukraine — Ukrainians have long endured a tormented relationship with the
novelist Mikhail Bulgakov — a native son who extolled this city’s beauty even while
mocking the very idea of a Ukraine independent from Russia.
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“We call him the Great Kiev Citizen,” said the director of the Bulgakov museum here,
Ludmila V. Gubiauri. Yet she helped bring about the recent, extraordinary
government decision to ban as “Russian propaganda” a new mini-series of “The
White Guard,” his most important work set in Kiev.
While some Ukrainians are implacably hostile toward Russia, many others are
experiencing an identity crisis kindled by the confrontation with Moscow, and the
contradiction embodied by Mr. Bulgakov reflects their inner turmoil.
Even among those Ukrainians pleased with the current turn to the West, many are
grappling with the almost inconceivable idea that Russia has become a mortal
enemy, forcing Ukrainians to draw a line between themselves and what has long
been their cultural motherland.
“I considered myself part of the Russian culture — my mother is Russian, my father
is Ukrainian,” said Aleksey Ryabchyn, a young economist and journalist from
Donetsk who is running for Parliament. “I have lots of Russian friends; I like books
in Russian; I speak Russian at home. So I am asking myself, ‘Who am I?’ ”
For many, a mental switch was flipped six months ago when the Federation Council
in Moscow voted to give President Vladimir V. Putin an open mandate to invade
Russia’s smaller neighbor.
“The Russian part of me died on March 1 when I saw the Russian senate allowed
Putin to send troops into Ukraine,” Mr. Ryabchyn said. “It was the biggest shock in
my life.”
The ties binding the two countries form a complex weave — personal, historical,
religious, geographical — that stretches back more than a millennium. Timothy
Snyder, a professor of history at Yale University, argues that much of the history was
manipulated in modern times to create links where none existed. But myths endure.
The Russian Orthodox Church traces its origins to mass conversions purportedly
forced by Vladimir, the grand prince of Kiev, in 988. The name Russia, adopted by
Peter the Great for the empire in the early 18th century, was rooted in Kievan Rus, a
medieval state that included lands that became Ukraine.
“They stole our church; they stole our name,” said Andrii Bychenko, who runs the
sociology program at the Razumkov Center, a think tank here.
281
Catherine the Great conquered much of what is now Ukraine for Russia in 1795. In
Soviet times, key leaders emerged from here. Leonid Brezhnev, the Soviet ruler from
1964 to 1982, was born in what is now Dnepropetrovsk. Nikita Khrushchev, his
predecessor, grew up in the now embattled Donbass region.
Kiev feels like a Russian city, architecturally and linguistically. Check into a hotel,
signal a waiter, enter a shop, and chances are you will be addressed in Russian.
Television talk shows are bilingual — guests speak the language in which they are
most comfortable. Taxi drivers still listen to “Russky Chanson,” Russian prison
ballads that are something of a cross between gangsta rap and country and western
music.
But recent months brought subtle changes. The young consider speaking Ukrainian
cool. Some older Ukrainians have adopted the attitude that Russia does not own the
culture.
“Some of my friends think that real patriots of Ukraine should not speak Russian
because they are enemies,” said Irina Bekeshkina, a sociologist who specializes in
political polling. “Why should we identify Putin with the Russian language? Russian
language and culture has been around a lot longer than Putin.”
In some ways, the language issue precipitated the entire crisis with Moscow. In
February, when hard-line members of Ukraine’s Parliament tried but failed to annul
a law that endorsed using Russian as a second official language, the Kremlin seized
on the attempt as evidence that Russian speakers needed protection.
Russia annexed Crimea from Ukraine and unleashed a relentless propaganda
campaign painting the Kiev government as Nazi-inspired fascists bent on killing
Russians.
People on both sides of the border say that families and friends experienced the
sharpest rift. Entire clans living on opposite sides have stopped speaking to each
other.
Many Ukrainians describe how their Russian relatives, watching TV, frantically
called to tell them: “We will save you! Come to Russia!” The Ukrainians said they
responded with some version of: “What do you mean, save us? You are killing us and
stealing our land.” The ensuing breach has rarely been repaired.
282
The arts remain a minefield.
The writers Nikolai Gogol and Mr. Bulgakov, best known for “The Master and
Margarita,” are universally acknowledged titans of Russian literature. Since they
were born in Ukraine, however, locals try to claim some reflected glory, even if
neither was terribly complimentary.
In “The White Guard,” Mr. Bulgakov chronicled the trials of a middle-class family of
White Russians in 1918 as the czarist order collapsed around them. (Many suggest
the book echoes current Russian sentiment toward Ukraine.)
The protagonist, Alexei Turbin, is considered an alter ego for Mr. Bulgakov, a doctor
who worked as a military medic. Dr. Turbin, a loyal son of empire, is as hostile
toward the Bolsheviks as toward the Ukrainians. The book underscores the revulsion
of the urban elite as rural Ukrainian peasants rise up to seize Kiev.
Their leaders are depicted as cowardly, cruel, anti-Semitic and treacherous.
As for the Ukrainian language, Mr. Bulgakov wrote in the novel that it was only
understood in the docklands where “ragged men unload watermelons from barges.”
Yet the author found his native city enchanting, calling St. Vladimir’s Hill, for
example, “the most beautiful spot on earth.”
So it was almost unprecedented for the state film agency to ban the latest Russianmade “White Guard” mini-series, saying that it “demonstrates contempt for
Ukrainian language, people and statehood.” In September, the agency also
warnedthat all Russian movies and TV series that denigrated Ukraine would suffer a
similar fate.
The Bulgakov museum is a two-story, mustard-colored house that was the family’s
last residence in Kiev and was the model for the Turbin family home in “The White
Guard.” A small sign by the front door reads, “People who support the military
occupation of Ukraine are not welcome in our museum.”
Ms. Gubiauri, the director, was one of the people asked to review the mini-series. “I
don’t see it as a piece of art; it is basically propaganda,” she said, with everything
Ukrainian cast negatively.
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She noted that for many Ukrainians, Mr. Bulgakov had never been an easy read. “For
me as a Ukrainian, it hurts to read his work,” she said. “He did not recognize Ukraine
as an independent state.”
Volodymyr Fedorin, the Moscow-educated former editor of Forbes Ukraine, found
the series even more pro-Russian than the book. “For Bulgakov, Ukrainian
independence was something between a joke and a tragedy,” he said.
Many here are dismayed by the current jingoism in Russia, Mr. Fedorin said. “We
have got big problems with the current version of Russian culture; there is a big
chunk of imperialistic, chauvinistic feelings toward other countries,” he said. “Too
many of my former friends and colleagues turned out to be jingoists and fools.”
Mr. Fedorin also suggested that the cultural links could be overestimated. While the
older, Soviet-born generation might identify closely with Russia, those in their early
20s, who grew up in an independent Ukraine, would likely prefer HBO to a Russian
mini-series, he said.
Geography plays a role, too. While eastern and central Ukraine have long cleaved to
Russia, people in the west, ruled by the Austro-Hungarian empire or Poland in
recent centuries, tend to be less Russophile than hostile.
In and around Kiev, the struggle to change is perceived as much harder for people
over 40, who have long viewed Russia and particularly Moscow as their lodestar.
“There was that dream to succeed in Moscow,” said Savik Shuster, Ukraine’s most
prominent talk show host. He moved here a decade ago after being barred from
Russian TV.
“It is very difficult for them to admit that they have to look for another identity,” he
said. “For those in their 20s it is different; for them Moscow is just another city.”
Many do not want to erase the links entirely; Russia is too big and too important a
neighbor. Instead, members of that older generation try to distinguish between prose
and politics. “You have Pushkin’s Russia and you have Putin’s Russia,” Mr. Shuster
said. “Nobody wants to deal with Putin’s Russia.”
Ms. Bekeshkina, the sociologist, noted that Ukrainian independence came virtually
overnight 23 years ago, so it took the conflict with Russia for people here to grasp its
importance. “People are now deciding who they are as a people,” she said.
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It takes a moment for the difference to shine through.
Back at the Bulgakov museum, the tour guide, Tatiana Y. Shetko, was asked if the
writer was Russian or Ukrainian.
“You cannot divide him between Ukraine and Russia; he is a global writer,” she said,
before adding, “I want you to remember when you leave this house that everything
Bulgakov wrote in Moscow came from Kiev.”
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Ukraine and Russia’s
History Wars
By Charles Emmerson
Posted 4th March 2014, 10:10
In Ukraine, it’s not just the future which is at
stake. It’s the past, too.
Protesters at Independence Square on the first day of the Orange Revolution, 2004 Not
so long ago,
looking for a short history of Ukraine in a central London bookstore, I was
offered the following memorable advice: “Look under Russia”.
I did. And between shelves groaning with the glories of Russian history,
from the love affairs of Catherine the Great to the crimes of Joseph Stalin, I
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found two thin volumes on Ukraine, a country of some forty six million
people. One was decorated with an impressionistic painting of the 2004
Orange Revolution. I bought both. I doubt very much they were
immediately replaced.
‘Looking under Russia’ is perhaps an appropriate metaphor for Ukrainian
history.
Since the Pereiaslav / Pereyaslav treaty of 1654, Ukraine has only enjoyed
statehood independent from Russia at moments of extreme geopolitical
dislocation, such as in the final days of the First World War, in the wake of
the Russian Revolution of 1917. Russian nationalists today appear to view
Ukrainian independence as a similar aberration, the consequence of what
President Vladimir Putin labelled the greatest geopolitical disaster of the
twentieth century: the collapse of the Soviet Union – a.k.a. the Russian
Empire – in 1991.
Old habits die hard. For many Russians, Ukraine is like a phantom limb
still felt to be there long after its amputation. The idea that Ukraine is
really a nation at all strikes some Russians as odd. To the extent that
perceptions of history condition politics, understanding the Russian view
of Ukrainian history – and the Ukrainian view of Ukrainian history – is
essential.
Though wrong, the idea that Ukrainian history is really just an annex of the
sumptuous many-roomed mansion of Russian history is common. To some
degree it is understandable. Ukraine and Russia have shared triumph and
tragedy from the birth of the Kyivan / Kievan Rus (the first proto-Russian
state – though this of course begs the question of whether the Rus was
Russian or Ukrainian at all) through the wars against the Poles in the
seventeenth century to bloody struggle against fascism in the twentieth.
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The historical links between the two countries, ancient and modern, are
manifold and profound. The Orthodox churches of Ukraine and Russia
share a patron saint – St. Vladmir or St. Volodmyr – whose statue (spelt
the Ukrainian way) stands proudly on a street corner in west London. On
the edge of Kyiv, the Ukrainian capital, a huge concrete museum complex
inaugurated in the early 1980s commemorates the Great Patriotic War
(1941-1945). Outside, a silvery figure of a woman, two hundred feet tall,
holds a sword aloft in one hand, and a shield with the emblem of the Soviet
Union in the other. This is a memorial to shared sacrifice – eight million
Ukrainians died in the war – and a shared victory. Seventy years after the
end of the war, and nearly a quarter century after the collapse of the Soviet
Union, such narratives are still powerful.
For a long time, Russians saw Ukrainians as being little more than country
bumpkin relatives. Theories of Slavic ethnogenesis described the two
peoples as siblings born of the same Slavic womb: the “Great Russians”
(i.e. Russians) on one hand and the “Little Russians” (i.e. Ukrainians) on
the other. Ukrainian literature, which began to emerge in the nineteenth
century, was patronisingly viewed as the picturesque product of a peasant
society, essentially subordinate to Russia’s own literary canon, even when
it produced such great poets as Taras Shevchenko. The fact that the
flowering of Ukrainian national culture was strongest in western Ukraine,
then part of the Austro-Hungarian Empire, made some Russians dismiss
the whole thing as an anti-Russian ruse sponsored by external forces, a
familiar refrain to those heard today.
In the Soviet period the idea of Ukrainian nationhood was viewed with
similar suspicion, now additionally freighted with suggestions it was
intrinsically counter-revolutionary. In April 1918, as Russia imploded in
revolution, a conservative German-backed regime was set up in Kyiv. Its
leader Pavlo Skoropadsky revived the title of Hetman, an ancient Cossack
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military title, last held by a man who had died aged 112 in 1803, in a remote
Russian monastery which the Soviets would subsequently turn into a gulag.
Later, in the Great Patriotic War, some Ukrainians signed up with the
Germans to fight the Soviets – some even joined the SS. Nationalist antiSoviet actions continued into the 1950s – providing the basis in historical
memory for the contemporary lumping together of even moderate
Ukrainian nationalists with right-wing extremists as “fascists” and
“bandits”.
In the Soviet era Ukrainian national identity was never completely
subsumed into Russian or Soviet identity. Sometimes, indeed, it could be
useful to the Soviet state. In 1939, when Galicia, Volhynia, and Bukovyna
were annexed to Soviet Ukraine as a result of the Molotov-Ribbentrop pact
and Stalin’s co-invasion of Poland, the Ukrainian Supreme Soviet sent this
message to Stalin: “Having been divided, having been separated for
centuries by artificial borders, the great Ukrainian people are reunited
forever in a single Ukrainian republic”. In 1945, professions that Ukraine
was not a Soviet vassal but in fact an independent Communist state
allowed Ukraine to join the United Nations as a founder member alongside
the USSR, thus giving Moscow an extra vote in UN proceedings.
The process through which the borders of modern Ukraine were defined,
both in the west and on the Black Sea, was part and parcel of Russia’s own
headlong expansion through three centuries of Eurasian history. In the
1700s and 1800s, as the Russian geopolitical imagination became obsessed
with the idea of turning the Black Sea into a Russian lake – perhaps even
going so far as to seize control of Constantinople/Istanbul – the Ottoman
Empire was bloodily and repeatedly pushed back from its redoubts on the
northern side of the Black Sea. The Ukrainian provinces were the territorial
beneficiaries. The country became ever more tightly integrated into the
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economics and politics of the growing Russian empire, serving as its
breadbasket, and as its route to the sea.
At the end of the eighteenth century, German-born Catherine the Great
founded the port of Odessa – and its hinterland of New Russia – with the
help of a Spanish-Irish Neapolitan and, later, a French aristocrat. The city
filled with Greeks, Bulgarians and Jews. Pushkin was sent there as
punishment, and promptly started an affair with the wife of the city’s
Russian governor. Amongst countless others, Odessa would ultimately
produce Trotsky and Akhmatova, two titans of Russian politics and culture,
before becoming the site of some of the cruellest massacres of the
Holocaust.
Further east, through war, colonisation and the ethnic cleansing of its
Muslim population, Crimea, the last remnant of the Mongol Golden Horde,
was turned into the finest jewel in the Russian Empire. As proverbial
pleasure garden for late imperial flings (as recounted by Anton Chekhov),
then fantasy holiday camp for Soviet factory managers and key to Russia’s
southern flank (as base of the Black Sea fleet) Crimea became firmly
embedded in Russians’ psychological geography as their own private
playground. Less than a century after the Tsars had conquered it, Stalin
chose Crimea as the place to redraw the map of Europe once more in 1945.
Nine years later, when former Ukrainian party boss Khrushchev
transferred Crimea to the Ukrainian SSR in celebration of the three
hundredth anniversary of the Pereiaslav / Pereyslav treaty, there was no
thought that the internal borders of the Soviet Union would ever become
international borders. It was only in 1991, as a result of an attempted coup
(which took place, ironically enough, while Mikhail Gorbachev was on
holiday in Crimea) that the peninsula spun out of the ultimate control of
Moscow, with the Soviet superstructure itself being legislated out of
existence.
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The idea that Crimea became part of an independent Ukraine essentially by
accident is gospel truth amongst Russian politicians. It is but a short step
to view Ukrainian possession of Crimea as historically illegitimate. And
therein lies the beginnings of a dangerous game. What happens next?
Perhaps Ukrainian independence itself, or that of the Baltic states, is
equally seen as the consequence of a set of historical circumstances which
some might now like to reverse.
Where does a concern for history shade into revanchism? And how far does
one’s historical perspective extend back into the past? Visions of the
Crimea as eternally Russian wilfully forget the Muslim population which
Russian and then Soviet power displaced and deported – sometimes
violently, always tragically, and with little historical recognition. As late as
the turn of the last century, before the cataclysms of the twentieth, the
Crimean Tatars represented nearly half the people of Crimea. Khrushchev
recognised the deportation of the Tatars as one of Stalin’s crimes in his
famous 1956 speech to the Twentieth Party Congress. It was not until the
1990s that many were able to come back.
Russia’s version of Ukrainian history, wrapped up in its own narrative of
imperial rise and fall, from the Romanovs to the Soviets, helps explain
Moscow’s attitude towards its southern neighbour – not in terms of
objective interests, though these are real enough, but in terms of emotion,
in terms of who is right and who is wrong. What makes things truly bad,
from the Russian perspective, is that Ukrainians by and large no longer
share the Russian interpretation of their history. The past looks different
these days from Kyiv (still more, from Lviv). Instead of Ukrainians
cherishing their supporting role in Russia’s geopolitical greatness – which
essentially means the power and prestige of the state – Ukrainians have
come to cherish alternative narratives of their history, based around
freedom and resistance. Rediscovering their past has been a critical part of
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asserting Ukrainian independence. Accepting the possibility of multiple
histories, not just one, is a hallmark of democracy, now vital.
Episodes once viewed as the historical glue of the Russo-Ukrainian
relationship have become contested. While Russians tend to see the
Pereislav / Pereyaslav treaty of 1654 as a moment of reunification for the
Russian and Ukrainian peoples, many Ukrainians see the same treaty as a
temporary alliance between military leaders which the Russians
subsequently interpreted to their advantage. In 2009, on the three
hundredth anniversary of the Battle of Poltava – perhaps the most
important battle in Russian eighteenth century history – then-President of
Ukraine Viktor Yushchenko was blasted by Russia for suggesting that the
Ukrainians who fought with the Swedes against the victorious forces of
Russian Tsar Peter the Great were true patriots.
Similarly, while the famines of the early twentieth century used to be
viewed as a common experience of Soviet suffering, even as part of the
forging of the Soviet industrial miracle, some now argue that the famines
were, in effect, a Moscow-led assault on Ukrainians in particular. Some go
so far as to suggest genocidal intent. The incorporation of western Ukraine
into the Soviet Union in 1939 can still be seen in its traditional light: as the
re-unification of the Ukraine under Soviet leadership. But for the old aged
pensioners of Lviv – and increasingly for their grandchildren – it may be
remembered as the beginning of a fifty-year Russian occupation. And while
Ukrainian nationalists in the Great Patriotic War used to be roundly
condemned as nothing more than opportunistic, anti-Semitic and fascist
lowlifes – which some of them no doubt were – more savoury elements
may now be rehabilitated, as in the modern Baltic states, as patriots caught
in a vice between the equivalent totalitarianisms of Nazism and
Communism. Some Ukrainians make what is, for many Russians, a
sacrilegious parallel: Putin as Hitler.
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For both Russians and Ukrainians, the interpretation of Ukrainian history
is personal. As in all borderlands, the contradictions and complexities of
the tangled past are reproduced over and over in the stories of families and
in the identities of individuals. For the governments in Moscow and in
Kyiv, history is political too. Narratives of the past can be spun to justify,
oppose or defend different courses of action in the present. History can be
a tool of influence – a tool of long-term psychological warfare even – used
to manipulate the here-and-now, to give added emotional resonance to
geopolitical imperatives or to claims of political legitimacy.
Bluntly put, history can be a kind of territory. In Ukraine, it is not just the
country’s land which is being tussled over. It is the country’s past as well. If
Russia and Ukraine are to live as respectful neighbours side by side, they
will have to find a way to live with each other’s history too.
Charles Emmerson is the author of 1913: The World before the Great War.
Follow him on Twitter @CharlesEmmerson or visit his website
More by Charles Emmerson
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Les marchés russes à Montréal
Épiceries
1) Épicerie St-Petersburg
5584A, Sherbrooke Ouest
Montréal (Québec)
514-369-1377
3631, Boulevard Taschereau
Saint-Hubert (Québec)
450-286-1700
2) Marché Epicure
5252, Rue Paré
Montréal (Québec)
514-904-0595
3) Ella’s Deli
4968B, Chemin Queen-Mary
Montréal (Québec)
514-904-0925
4) Pâtisserie-Charcuterie Vova
5225, Avenue du Parc
Montréal (Québec)
514-278-3411
5) Yuki Bakery
5211, Sherbrooke Ouest
Montréal (Québec)
H4A1T7
514-482-2435
www.yukibakery.com
Restaurants
1) La Caverne
5184, Chemin de la Côte-des-Neiges
Montréal (Québec)
514-738-6555
www.lacaverne.ca
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2) Rasputin
617, Boulevard Décarie
Montréal (Québec)
514-748-4921
www.restaurant-rasputin.com
3) Ermitage
5024, chemin de la Côte-des-Neiges
Montréal (Québec)
514-735-3886
www.restaurantermitage.com
4) Le Georgia
5112, Boulevard Décarie
Montréal (Québec)
H3X2H9
514-482-1881
5) Astoriya
514-485-6060
6) Kalinka
514-932-3403
7) Troika
514-849-9333
8) La Maison Rustik
5461, Sherbrooke Ouest
Notre-Dame de Grâce
Montréal (Québec)
H4A1W1
514-487-9990
Librairies & autres
1) La Petite Russie
4953-4955 Chemin Queen-Mary
Montréal (Québec)
H3W1X4
514-737-0447
www.lapetiterussie.com
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Une Image
Vaut
Milles Mots
296
Bateau des Vikings du 9e siècle découvert en Norvège en 1880
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Необычные иконы для индейцев
Иллюстрация:
Британская библиотека
— об итальянском иконописце, католическом священнике Джоне Джулиани,
которому хотелось создать иконы специально для прихожан-индейцев.
МИРОСЛАВ БАКУЛИН
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302
Это весьма необычно, ведь и христианство среди индейцев распространилось также совсем недавно – только в
XX веке. Ранее они предпочитали придерживаться веры своих предков: тотемизма. Самым известным
иконописцем Северной Америки можно назвать, пожалуй, Джона Джулиани. Этот католический священник по
национальности является итальянцем. В молодые годы он учился в Бруклине, в Институте Пратт. Джулиани
изучал искусство и закончил институт в 1952 году.
Затем он предпочел стать священником, его рукоположение состоялось в 1965 году. В 1977 году, совместно с
пятью единомышленниками, основал в Коннектикуте общину бенедиктинского толка. Потом Джон Джулиани еще
учился в Нью-Йорке иконописи и религиозной живописи. Ему хотелось создать образцы религиозного
живописного творчества специально для прихожан-индейцев. Но священник сомневался, что канонические иконы
византийской школы способны привлечь индейцев в его церковь. Он хотел изобразить для них библейские
сюжеты так, чтобы надолго привлечь их внимание. При этом Джулиани намеревался создавать свои
произведения для индейцев-христиан из любых племен, а также для всех религиозных течений в христианстве
одновременно – ведь среди индейцев были и протестанты, и католики, и даже православные. Накануне
празднования 500-летия Америки в голову Джулиани пришла оригинальная мысль – он решил, что именно сами
индейцы должны быть изображены на его иконах, это поможет им глубже понять и почувствовать библейские
мотивы.
Перед созданием икон он провел большую этнографическую работу: он изучил предметы быта различных
индейских племен – навахо, хопи, сиу и других. Также он исследовал обряды и ценности индейцев в плане
морали, к своему удивлению обнаружив в них множество идей, аналогичных идеям и высказываниям Евангелия.
Иконы Джулиани основаны на сюжетах Ветхого и Нового Завета, и, хотя персонажи на них имеют ярко
выраженную индейскую внешность, узнать их все-таки можно. Основные сюжетные линии его иконотворчества –
это жизнь Богоматери, земная жизнь Христа, святые и архангелы, Богородица с Младенцем.
Иконописное творчество Джона Джулиани можно увидеть в храмах штатов Монтана и в Дакота. Что же в них
такого уж необычного? Например, на иконе Воскресения Христос изображается танцующим национальную
индейскую пляску солнца. Пророк Илия изображается курящим трубку мира. Моисей накинул на плечи шкуру
буйвола, а в руках держит орлиные крылья в качестве знака величия. Основная идея, которую можно вынести из
творчества этого американского священника – это идея единства творения. Ведь сам Иисус Христос говорил «Нет
ни эллина, ни иудея». Все мы создания господа, и Джон Джулиани считал, что коренные народности Америки
являются носителями «божественных энергий» континента. Но, к сожалению, песчаная магия навахо и других
племён осталась в далёком прошлом.
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св. Франциск
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Suggestion De
Voyages
En Train
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Europe – Amérique
Pays
o
Train
Frontières avec les pays suivants
Grèce
Albanie, Macédoine, Bulgarie, Turquie
Macédoine
 Serbie
Albanie, Kosovo, Serbie, Bulgarie
Macédoine, Kosovo, Monténégro,
Bosnie, Croatie, Hongrie, Roumanie,
Bulgarie
Serbie, Roumanie, Ukraine, Slovaquie,
Autriche, Slovénie, Croatie
Hongrie, Autriche, République
Tchèque, Pologne*, Ukraine
Moldavie, Roumanie, Hongrie,
Slovaquie, Pologne*, Biélorussie*,
Russie
Ukraine, Biélorussie*, Lettonie,
Estonie, Finlande, Norvège
Hongrie
Slovaquie
 Ukraine
 Russie
Finlande
Biélorussie*
Pologne*
Allemagne
France
Espagne
 Canada
Russie, Norvège, Suède
Ukraine, Russie, Lettonie, Lituanie*,
Pologne*
Slovaquie, République Tchèque,
Allemagne, Lituanie*, Biélorussie*,
Ukraine
République Tchèque, Autriche, Suisse,
France, Belgique, Pays Bas,
Danemark, Pologne*
Italie, Suisse, Allemagne, Belgique,
Royaume-Uni, Espagne
France, Portugal, Maroc
États-Unis
o Chemin de fer seulement
 Histoire & chemin de fer
*
Histoire seulement
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