Friday, August 31, 2007

Thursday, August 30, 2007

"Now we must look upon each other as brothers and sisters. Only by joining together in a Spiritual Peace with love in our hearts for the Great Spirit and Mother Earth shall we be saved... If you have a way to spread the truth... Tell what you know to be true.
Should we succeed, we will realize our mistakes of the past and return to the true path -- living in harmony as brothers and sisters, sharing our Mother, the Earth, with all living creatures.
In this way we could bring about a new world.
A world which would be led by the Great Spirit......
and our Mother will provide plenty and happiness for all..."

Chief Dan Evehema of the Hopi Nation

Wednesday, August 29, 2007

Willard Wigan and the eye of the needle

May the stars carry your sadness away,

May the flowers fill your heart with beauty,

May hope forever wipe away your tears,

And, above all, may silence make you strong.

Chief Dan George

Tuesday, August 28, 2007

Poets in the Wilds of Ontario. . . .

A total eclipse of the moon

Blood Moon

Full and in shadow
Need I know more?

Seconds run over pebbles
All moons are the same in the dark

No protest
How could there be?

Speechless. . . .

Monday, August 27, 2007

Sunday, August 26, 2007

Also Traveller's Joy

Traveller's Joy



Proverbs 31:10-31

10: Who can find a virtuous woman? for her price is far above rubies.
11: The heart of her husband doth safely trust in her, so that he shall have no need of spoil.
12: She will do him good and not evil all the days of her life.
13: She seeketh wool, and flax, and worketh willingly with her hands.
14: She is like the merchants' ships; she bringeth her food from afar.
15: She riseth also while it is yet night, and giveth meat to her household, and a portion to her maidens.
16: She considereth a field, and buyeth it: with the fruit of her hands she planteth a vineyard.
17: She girdeth her loins with strength, and strengtheneth her arms.
18: She perceiveth that her merchandise is good: her candle goeth not out by night.
19: She layeth her hands to the spindle, and her hands hold the distaff.
20: She stretcheth out her hand to the poor; yea, she reacheth forth her hands to the needy.
21: She is not afraid of the snow for her household: for all her household are clothed with scarlet.
22: She maketh herself coverings of tapestry; her clothing is silk and purple.
23: Her husband is known in the gates, when he sitteth among the elders of the land.
24: She maketh fine linen, and selleth it; and delivereth girdles unto the merchant.
25: Strength and honour are her clothing; and she shall rejoice in time to come.
26: She openeth her mouth with wisdom; and in her tongue is the law of kindness.
27: She looketh well to the ways of her household, and eateth not the bread of idleness.
28: Her children arise up, and call her blessed; her husband also, and he praiseth her.
29: Many daughters have done virtuously, but thou excellest them all.
30: Favour is deceitful, and beauty is vain: but a woman that feareth the LORD, she shall be praised.
31: Give her of the fruit of her hands; and let her own works praise her in the gates.

from the catalogue: open crotch pantaloons. . . .

Seems like this must be poetry. If it's not, I sure can't think what else it might be.

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Friday, August 24, 2007

I think this was supposed to be sexy. Whadyathink?

Girl sits down to eat banana.
Decides to read book instead.
Something in book causes her to remove clothing
and wrap electricians' tape around legs.
You betcha.

Thursday, August 23, 2007

Níl gach uile fhánaí caillte

Wednesday, August 22, 2007

Tuesday, August 21, 2007



BUT: safe. and. sound.

Not going to argue with the Universe tonight. Just get some good sleep, and I'll see about becoming human again. Tomorrow.

Scarlet. . . .

Monday, August 20, 2007

The poetry weekend was wonderful, got a good night's sleep, and am leaving for WV in a few hours. . .

Traveling mercies, please. . . .


Sunday, August 19, 2007

Friday, August 17, 2007

Thursday, August 16, 2007

Wednesday, August 15, 2007

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I want to live my next life backwards. You start out dead & get that out of the way. Then you wake up in an old age home feeling better every day. Then you get kicked out for being to healthy. Enjoy your retirement and collect your pension.

Then you start work. You get a gold watch on your first day. You work 40 years until you're too young to work. You get ready for high school, drink alcohol, party and can be generally promiscuous.

Then you go to primary school, become a kid, and play with no responsibilities.

Then you become a baby .... you spend 9 months floating peacefully in luxury, in spa-like conditions, central heating, room service on tap, and then...

You finish off as an orgasm..........

Tuesday, August 14, 2007


Pray for the Big Rigs

Crossing the continent

again and again
driving the dark
often safe in the cradle,
I'd come to love you
long before I knew you
who are so careful of our
crazy skins
who refrain minute by minute
from destroying those
among us who beg for death

That is your brightness
and blessing:
to take and carry
in your actual fiber, blood
the pain of others' unperfection
(no -- not something you'd ever claim)

My hands work the stone muscles of your broad back,
shoulders, thighs, calves, finding knots and ropes
and life everywhere, releasing joy
The wish: to return you
to yourself, whole and ready

And thank you



A check of the facts shows that Western forces have been killing civilians at a faster rate than the insurgents.

The U.S. and NATO say they don't have civilian casualty figures, but The Associated Press has been keeping count based on figures from Afghan and international officials. Tracking civilian deaths is a difficult task because they often occur in remote and dangerous areas that are difficult to reach and verify.

As of Aug. 1, the AP count shows that while militants killed 231 civilians in attacks in 2007, Western forces killed 286. Another 20 were killed in crossfire that can't be attributed to one party.


The Big Rig

Friday, August 10, 2007


"The first commandment of economics is: Grow. Grow forever. Companies must get bigger. National economies need to swell by a certain percent each year. People should want more, make more, earn more, spend more - ever more."

"The first commandment of the Earth is: Enough. Just so much and no more. Just so much soil. Just so much water. Just so much sunshine. Everything born of the Earth grows to its appropriate size and then stops. The planet does not get bigger, it gets better. Its creatures learn, mature, diversify, evolve, create amazing beauty and novelty and complexity, but live within absolute limits."

Blessed Unrest

Grass Roots Rising: Paul Hawken’s “Blessed Unrest” by Robert Sullivan

Blessed Unrest” is about a movement that no one has noticed, not even the people involved. “The movement,” as Paul Hawken calls it, is made up of an unknowable number of citizens and mostly ragtag organizations that come and go. But when you do see it, you understand it to include NGOs, nonprofit agencies and a seemingly disparate range of people who might describe themselves as environmental activists, as well as people who might not describe themselves as anything at all but are protesting labor injustices, monitoring estuaries, supporting local farming or defending native people from being robbed of the last forests. There are a few billionaires, working hard to give their wealth away, and there are even some Christian evangelicals, who have decided the earth is not theirs to trash, but the movement is mostly about shared beliefs, even if those beliefs are unproclaimed. “Life is the most fundamental human right,” Hawken writes, “and all of the movements within the movement are dedicated to creating the conditions for life, conditions that include livelihood, food, security, peace, a stable environment and freedom from external tyranny.”

"...By the middle of the century, Hawken writes, resources per person on the globe will drop by half. Pesticide residues are prevalent in soft drinks in India. The World Bank helps pay for an oil pipeline through the Mindo Nabillo Cloudforest in Ecuador. Species extinction and poverty abound while profits soar. “The world’s top 200 companies have twice the assets of 80 percent of the world’s people, and that asset base is growing 50 times faster than the income of the world’s majority,” Hawken notes. According to Hawken, the movement’s modus operandi is to work at the edges, on lower levels. The movement is an alternative to the old choice of Communism or capitalism, and the current one of freedom versus terror. “Instead of isms it offers processes, concerns and compassion,” he writes. “The movement demonstrates a pliable, resonant and generous side of humanity. It does not aim for the utopian … but is eminently pragmatic.” When you read about the movement, Hawken says, its members are usually described as anarchists or at least nut jobs -

Thursday, August 09, 2007

Wednesday, August 08, 2007

Rockefeller Center 1932 Louis Hine

Dance honors courage of the steelworkers

. . . . Local 440 in Utica, N. Y., where 270 of the 340 members are Mohawks.

By Maria Garcia, Windspeaker Contributor, New York

Jerry McDonald remembers that rain had just begun to fall when he and his fellow ironworker, Dennis LeBorgne, emerged from a 60-foot pit at Ground Zero. A few hundred firefighters, police officers and rescue workers were gathered around. They were saluting the "man basket" attached to a crane where a firefighter lay covered by an American flag.

The two Mohawks had just cut through rod and rebar, with tons of steel hovering above them, to remove him from the rubble.

"It's something I'll never forget," McDonald said, "the respect and the honor they had for the fallen fireman."

It had been three weeks since the collapse of the World Trade Center. McDonald, from Akwesasne (Wolf clan), and his colleague from Kahnawake, had volunteered for the clean-up task.

Nearly eight months later, McDonald is still working near Ground Zero but he's back to building things.

"I worked on the pedestrian bridge over the West Side Highway, and now I'm on a job at the Winter Garden atrium in the World Financial Center," he said. "It was badly damaged on 9/11."

The ironworker is a member of Local 440 in Utica, N. Y., where 270 of the 340 members are Mohawks. These Mohawks "boom out," or travel from their reserves in Ontario and Quebec to find work. Many of them are second-generation ironworkers, like McDonald, who started at age 17; others remember their grandfathers who were "booming out" in the 1930s.

In New York City, Mohawk ironworkers are legendary. Walk into any skyscraper, or drive over any bridge in the city, and you're treading on steel a Mohawk put there.

"We're Haudenosaunee, people of the longhouses," McDonald explained, using the word Mohawks call themselves, which refers to their traditional wood-frame dwellings. "We were always builders."

(for the rest, click title)

Tuesday, August 07, 2007

Haudenosaunee Confederacy Land Rights Statement

Haudenosaunee Confederacy Land Rights Statement

- Adopted in Council, November 4, 2006 -

The Council of Chiefs of the Haudenosaunee, Grand River Territory, wish to affirm and clarify our land rights in the tract confirmed by Governor Frederick Haldimand on October 25, 1784. In making this statement, the Council of Chiefs wants to make it clear that we hold certain land ethics and principles that must be respected in any agreements on land use or occupation. The Haudenosaunee, and its governing authority, have inherited the rights to land from time immemorial. Land is a birthright, essential to the expression of our culture.

With these land rights come specific responsibilities that have been defined by our law, from our Creation Story, the Original Instructions, the Kaianeren:kowa (Great Law of Peace) and Kariwiio (Good Message). Land is envisioned as Sewatokwa'tshera't, (the Dish with One Spoon); this means that we can all take from the land what we need to feed, house and care for our families, but we also must assure that the land remains healthy enough to provide for the coming generations. Land is meant to be shared among and by the people and with the other parts of the web of life. It is not for personal empire building.

First and foremost is the concept that we are connected to the land in a spiritual way. The earth is our mother and she provides for our long-term well-being, provided that we continue to honour her and give thanks for what she has provided. We Haudenosaunee have upheld our tradition of giving thanks through ceremony, and in the cultural practices that manifest our beliefs, values, traditions and laws. Planting, cultivating, harvesting, gathering, hunting, and fishing also have spiritual aspects that must be respected and perpetuated if the land is to provide for our future generations, and the future generations of our neighbours. We are stewards. Our spiritual obligation is part of that stewardship.

Second, according to our law, the land is not private property that can be owned by any individual. In our worldview, land is a collective right. It is held in common, for the benefit of all. The land is actually a sacred trust, placed in our care, for the sake of the coming generations. We must protect the land. We must draw strength and healing from the land. If an individual, family or clan has the exclusive right to use and occupy land, they also have a stewardship responsibility to respect and join in the community's right to protect the land from abuse.

We have a duty to utilize the land in certain ways that advance our Original Instructions. All must take responsibility for the health of our Mother.

Our ancestors faced overwhelming odds and relentless pressure to give up our lands. We all know that unscrupulous measures were employed to seduce our ancestors into "selling" the land. At other times, outright fraud took place, as was acknowledged in the Royal Proclamation of 1763. The agreements we recognize reflect an intention to share land, and to lease land, within the context of the Covenant Chain relationship that our nations maintain with the Crown.

Our wampum belts, treaty council documents and oral history inform us that we always retained the right to hunt, fish, and gather upon all of our lands. This reflects the spirit of sharing that we expect to continue, and is another example of the Dish with One Spoon.

We seek justice in our long-standing land rights issues. We seek an accurate accounting of the use and investment of the funds held by the Crown on our behalf, and land transactions conducted by the Crown involving our lands. For nearly two hundred years our Chiefs have been asking for such accounting and justice. Generations of our elders have passed away with these matters unresolved. It is time to end the injustice.

Our faith in the Canadian people is strong, as we feel that the majority of Canadians also want to see justice on these matters. However, their elected representatives and public servants have failed to act effectively to address and resolve these matters. It is time to lift the cloud of denial and to wipe away the politics that darken the vision of the future. It is time we are heard clearly, and our cases should be addressed with utmost good faith and respect. We firmly believe that if we have respect and trust, we will find mutually agreeable solutions that will reflect our long-standing friendship

We want the land that is ours. We are not interested in approving fraudulent dispossessions of the past. We are not interested in selling land. We want the Crown to keep its obligations to treaties, and ensure all Crown governments -- federal, provincial and municipal -- are partners in those obligations. We want an honourable relationship with Canada.

That relationship, however, must be based on the principles that were set in place when our original relationship with the Crown was created. That is the rule of law that we seek. It involves the first law of Canada -- the law that Canada inherited from both France and Britain. It is the law of nations to respect the treaties, to not steal land, or take advantage of indigenous peoples by legal trickery. As the Supreme Court of Canada has frequently stated, where treaties are involved, the honour of the Crown is always at stake.

We seek to renew the existing relationship that we had with Crown prior to 1924. That relationship is symbolized by the Tehontatenentsonterontahkwa ("The thing by which they link arms") also known as the Silver Covenant Chain of Peace and Friendship. Our ancestors met repeatedly to repolish that chain, to renew its commitments, to reaffirm our friendship and to make sure that the future generations could live in peace, and allow the land to provide its bounty for the well-being of all of the people. The Covenant Chain symbolizes our treaty relationship, also symbolized by Tekani Teyothata'tye Kaswénta (Two Row Wampum) which affirms the inherent sovereignty and distinctness of our governments. An essential part of the relationship is our commitment to resolve matters through good-faith negotiation between our governments, including consultation on any plans which might affect the other government or its people.

In any land issues, we want it understood that the following principles will govern any actions taken by the Haudenosaunee Council of Chiefs of the Grand River Territory:

1) The land is sacred to us. It defines our identities, belief system, languages and way of life.

2) We hold the aboriginal and treaty title to our lands collectively.

3) Our treaty relationship with the Crown is still alive and in force and directs our conduct in our relationship to Canada. Within this relationship, the terms of the treaties continue to bind both our government and the Crown.

4) We require a careful accounting for the Crown's dealing with our lands, and the return of any lands that were improperly or illegally taken from our ancestors.

5) We require an accounting for the funds administered or held by the Crown for the Six Nations people, and restitution of any funds unaccounted for.

6) It is not only within the context of our treaty relationship with the Crown that we see justification for such accounting and restitution. Canadian and international law is clear on the right of the Haudenosaunee to seek justice on these matters.

7) In any agreements with the Crown concerning land our goal is to promote and protect a viable economy for our people on our land -- an economy that will be culturally appropriate, environmentally sustainable, and not injurious to our people and our neighbours.

Our fundamental approach is that Six Nations lands will come under the jurisdiction, management and control of Six Nations people. The federal and provincial governments must not impose jurisdictional, policing, taxation, and/or economic activities as part of the land rights settlement.

Our people, our laws, and our government have survived by being thoughtful, respectful, diligent and practical. In our relations with the Crown, and in any negotiations concerning land and the resolution of land-related issues, we will continue to apply those principles.

- - - - - - -


This land has at no point been surrendered to Canada, and was formally recognized by the Crown as Six Nations territory as part of the 1784 Haldimand Deed. The Plank Road Tract was subsequently registered as a land claim with the federal government in 1987. The Six Nations, in their submissions to Ottawa, stated that the reserve was never properly compensated for land sold to non-natives and land that was taken to build the Hamilton to Port Dover Plank Road. The Six Nations reserve now covers less than 5 per cent of the original tract of six miles each side of the Grand River from the mouth to the source. Meanwhile, the province of Ontario passed legislation allowing this tract of land to be developed as part of a scheme to draw 4 million settlers into the Golden Horseshoe area.

Sometimes you must not walk away. . . .