Treaty 2 Territory – Certain classes of the PERSON maintain high privileges that rule out inherent rights of people. Indians, however, stand united against de facto governments and fictitious entities assuming authority over people and assuming rights over mother earth’s resources. Indian resistance of de facto governments exploitive and genocide polices benefit all people enslaved
Treaty 2 Territory – Certain classes of the PERSON maintain high privileges that rule out inherent rights of people. Indians, however, stand united against de facto governments and fictitious entities assuming authority over people and assuming rights over mother earth’s resources. Indian resistance of de facto governments exploitive and genocide polices benefit all people enslaved under the title PERSON in three crucial ways. First, the resistance makes people aware that privileges of fictional entities, such as a PERSON and Corporation, cannot super cede the inherent rights of any tribe or group of people. Second, the resistance makes people aware of the systematic processes of genocide polices and how it creates social conditions that benefit certain classes of the PERSON. Finally, the resistance makes people aware of the effects resource exploitation has on the social conditions of the oppressed people.
Majority of Canadians and Indigenous people confuse privileges of the PERSON with inherent rights of people. People often associate progress with de facto governments amending legislation that expand privileges of different classes of the PERSON. However, amendments to legislative acts mean that people’s inherent rights have been violated, whether the amendments were positive or negative. For example, tribal women once ruled a vast matriarchal empire that spanned the globe; however, they were subjugated by the western-European patriarchal Christian empire. In Canada, women of European decent were subjugated to PERSON status that gave them the privilege to vote in 1929. Therefore, woman had to give up their inherent rights as tribal clan mothers to obtain the privileges of a PERSON in a western-European patriarchal Christian society. However, not all classifications of the PERSON are given the same privileges by the ruling class elite.
A small group of highly privileged PERSONs controlling majority of the fiat money invest in the development and implementation of policy. These polices are used to eradicate people from their geographic territory and establishes de facto laws as the foundation of resource exploitation. For instance, the Gradual Civilization Act of 1857 and the British North American Act of 1867 created a fundamental basis in law to eliminate matriarchal Tribal laws and to create de facto land titles. Furthermore, the Indian Act of 1867 “remains the basis of native legislation in Canada today…and is an attack on the very foundations of [matriarchal Tribal laws]…The culture was attacked because it stood as the final barrier of resistance to European colonization” (Hill, 2009, p. 48). “In 1894, amendments to the act authorized the forced relocation of children [from the tribal family] to residential schools [where matriarchal Tribal laws were eradicated from them]” (Hill, 2009, p. 49). The Indian oil and gas act of 1985 directs government capital investment to de facto First Nations to exploit natural resources found on their land. However, government investment would only be provided if land is pledged as collateral. The First Nations Land Management Act of 1999, like the Gradual Civilization Act of 1857, promotes individual property rights and division of interests in land that would: “subsequently break up the collective and communitarian land practices of [matriarchal Tribal] peoples; all the easier, from the point of view of the colonizer, to achieve the long-term goal of completely eliminating [matriarchal tribes] as nations and leaving nothing but dispersed, acculturated, peoples to be assimilated into a western-European [patriarchal Christian] society (Hill, 2009, p. 46)”. Therefore, “the Indian Act, [which] followed earlier legislation, [incorporates the concept of forced] assimilation [that strips the Sovran status of Tribal people]…mak[ing] the exploitation of the land a simple task” (Hill, 2009, p.49).
Genocide policies are supported by military and police force to remove people from their territory to establish resource extraction projects (Hill, 2009). In the 1950s, “Canada moved towards increased resource extraction…destroying [matriarchal tribal ways] and opening up lands to further exploration” (Hill, 2009, p. 57). Attempting to destroy tribal families caused great depression for an entire hemisphere of matriarchal tribes. Destroying these social structures resulted in the lost “ability to be in harmony with the life process of which [the tribe] is a part…Once the idea of a [tribal] family is eradicated from the lifeworld and thinking of an individual, cultural reproduction cannot occur” (Duran & Duran, 1995, pp. 15-28). Destruction of matriarchal tribal families created an illness [that is] caused by a transgression against social or religious mores…[A] serious sickness and even death may be possible due to the breach of taboo…One must begin to find commonalities not only within different [matriarchal tribal families], but within the [western European patriarchal Christian] camp as well…The effects of this subjugation and extermination have been devastating both physically and psychologically (Duran & Duran, 1995, pp. 20-28).
A genocide attack on a group of people results in major psychological consequences (Duran & Duran, 1995). The breach of taboo results in loss of self-determination that brings despair and causes the “psych to react by internalizing the oppressor’s power” (Duran & Duran, 1995, p. 29). The great despair is identical to self-hatred that can be either internalized or externalized. Internalized hate can result in death either by suicide or drug/chemical abuse. Externalized hate creates violence either in the family or in the community (Duran & Duran, 1995). Matriarchal tribal decedents living on de facto First Nations “have the highest rate of violent crimes of any group, with homicide and suicide rates that are almost double the U.S. all-races rates” (Duran & Duran, 1995, p. 29). What makes these violent crimes significant is that they are considered domestic violence or acts of violence directed at immediate family (Duran & Duran, 1995).
Internal and external hate can be described as venting of anger. However, “the root of anger is toward the oppressor” and any external hate unleashed on the oppressor results in all-out war (Duran & Duran, 1995, p. 29). On March 1990, the Mohawk tribe occupied their traditional lands that contain their traditional burial grounds, setting into motion one of contemporary North America’s longest armed standoffs. Hundreds of police were involved along with over 4,000 troops from the Canadian Armed Forces (Hill, 2009, p. 66). In this way, external hate created widespread unity and solidarity of Tribal people across Canada. For instance, while the Mohawks occupied their traditional territory, “the members of the Peigan Lonefighter’s Society had diverted the sacred Oldman River away from a dam system in Alberta and confronted the RCMP (Hill, 2009, p. 69). Other tribal members “erected road and railway blockades, occupied Indian Affairs offices, held demonstrations, and carried out sabotages against railway bridges and electrical power lines…Most importantly, this resistance continues today” (Hill, 2009, p. 69), reflecting a process of healing taking place alongside the continued denial of the oppressor.
Therefore, matriarchal tribal people uniting in solidarity benefits everyone around the globe. The people benefit by becoming aware that all people in the world have inherent rights that super cede privileges of fictional corporate entities, such as the PERSON. They also benefit by becoming aware of genocide policies that oppress and enslave people under the title PERSON. Finally, all people benefit by gaining an understanding of how resource exploitation effects social relations and conditions. Although, Indians stand united in solidarity, people will remain suppressed and subjugated until a transformation of the consciousness takes place in all people that bring back everyone’s inherent rights that god gave them.
Duran, E & Duran, B. (1995). Native American postcolonial psychology. Albany: State University of New York Press.
Hill, G. (2009). 500 years of indigenous resistance. Oakland: PM Press.
Ryan Sutherland, Corporations Keeper
First Nations in Treaty 2 Territory