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May 12 12 4:32 PM

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Moon called me on Friday (11th) to let me know he was out of jail. Needless to say, I was shocked to hear he was in jail. He said he looks like hamburger.

A couple who were drinking asked Moon if he would babysit their 2 children. Which he agreed to do.

An 11 yr old girl undermined Moon's authority to the cops.

They took away Moon's two daughters and the girl in 3 separate cop cars.

They were extremely mean to the Moon's daughters and made them sign a paper which had on it lies about Moon.

Moon walked from the jailhouse to his brothers place (a very long walk) He said people were looking at him with shocked expressions. One stopped to ask him what happened.

A police helicopter was flying above Moon's residence and housing security was outside his place. His daughters asked the security men for a key to get into their place and the men just turned and walked away ignoring the girls request. The girls are staying with friends.

When Moon is back home I'm sure he will mention all the horrific things that
happened to him while he was in jail.


"May Creator remove these evil beings from Mother Earth now!"
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eyes of fire


Posts: 553

#5 [url]

May 13 12 2:39 PM

now yes i was a "sovereign asshole" i agree, but at the final instance, the evnts a few years ago should not cloud what guise of law was used to snatch me and do this crime to me, "the child welfare act." yes the two children and my daughters were traumatized and neighbours told me it took five officers to put the fifteen year old in the car! and yes my children were also uncooperative as they witnessed the event as did the five year torn from the fifteen year old's arms, and yes the three girls were put before video cameras and bullied into confessing against me? where is that mentioned in that child welfare act?

i will rest with this now i appear for the charges stemming from the doors being kicked in and i hit an officer, (sorry) he got three stitches, and so did i, but i got the crap beat out of me with extreme prejudice, which means i was already punished, hmm...double jeopardy? not all the details shared by raven are accurate, but will do for now. i had the parents permission to watch their three children, a fact entered at the bail hearing by the crown. i thank all the officers who taught me this important lesson, but instead of minipulating with me psychology, you could have waited until the childrens aide showed up, cbc radio? was there when my brother arived and the girls had already been taken away to the police station, without my or his or my girls mother's permission, and the other girl's parent's consent. after being stuck here for fifteen years with no help or real resources for my two children, not enough to live and not enough to leave, and others are critising this free?board because i can not afford anything better? CANADA, your policies did this, is there such a thing as provincial law? city law? and why has this been used against me as jurisdictional boundaries that prevent me from correction for all the harm and molestation of my family, come on CANADA wake up, i heard from another women elder who said apparently this is going on right across the board to our people as we learn to stand on our own two feet, something to think about? ...moon.

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eyes of fire


Posts: 553

#8 [url]

May 13 12 3:04 PM

---------- Forwarded message ----------
From: Linda on the Prairie ‪
Date: Sat, Feb 6, 2010 at 2:58 PM
Subject: Hayes name origin info
To: Jose Rey

Hi Anna,
Here is some Hayes name info, hope it helps,
Linda (Prairy)
Áed is a Gaelic given name, meaning "fire", or derived from the Irish mythological god Aed. The hypocoristic form is Áedán, anglicized as Aidan. Aed is also a modern variation of the Irish name Aodh. Aed, or Aodh, is sometimes anglicized as Hugh.[1]
Individuals with this name include:
Áed Rúad, legendary High king of Ireland
Áed mac Echach (died 575), king of Connacht
Áed Dub mac Suibni (died 588), king of Dál nAraidi
Áed Dibchine (died c.595), king of Leinster
Áed mac Ainmuirech (died c.598), High king of Ireland
Áed Sláine (died 604), High king of Ireland
Áed Rón mac Cathail (died 604), king in Leinster
Áed Uaridnach (died 612), High king of Ireland
Áed Bennán mac Crimthainn (died 618), king of or in Munster
Áed Dub mac Colmáin (died 641?), bishop of Kildare
Áed Aired (died 698), king of Dál nAraide
Áed Róin (died 735), king of Dál Fiatach
Áed mac Colggen (died 738), king of Leinster
Áed Balb mac Indrechtaig (died 742), king of Connacht
Áed Muinderg (died 747), king of northern Uí Néill
Áed Find (died 778), king of Dál Riata
Áed Oirdnide (died 819), king of Ailech
Áed mac Boanta (died 839), probably king in Dál Riata
Áed of Scotland (died 878), king of the Picts
Áed Findliath (died 879), king of Ailech
Áed Ua Crimthainn (fl. mid 12th century), abbot of Terryglass
Aedh mac Cathal Crobdearg Ua Conchobair, king of Connacht, 1223–1228
Aedh Muimhnech mac Felim Ua Conchobair, king of Connacht
Aedh mac Ruaidri Ua Conchobair, king of Connacht, 1228–1233
Felim mac Aedh Ua Conchobair or Felim O'Conor (1293–1316) was King of Connacht, 1310–1316
Aedh mac Aedh Breifneach Ua Conchobair
People named Aodh:
Aodh, Earl of Ross (died 1333)
Aodh Mór Ó Néill (1540-1616), Irish earl and resistance leader
Aodh Mac Cathmhaoil (1571-1626), Irish archbishop and theologian
Aodh Rua Ó Domhnaill (1572-1601), Irish King, Lord and rebel leader
Aodh Mac Dónaill (Hugh McDonnell), Irish scribe
Aed (god)
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Aed, or Aodh, is the prince of the Daoine Sidhe and a god of the underworld in Irish mythology. He is known from inscriptions as the eldest son of Lir, High King of the Tuatha de Dannan, and Aobh, a daughter of Bobhdh Dearg.
According to tradition, Aobh died in childbirth after bearing Lir four children (two sets of twins): Fionnuala, Aodh, Fiachra, and Conn. Aoife, the second wife of Lir, and in some versions of the story, the sister of Aobh, was very jealous of the children and conspired to kill them on a journey to see Bodhbh Dearg, the former King of the Tuatha de Dannan. But for love of the Children of Lir, the servants of Aoife would not slay the children, and so she cursed them to live as swans for 900 years: 300 upon Lake Darvra, 300 in the English Channel, and 300 on the open sea.
Legend says they kept their voices and learned all the songs and tales of Ireland, as well as the many languages brought by travelers from distant places.
There are numerous variations on the culmination of the story after the breaking of Aoife's curse, and most are obviously influenced by the spreading of Christianity to the British Isles. For more on the story, see the article on the Children of Lir.
In England, Hayes arose as a locational surname, associated with one of the several places named "Hayes", such as locations in Kent, Middlesex, Devon and Dorset. Such place names had two origins, one based on the Old English haes (brushwood, underwood) and the other based on horg (enclosure) or hege (hedge).[2] The distribution of Hayes in Great Britain in 1881 and 1998 is similar and restricted to areas of England well separated from Scotland and showing some penetration into Wales.[5] This surname has gained in popularity in the century between 1881 and 1998, but remains at a rank of <150 and a frequency lower than that in the United States and some other countries of the Commonwealth.[5]
In Scotland, Hayes is a Scoto-Norman surname, a direct translation of the Normans' locational surname "de la Haye", meaning "of La Haye", La Haye ("the hedge") being the name of several towns on the Cotentin peninsula of Normandy, France. The first Norman namebearer to arrive in Scotland was William II de la Haye in the time of the Norman invasion. Clan Hay descends from him.[6]
In Ireland, Hayes originated as a Gaelic polygenetic surname "O hAodha", meaning descendant of Aodh ("fire"), or of Aed, an Irish mythological god. Septs in most counties anglicised "O hAodha" to "Hayes". In County Cork, it became "O'Hea". In County Ulster, it became "Hughes", the patronymic of Hugh, an anglicized variant of the given name Aodh. Hayes is noted on a public record in County Wexford as early as 1182. In County Cork, under the Munster providence, Hayes falls under the banner of the McNamara clan in the Dalcassian Sept. The Hayes clan is also been known to hail allegiance[clarification needed] to Clan Cian, the ruling O'Carroll clan, of southern Ireland.[6][7][8]
In Pakistan, Hayes was brought upon the Sindh and numerous northern regions due to the British India rule for almost 500 years. The Scottish alleged the surname into the regions of what is now known as Pakistan. The pronunciation however, carries out differently throughout the nation; in major regions of the Sindh area, Hayes (pronounced /ˈhɔːyаɪs/) is tongued "Hah-yis."


---------- Forwarded message ----------
From: Jose Rey
Date: Thu, Feb 19, 2009 at 12:59 AM
Subject: Four Mohawk Kings

Four Mohawk Kings
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Four Mohawk Kings painted by Jan Verelst, 1710. From left to right: Etow Oh Koam, Sa Ga Yeath Qua Pieth Tow, Ho Nee Yeath Taw No Row and Tee Yee Ho Ga Row. (National Archives of Canada - Artist: Jan Verelst C-092421, C-092419, C-092417, C-092415)
The Four Mohawk Kings or Four Kings of the New World were the three Mohawk and one Mahican Chiefs of the Iroquoian Confederacy. The three Mohawk were: Sa Ga Yeath Qua Pieth Tow of the Bear Clan, called King of Maguas, with the Christian name Peter Brant, grandfather of Joseph Brant; Ho Nee Yeath Taw No Row of the Wolf Clan, called King of Canojaharie, or John of Canojaharie ("Great Boiling Pot"); and Tee Yee Ho Ga Row, meaning "Double Life", of the Wolf Clan, called King Hendrick, with the Christian name Hendrick Peters. The one Mahican was Etow Oh Koam of the Turtle Clan, labeled in his portrait as Emperor of the Six Nations.
It was these four First Nations leaders who visited Queen Anne in 1710 as part of a diplomatic visit organised by Pieter Schuyler. Five set out on the journey, but one died in mid-Atlantic. They were received in London as diplomats, being transported through the streets of the city in Royal carriages, and received by Queen Anne at the Court of St. James Palace. They also visited the Tower of London and St. Paul's Cathedral.
In addition to requesting military aid for defence against the French, the Chiefs also asked for missionaries to be sent to them. This request was passed by Anne to the Archbishop of Canterbury, Thomas Tenison, and a chapel was eventually built at Fort Hunter near present day Johnstown, New York in 1711, along with a gift of a silver Communion set and a reed organ from Queen Anne.
To commemorate this visit Jan Verelst was commissioned to paint the portraits of the Four Kings. These paintings hung in Kensington Palace until 1977 when Queen Elizabeth II had them, as possessions of her as the Queen of Canada, relocated to the National Archives of Canada, unveiling them in Ottawa.

[edit] See also
The Crown and the First Nations

[edit] External links
The Bear Clan: The Four Indian Kings
Retrieved from ""
Categories: ‪Mohawk people | ‪Iroquois | ‪Native American leaders | ‪Monarchy in Canada | ‪Multiple people | ‪Numeric epith

Guardian Elders:
Addendum information to our prior Communique:
Additional research that has come to us by way of our Heavenly Father deals with the undisclosed and/or buried history of the first arrangements made for the 'trade and commerce'  originally on "The Great Turtle Island" during the mid-14th Century (over 130 years before Columbus and the European corporate invasion) when the High King Chief of Ireland (the original surety for the trade and commerce on these lands under the "original" Hudson's Bay Trust) married the daughter of a Mohawk Chief at the Bay of Quinty, where they settled.  There was a subsequent 'usurpation' (hostile take-over) of that first Hudson's Bay Trust and the sovereign authority.  There was a murder and genocide of the Irish/Mohawk royal family by the "English", who took control and reorganized that first Hudson's Bay Trust under admiralty.  Once in control, they buried the trail of  murder, theft and genocide.  (Hawaii is not the only land that has a 'sovereign royal family'.)
Based on these facts, we must urgently inform you that the "Republics" are in debt to the heirs of the Hudson's Bay Trust and the Original Peoples of the Great Turtle Island, which includes the unpaid treaties that must be settled before any claims can be disbursed to other claimants. (it is now understood, the name "Indian" was misapplied by Columbus and Europeans to the Original Peoples of these lands).   
After the war for independence the colonies owed a war debt to the French branch of the Rothshild banking family who refused to finance the new Republics forcing them to renegotiate that debt with the king and the British branch of the Rothshild banking family. After the war of 1812 the central bank was once again chartered. As you may be aware the reorganization that ensued (after the Civil War) is what brought about the new debt funding system and the federal military "democracy" that developed with the reconstruction Acts of 1860’s and culminated with the New Deal of the 1930’s, and the pattern was set...
Throughout this entire period, and to this day, the Original Peoples live, for the most part, in third and fourth world conditions, suffering wars, dislocations (theft of lands), unrelenting poverty but still remain albeit decimated and emotionally damaged.  Nevertheless they are key to the future of the united states on Turtle Island because they are the true sovereigns on these lands...  since the lands were stolen from them by dubious treaties without the consent of the "Clan Mothers".  We must all do everything we can to correct these horrific crimes; or, we, on these lands will never know the peace we seek for us and our children.
We are including copy of a recent letter to the "World Court" and some historical information of the Iroquois Confederacy's Law of Peace (the style of governance from which the "founding father" modeled and created their Republic).     
It is important that we extend ourselves to include in our deliberations our red brothers and sisters in this great work in creating a new frame work for self governance that is inclusive and honors our faiths and traditions and establishes the corrections of the usurped jurisdictions upon these lands.
We thank you, again, and send Blessings and safety from the Almighty and Merciful YHWH...
josé-antonio & anna-maria:)

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eyes of fire


Posts: 553

#9 [url]

May 13 12 3:15 PM

so here is my sovereignty, where's yours?

The Canadian Crown and Aboriginal peoples
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Aboriginal peoples
in Canada
A life-sized bronze statue of an Aboriginal and eagle above him; there is a bear to his right and a wolf to his left, they are all looking upwards towards a blue and white sky

First Nations · Inuit · Métis
This article is part of a series


The association between the Canadian Crown and Aboriginal peoples of Canada stretches back to the first interactions between North American indigenous peoples and European colonialists and, over centuries of interface, treaties were established concerning the monarch and aboriginal tribes. Canada's First Nations, Inuit, and Métis peoples now have a unique relationship with the reigning monarch and, like the Māori and the Treaty of Waitangi in New Zealand,[1] generally view the affiliation as being not between them and the ever-changing Cabinet, but instead with the continuous Crown of Canada, as embodied in the reigning sovereign.[2] These agreements with the Crown are administered by Canadian Aboriginal law and overseen by the Minister of Aboriginal Affairs and Northern Development.[3][4]

1 Relations
1.1 Definition
1.2 Expressions
2 History
2.1 French and British crowns
2.2 After the American Revolution
2.3 Independent Canada
2.4 Constitutional patriation
2.5 21st century
3 Viceroys and Aboriginals
4 See also
5 Notes
6 References
7 Further reading
8 External links

Prince Arthur with the Chiefs of the Six Nations at the Mohawk Chapel, Brantford, 1869

The Office that I hold represents the Canadian Crown. As we are all aware the Crown has a fiduciary responsibility for the ongoing well being of Canada’s First Citizens.[5]
Lieutenant Governor of British Columbia Iona Campagnolo, 2005

The association between Canada's Aboriginals and the Canadian Crown is both statutory and traditional, the treaties being seen by the first peoples both as legal contracts and as perpetual and personal promises by successive reigning kings and queens to protect Aboriginal welfare, define their rights, and reconcile their sovereignty with that of the monarch in Canada. The agreements are formed with the Crown because the monarchy is thought to have inherent stability and continuity, as opposed to the transitory nature of populist whims that rule the political government,[6][7][8][9] meaning the link between monarch and Aboriginals will theoretically last for "as long as the sun shines, grass grows and rivers flow."[10][11]

The relationship has thus been described as mutual — "cooperation will be a cornerstone for partnership between Canada and First Nations, wherein Canada is the short-form reference to Her Majesty the Queen in Right of Canada"[10] — and "special,"[12] having a strong sense of "kinship" and possessing familial aspects.[13] Constitutional scholars have observed that First Nations are "strongly supportive of the monarchy,"[14][15][16] even if not necessarily regarding the monarch as supreme.[n 1] The nature of the legal interaction between Canadian sovereign and First Nations has similarly not always been supported.[n 2]

While treaties were signed between European monarchs and First Nations in North America as far back as 1676, the only ones that survived the American Revolution are those in Canada, which date to the beginning of the 18th century. Today, the main guide for relations between the monarchy and Canadian First Nations is King George III's Royal Proclamation of 1763;[18][19] while not a treaty, it is regarded by First Nations as their Magna Carta or "Indian Bill of Rights",[19][20] binding on not only the British Crown but the Canadian one as well,[21] as the document remains a part of the Canadian constitution.[19] The proclamation set parts of the King's North American realm aside for colonists and reserved others for the First Nations, thereby affirming native title to their lands and making clear that, though under the sovereignty of the Crown, the aboriginal bands were autonomous political units in a "nation-to-nation" association with non-native governments,[22][23] with the monarch as the intermediary.[24] This created not only a "constitutional and moral basis of alliance" between indigenous Canadians and the Canadian state as personified in the monarch,[18] but also a fiduciary affiliation in which the Crown is constitutionally charged with providing certain guarantees to the First Nations,[18][22][25] as affirmed in Sparrow v. The Queen,[26] meaning that the "honour of the Crown" is at stake in dealings between it and First Nations leaders.[10]

Given the "divided" nature of the Crown, the sovereign may be party to relations with aboriginal Canadians distinctly within a provincial jurisdiction.[n 3] This has at times lead to a lack of clarity regarding which of the monarch's jurisdictions should administer his or her duties towards indigenous peoples.[n 4]

This stone was taken from the grounds of Balmoral Castle in the Highlands of Scotland – a place dear to my great-great-grandmother, Queen Victoria. It symbolises the foundation of the rights of First Nations peoples reflected in treaties signed with the Crown during her reign. Bearing the cypher of Queen Victoria as well as my own, this stone is presented to the First Nations University of Canada in the hope that it will serve as a reminder of the special relationship between the sovereign and all First Nations peoples.[29]
Elizabeth II, Queen of Canada, 2005

From time to time, the link between crown and Aboriginal peoples will be symbolically expressed, through pow-wows or other types of ceremony held to mark the anniversary of a particular treaty — sometimes with the participation of the monarch, another member of the Canadian Royal Family, or one of the sovereign's representatives[n 5] — or simply an occasion mounted to coincide with the presence of a member of the Royal Family on a royal tour,[32] Aboriginals having always been a part of such tours of Canada.[33] Gifts have been frequently exchanged[n 6] and Aboriginal titles have been bestowed upon royal and viceroyal figures since the earliest days of contact with the Crown: The Ojibwa referred to George III as the Great Father and Queen Victoria was later dubbed as the Great White Mother.[11][17] Queen Elizabeth II was named Mother of all People by the Salish nation in 1959 and her son,[35] Prince Charles, was in 1976 given by the Inuit the title of Attaniout Ikeneego, meaning Son of the Big Boss.[36] Charles was further honoured in 1986, when Cree and Ojibwa students in Winnipeg named Charles Leading Star,[37] and again in 2001, during the Prince's first visit to Saskatchewan, when he was named Pisimwa Kamiwohkitahpamikohk, or The Sun Looks at Him in a Good Way, by an elder in a ceremony at Wanuskewin Heritage Park.
Prince Charles, Prince of Wales, who was named Attaniout Ikeneego by the Inuit of Nunavut, Leading Star by the Ojibwa of Winnipeg, and Pisimwa Kamiwohkitahpamikohk by the Cree of Saskatchewan

Since as early as 1710, Aboriginal leaders have met to discuss treaty business with Royal Family members or viceroys in private audience and many continue to use their connection to the Crown to further their political aims.[38] The above mentioned pageants and celebrations have, for instance, been employed as a public platform on which to present complaints to the monarch or members of her family. It has been said that Aboriginal people in Canada appreciate this ability to do this before the witness of national and international cameras.[n 7][39]
French and British crowns
Map of the North American Eastern Seaboard as divided by the Royal Proclamation of 1763. Treaty of Paris gains in pink, and Spanish territorial gains after the Treaty of Fontainebleau in yellow
Portraits of the Four Mohawk Kings, painted in 1710, during their visit with Queen Anne

Explorers commissioned by French and English monarchs made contact with North American aboriginals in the late 15th and early 16th centuries. These interactions were generally peaceful — the agents of each sovereign seeking the Indians' alliance in wresting territories away from the other monarch — and the partnerships were typically secured through treaties, the first signed in 1676. However, the English also used friendly gestures as a vehicle for establishing Crown dealings with aboriginal inhabitants, while simultaneously expanding their domain: as fur traders and outposts of the Hudson's Bay Company (HBC), a crown corporation founded in 1670, spread westward across the continent, they introduced the concept of a just, paternal monarch to "guide and animate their exertions," to inspire loyalty, and promote peaceful relations.[11] They also brought with them images of the English monarch, such as the medal that bore the effigy of King Charles II (founder of the HBC) and which was presented to native chiefs as a mark of distinction; these medallions were passed down through the generations of the chiefs' descendants and those who wore them received particular honour and recognition at HBC posts.[40][41]

The Great Peace of Montreal was in 1701 signed by the Governor of New France, representing King Louis XIV, and the chiefs of 39 First Nations. Then, in 1710, aboriginal leaders were visiting personally with the British monarch; in that year, Queen Anne held audience at St. James' Palace with three Mohawk — Sa Ga Yeath Qua Pieth Tow of the Bear Clan (called Peter Brant, King of Maguas), Ho Nee Yeath Taw No Row of the Wolf Clan (called King John of Canojaharie), and Tee Yee Ho Ga Row, or "Double Life", of the Wolf Clan (called King Hendrick Peters) — and one Mahicanin Chief — Etow Oh Koam of the Turtle Clan (called Emperor of the Six Nations). The four, dubbed the Four Mohawk Kings, were received in London as diplomats, being transported through the streets in royal carriages and visiting the Tower of London and St. Paul's Cathedral. But, their business was to request military aid for defence against the French, as well as missionaries for spiritual guidance.[42] The latter request was passed by Anne to the Archbishop of Canterbury, Thomas Tenison, and a chapel was eventually built in 1711 at Fort Hunter, near present day Johnstown, New York, along with the gift of a reed organ and a set of silver chalices in 1712.[43]

Both British and French monarchs viewed their lands in North America as being held by them in totality, including those occupied by First Nations. Typically, the treaties established delineations between territory reserved for colonial settlement and that distinctly for aboriginal use. The French kings, though they did not admit claims by aboriginals to lands in New France, granted the natives reserves for their exclusive use; for instance, from 1716 onwards, land north and west of the manorials on the Saint Lawrence River were designated as the pays d'enhaut (upper country), or "Indian country", and were forbidden to settlement and clearing of land without the expressed authorisation of the King.[24] The same was done by the kings of Great Britain; for example, the Treaty of 1725, establishing a relationship between King George III and the "Maeganumbe... tribes Inhabiting His Majesty's Territories," acknowledged the King's title to the provinces of Nova Scotia and Acadia in exchange for the guarantee that the indigenous people "not be molested in their persons... by His Majesty's subjects."[44]

The sovereigns also sought alliances with the First Nations; the Iroquois siding with Georges II and III and the Algonquin with Louis XIV and XV. These arrangements left questions about the treatment of aboriginals in the French territories once the latter were ceded in 1760 to George III. Article 40 of the Capitulation of Montreal, signed on 8 September 1760, inferred that First Nations peoples who had been subjects of King Louis XV would then become the same of King George: "The Savages or Indian allies of his most Christian Majesty, shall be maintained in the Lands they inhabit; if they chose to remain there; they shall not be molested on any pretence whatsoever, for having carried arms, and served his most Christian Majesty; they shall have, as well as the French, liberty of religion, and shall keep their missionaries..."[24] Yet, two days before, the Algonquin, along with the Hurons of Lorette and eight other tribes, had already ratified a treaty at Fort Lévis, making them allied with, and subjects of, the British king, who instructed General the Lord Amherst to treat the First Nations "upon the same principals of humanity and proper indulgence" as the French, and to "cultivate the best possible harmony and Friendship with the Chiefs of the Indian Tribes."[24] The retention of civil code in Quebec, though, caused the relations between the Crown and First Nations in that jurisdiction to be viewed as dissimilar to those that existed in the other Canadian colonies.

In 1763, George III issued a Royal Proclamation that acknowledged the First Nations as autonomous political units and affirmed their title to their lands; it became the main document governing the parameters of the relationship between the sovereign and his aboriginal subjects in North America. The King thereafter ordered Sir William Johnson to make the proclamation known to the aboriginal nations under the King's sovereignty and, by 1766, its provisions were already put into practical use.[n 8] In the prelude to the American Revolution, native leader Joseph Brant took the King up on this offer of protection and voyaged to London between 1775 and 1776 to meet with George III in person and discuss the aggressive expansionist policies of the American colonists.[45]
After the American Revolution
Frederick Haldimand, Governor of Quebec, who issued the Haldimand Proclamation in 1784

During the course of the American Revolution, First Nations assisted King George III's North American forces, who ultimately lost the conflict. As a result of the Treaty of Paris, signed in 1783 between King George and the American Congress of the Confederation, British North America was divided into the sovereign United States (US) and the still British Canadas, creating a new international border through some of those lands that had been set apart by the Crown for First Nations and completely immersing others within the new republic.[18] As a result, some aboriginal tribes felt betrayed by the King and their service to the monarch was detailed in oratories that called on the Crown to keep its promises,[46] especially after nations that had allied themselves with the British sovereign were driven from their lands by Americans.[42][47] New treaties were drafted and those indigenous nations that had lost their territories in the United States, or simply wished to not live under the US government, were granted new land in Canada by the King.

The Mohawk Nation was one such group, which abandoned its Mohawk Valley territory, in present day New York State, after Americans destroyed the natives' settlement, including the chapel donated by Queen Anne following the visit to London of the Four Mohawk Kings. As compensation, George III promised land in Canada to the Six Nations and, in 1784, some Mohawks settled in what is now the Bay of Quinte and the Grand River Valley, where North America's only two Chapels Royal — Christ Church Royal Chapel of the Mohawks and Her Majesty's Chapel of the Mohawks — were built to symbolise the connection between the Mohawk people and the Crown.[42][47] Thereafter, the treaties with aboriginals across southern Ontario were dubbed the Covenant Chain and ensured the preservation of First Nations' rights not provided elsewhere in the Americas.[48] This treatment encouraged the loyalty of the aboriginal peoples to the sovereign and, as allies of the King, they aided in defending his North American territories, especially during the War of 1812.[7]
The Indian Chiefs Medal, presented to commemorate Treaties 3, 4, 5, 6, and 7, bearing the effigy of Queen Victoria
King George VI and Queen Elizabeth meet with Nakoda chieftains, who display an image of the King's great-grandmother, Queen Victoria, in Calgary, 1939

In 1860, during one of the first true royal tours of Canada, First Nations put on displays, expressed their loyalty to Queen Victoria, and presented concerns about misconduct on the part of the Indian Department to the Queen's son, Prince Albert Edward, Prince of Wales, when he was in Upper Canada.[32] In that same year, Nahnebahwequay of the Ojibwa secured an audience with the Queen.[49] When Governor General the Marquess of Lorne and his wife, Princess Louise, a daughter of Queen Victoria, visited British Columbia in 1882, they were greeted upon arrival in New Westminster by a floatilla of local Aboriginals in canoes who sang songs of welcome before the royal couple landed and proceeded through a ceremonial arch built by Aboriginals, which was hung with a banner reading "Clahowya Queenastenass", Chinookian for "Welcome Queen." The following day, the Duke and Duchess gave their presence to an event attended by thousands of First Nations people and at least 40 chiefs. One presented the Princess with baskets, a bracelet, and a ring of Aboriginal make and Louise said in response that, when she returned to the United Kingdom, she would show these items to the Queen.[50]

Once the Dominion Crown purchased what remained of Rupert's Land from the Hudson's Bay Company and colonial settlement expanded westwards, more treaties were signed between 1871 and 1921, wherein the Crown brokered land exchanges that granted the aboriginal societies reserves and other compensation, such as livestock, ammunition, education, health care, and certain rights to hunt and fish.[51] This situation under the Crown was regarded by the First Nations as better than that which had befallen their brethren in the United States.[52] The treaties did not ensure peace: as evidenced by the North-West Rebellion of 1885, sparked by Métis people's concerns over their survival and discontent on the part of Cree people over perceived unfairness in the treaties signed with Queen Victoria.
Independent Canada

Following Canada's legislative independence from the United Kingdom – codified by the Statute of Westminster, 1931 – relations – both statutory and ceremonial – between sovereign and First Nations continued unaffected as the British Crown in Canada morphed into a distinctly Canadian monarchy. Indeed, during the 1939 tour of Canada by King George VI and Queen Elizabeth – an event intended to express the new independence of Canada and its monarchy[53][54][55] – First Nations journeyed to city centres like Regina, Saskatchewan, and Calgary, Alberta, to meet with the King and present gifts and other displays of loyalty. In the course of the Second World War that followed soon after George's tour, more than 3,000 aboriginal and Métis Canadians fought for the Canadian Crown and country,[56] some receiving personal recognition from the King, such as Tommy Prince, who was presented with the Military Medal and, on behalf of the President of the United States, the Silver Star by the King at Buckingham Palace.[57]

King George's daughter, Elizabeth, aceeded to the throne in 1952. Squamish Nation Chief Joe Mathias was amongst the Canadian dignitaries who were invited to attend the her coronation in London the following year.[58] In 1959, the Queen toured Canada and, in Labrador, she was greeted by the Chief of the Montagnais and given a pair of beaded moose-hide jackets; at Gaspé, Quebec, she and her husband, the Duke of Edinburgh, were presented with deerskin coats by two local aboriginal people; and, in Ottawa, a man from the Kahnawake Mohawk Territory passed to officials a 200 year old wampum as a gift for Elizabeth. It was during that journey that the Queen became the first member of the Royal Family to meet with Inuit representatives, doing so in Stratford, Ontario, and the royal train stopped in Brantford, Ontario, so that the Queen could sign the Six Nations Queen Anne Bible in the presence of Six Nations leaders. Across the prairies, First Nations were present on the welcoming platforms in numerous cities and towns, and at the Calgary Stampede, more than 300 Blackfoot, Tsuu T'ina, and Nakoda performed a war dance and erected approximately 30 teepees, amongst which the Queen and Duke of Edinburgh walked, meeting with various chiefs. In Nanaimo, British Columbia, a longer meeting took place between Elizabeth and the Salish, wherein the latter conferred on the former the title of Mother of all People and, following a dance of welcome, the Queen and her consort spent 45 minutes– 20 more than allotted — touring a replica First Nations village and chatting with some 200 people.

In 1970, Elizabeth II's presence at The Pas, Manitoba, provided an opportunity for the Opaskwayak Cree Nation to publicly express their perceptions of injustice meted out by the government.[59] Then, during a royal tour by the Queen in 1973, Harold Cardinal delivered a politically charged speech to the monarch and the Queen responded, stating that "her government recognized the importance of full compliance with the spirit and intent of treaties";[60] the whole exchange had been pre-arranged between the two.[33] Still, during the same tour, Aboriginal people were not always granted the personal time with the Queen that they desired; the meetings with First Nations and Inuit tended to be purely ceremonial affairs wherein treaty issues were not officially discussed. For instance, when Queen Elizabeth arrived in Stoney Creek, Ontario, five chiefs in full feathered headdress and a cortege of 20 braves and their consorts came to present to her a letter outlining their grievances, but were prevented by officials from meeting with the sovereign.[61] In 1976, the Queen did receive First Nations delegations at Buckingham Palace, such as the group of Alberta Aboriginal Chiefs who, along with Lieutenant Governor of Alberta and Cree chief Ralph Steinhauer,[33] held audience with the monarch there.[59]
Constitutional patriation

In the prelude to the patriation of the Canadian constitution in 1982, First Nations leaders campaigned for and against the proposed move,[12][13] many asserting that the federal ministers of the Crown at that time had no right to advise the Queen that she sever, without consent from the First Nations, the treaty rights she and her ancestors had long granted to aboriginal Canadians.[12] Worrying to them was the fact that their relationship with the monarch had, over the preceding century, come to be interpreted by Indian Affairs officials as one of subordination to the government – a misreading on the part of non-aboriginals of the terms Great White Mother and her Indian Children.[45] Indeed, First Nations representatives were locked out of constitutional conferences in the late 1970s, leading the National Indian Brotherhood (NIB) to make plans to petition the Queen directly. The Liberal Cabinet at the time, not wishing to be embarrassed by having the monarch intervene, extended to the NIB an invitation to talks at the ministerial level, though not the first ministers' meetings. But the invite came just before the election in May 1979, which put the Progressive Conservative Party into Cabinet and the new ministers of the Crown decided to advise the Queen not to meet with the NIB delegation, while telling the NIB that the Queen had no power.[33] The ministers of the Crown eventually reversed their position and offered a similar invitation to constitutional talks, but the NIB party, consisting of over 200 people, had already departed for London.[62]

No meeting with the Queen took place, but the indigenous Canadians' position was confirmed by Master of the Rolls the Lord Denning, who ruled that the relationship was indeed one between sovereign and First Nations directly, clarifying further that, since the Statute of Westminster was passed in 1931, the Canadian Crown had come to be distinct from the British Crown, though the two were still held by the same monarch, leaving the treaties sound.[18][63] Upon their return to Canada, the NIB was granted access to first ministers' meetings and the ability to address the premiers.[62]

Some 15 years later, Governor General-in-Council, per the Inquiry Act and on the advice of Prime Minister Brian Mulroney,[64][65][66] established the Royal Commission on Aboriginal Peoples to address a number of concerns surrounding the relationship between aboriginal and non-aboriginal people in Canada. After 178 days of public hearings, visits by 96 communities, and numerous reviews and reports, the central conclusion reached was that "the main policy direction, pursued for more than 150 years, first by colonial then by Canadian governments, has been wrong," focusing on the previous attempts at cultural assimilation. It was recommended that the nation-to-nation relationship of mutual respect be re-established between the Crown and First Nations,[67] specifically calling for the monarch to "announce the establishment of a new era of respect for the treaties" and renew the treaty process through the issuance of a new royal proclamation as supplement to the Royal Proclamation of 1763.[19] It was argued by Tony Hall, a professor of Native American studies at the University of Lethbridge, that the friendly relations between monarch and indigenous Canadians must continue as a means to exercise Canadian sovereignty.[7]

In 1994, while the Queen and her then Prime Minister, Jean Chrétien, were attending an aboriginal cultural festival in Yellowknife, the Dene community of the Northwest Territories presented a list of grievances over stalled land claim negotiations. Similarly, the Queen and Chrétien visited in 1997 the community of Sheshatshiu in Newfoundland and Labrador, where the Innu people of Quebec and Labrador presented a letter of grievance over stagnant land claim talks. On both occasions, instead of giving the documents to the Prime Minister, as he was not party to the treaty agreements, they were handed by the Chiefs to the Queen, who, after speaking with the them, then passed the list and letter to Chrétien for he and the other ministers of the Crown to address and advise the Queen or her viceroy on how to proceed.[68]
21st century

During the visit of Queen Elizabeth II to Alberta and Saskatchewan in 2005, First Nations stated that felt relegated to a merely ceremonial role, having been denied by federal and provincial ministers any access to the Queen in private audience.[69] First Nations leaders have also raised concerns about what they see as a crumbling relationship between their people and the Crown, fuelled by the failure of the federal and provincial cabinets to resolve land claim disputes, as well as a perceived intervention of the Crown into aboriginal affairs.[70] Formal relations have also not yet been founded between the monarchy and a number of First Nations around Canada; such as those in British Columbia who are still engaged in the process of treaty making.
The Regina campus of the First Nations University of Canada, opened by Prince Edward, Earl of Wessex, and which contains a stone plaque donated by Queen Elizabeth II

Portraits of the Four Mohawk Kings that had been commissioned while the aboriginal leaders were in London had then hung at Kensington Palace for nearly 270 years, until Queen Elizabeth II in 1977 donated them to the Canadian Collection at the National Archives of Canada, unveiling them personally in Ottawa. That same year, the Queen's son, Prince Charles, Prince of Wales, visited Alberta to attend celebrations marking the 100th anniversary of the signing of Treaty 7, when he was made a Kainai chieftain,[33] and, as a bicentennial gift in 1984, Elizabeth II gave to the Christ Church Royal Chapel of the Mohawks a silver chalice to replace that which was lost from the 1712 Queen Anne set during the American Revolution.[43] In 2003, Elizabeth's other son, Prince Edward, Earl of Wessex, opened the Regina, Saskatchewan, campus of the First Nations University of Canada, where the Queen made her first stop during her 2005 tour of Saskatchewan and Alberta and presented the university with a commemorative granite plaque.[29]

A similar scene took place at British Columbia's Government House, when in 2009 Shawn Atleo, the National Chief of the Assembly of First Nations, presented Prince Charles, Prince of Wales, with a letter of complaint about the Crown's fulfillment of its treaty duties, and requested a meeting with the Queen.[60]

Prince Charles in 2009 added another dimension to the relationship between the Crown and First Nations when, in a speech in Vancouver, he drew a connection between his own personal interests and concerns in environmentalism and the cultural practices and traditions of Canada's First Nations.[71]

On 4 July 2010, Queen Elizabeth II presented to Her Majesty's Royal Chapel of the Mohawks and Christ Church Royal Chapel sets of handbells, to symbolise the councils and treaties between the Iroquois Confederacy and the Crown.[72]
Viceroys and Aboriginals
Governor General The Lord Tweedsmuir in native headdress, 1937

It seems history has come full circle. More than 200 years ago, the Anishinabe people welcomed the first Lieutenant Governor of Upper Canada, Sir John Graves Simcoe, to their territory. And now I, their descendant, am being welcomed by you as the Sovereign's representative...[48]
James K. Bartleman, Lieutenant Governor of Ontario, 2001

As the representatives in Canada and the provinces of the reigning monarch, both governors general and lieutenant governors have been closely associated with First Nations, Inuit, and Métis peoples. This dates back to the colonial era, when the sovereign did not travel from Europe to Canada, and so dealt with aboriginal societies through his viceroy. After the American Revolution, a tradition was initiated in eastern Canada of appealing to the viceregal representatives for redress of grievances,[46] and later, after returning from a cross-country tour in 1901, during which he met with First Nations in the Yukon, Governor General The Earl of Minto urged his ministers to redress the wrongs he had witnessed in the north and to preserve native heritage and folklore.[73]

Federal and provincial viceroys also met with First Nations leaders for more ceremonial occasions, such as when in 1867 Canada's first Governor General, The Viscount Monk, met with a native chief, in full feathers, amongst some of the first guests at Rideau Hall.[74] The Marguess of Lansdowne smoked a calumet with aboriginal people in the Prairies,[75] The Marquess of Lorne was there named Great Brother-in-Law,[76] and The Lord Tweedsmuir was honoured by the Kainai Nation through being made a chief of the Blood Indians and met with Grey Owl in Saskatchewan.[77] The Earl Alexander of Tunis was presented with a totem pole by Kwakiutl carver Mungo Martin, which Alexander erected on the grounds of Rideau Hall, where it stands today with the inukshuk by artist Kananginak Pootoogook that was commissioned in 1997 by Governor General Roméo LeBlanc to commemorate the second National Aboriginal Day.[78] Governor General The Viscount Byng of Vimy undertook a far-reaching tour of the north in 1925, during which the he met with First Nations and heard their grievances at Fort Providence and Fort Simpson.[79] Later, Governor General Edward Schreyer was in 1984 made an honorary member of the Kainai Chieftainship, as was one his viceregal successors, Adrienne Clarkson, who was made such on 23 July 2005, along with being adopted into the Blood Tribe with the name Grandmother of Many Nations.[80] Clarkson was an avid supporter of Canada's north and Inuit culture, employing students from Nunavut Arctic College to assist in designing the Clarkson Cup and creating the Governor General's Northern Medal.[80]
Governor General Vincent Massey (left) shares a laugh with an Inuit inhabitant of Frobisher Bay

Five persons from First Nations have been appointed as the monarch's representative, all in the provincial spheres. Ralph Steinhauer was the first, having been made Lieutenant Governor of Alberta on 2 July 1974; Steinhauer was from the Cree nation.[81] W. Yvon Dumont was of Métis heritage and served as Lieutenant Governor of Manitoba between 1993 and 1999.[82] The first Lieutenant Governor of Ontario of aboriginal heritage was James Bartleman, who was appointed to the position on 7 March 2002. A member of the Mnjikaning First Nation, Bartlemen listed the encouragement of indigenous young people as one of his key priorities, and, during his time in the Queen's service, launched several initiatives to promote literacy and social bridge building, travelling to remote native communities in northern Ontario, pairing native and non-native schools, and creating the Lieutenant Governor's Book Program, which collected 1.4 million books that were flown into the province's north to stock shelves of First Nations community libraries.[83] On 1 October 2007, Steven Point, from the Skowkale First Nation, was installed as Lieutenant Governor of British Columbia,[84] and Graydon Nicholas, born on the Tobique Indian Reserve, was made Lieutenant Governor of New Brunswick on 30 September 2009.[85]
See also
Portal icon Aboriginal peoples in Canada portal
Portal icon History of Canada portal

Federal Interlocutor for Métis and Non-Status Indians
History of Canada
List of Canadian aboriginal leaders
Status of First Nations treaties in British Columbia


^ In a speech given sometime between 1812 and 1817, Chief Peguis of the Ojibwa stated that even King George III, though he was called the Great Father, was below the Great Spirit and could not claim the lands of the spirit as his own.[17]
^ The 1969 White Paper proposed that Aboriginal peoples in Canada be recognised by the Crown in the same fashion as non-native Canadians; a notion that was opposed by Status Indians but later supported by the Reform Party of Canada, which viewed the special treaty rights as racist.[18]
^ For instance, while section VI.91.24 of the Constitution Act, 1867, gives responsibility for "Indians and lands reserved for the Indians" to the monarch in right of Canada,[27] the 1929 Manitoba Natural Resources Transfer Agreement shifted to the monarch in right of Manitoba some of the aforementioned responsibility for setting aside provincial Crown Land to satisfy the sovereign's treaty obligations.[28]
^ The Constitution Act, 1867, gave the Crown in right of Quebec authority over lands and resources within the boundaries of the province, subject to "interest other than that of the province in the same," and it was commonly held that First Nations' title was such an interest. Yet, as early as 1906, federal treaty negotiators were explaining to the Algonquin in Quebec that it was only the Crown in right of Canada that could ratify treaties. Consequently, since Confederation, the Queen of Canada-in-Council has permitted the Lieutenant Governor of Quebec-in-Council to guide settlement and development of Algonquin lands. This arrangement has led to criticism from First Nations leaders of the sovereign's exercise of her duties in Quebec.[24]
^ For instance, the Lieutenant Governor of New Brunswick and representatives of the Maliseet First Nation were in 1999 involved in a ceremony marking the restoration of Old Government House in New Brunswick as a royal and viceroyal residence, reflecting the participation of their ancestors in the original dedication ceremony on New Year's Day, 1826.[30][31]
^ An example being the occasion as when the Sḵwx̱wú7mesh people's Capilano Indian Community Club of North Vancouver in 1953 gave the Duke of Edinburgh a walking stick in the form of a totem pole.[34]
^ Innu leader Mary Pia Benuen said in 1997: "The way I see it, she is everybody's queen. It's nice for her to know who the Innu are and why we're fighting for our land claim and self-government all the time."[20]
^ In that year, the Imperial Privy Council endorsed a grant of 20,000 acres (81 km2) to Joseph Marie Philibot at a location of his choosing, but Philibot's request for land on the Restigouche River was denied by the Governor of Quebec on the grounds that "the lands so prayed to be assigned are, or are claimed to be, the property of the Indians and as such by His Majesty's express command as set forth in his proclamation in 1763, not within their power to grant."[24]


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Further reading

Nock, David (2006). With good intentions : Euro-Canadian and Aboriginal relations in colonial Canada. University of British Columbia. ISBN 978-0-7748-1138-5.

External links

Comprehensive and Specific Claims in Canada – Indian and Northern Affairs Canada
Map of historical territory treaties with Aboriginal peoples in Canada
CBC Digital Archives – The Battle for Aboriginal Treaty Rights
Canada in the Making

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eyes of fire


Posts: 553

#10 [url]

May 13 12 5:14 PM

this next link can highlight my confusion as well as many more like me seeking their identity on both side of the big waters, what would be the reaction among these scholars if mistakes were made to the other royals across the big waters? yep, they'd all blow up! but here it seems clever to mess with identity, use psychology and deswaid each generation to who they are, somethings been up and as usual its not in the interests of the heirs, we earlier revealed that hendrick was called by different names as well, hanson hayes to the dutch, and hedrix hayes to others, i hope you enjoyed this painfull string, but i am who i say i am even if others need me to be something else contained on the human cattle farms of the plantation. i have the dna, but would my terms be accepted? probably not, as there are too many illusions feeding too many vested interests, i wonder if louis buff parry has a clue about all this leading back to the lapis exillis?

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eyes of fire


Posts: 553

#11 [url]

May 13 12 5:34 PM

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Editorial Review - Library Journal vol. 134 iss. 18 p. 72 © 11/01/2009

The deeds of Hendrick, long viewed as a Mohawk sachem from the 18th century who believed in accommodating Great Britain, are noted in scattered documents that span approximately half a century. The documents suggest that he was either a very old man when he died on the battlefield in 1755—or that the historical record needed to be reinterpreted. Hinderaker (history, Univ. of Utah; Elusive Empires: Constructing Colonialism in the Ohio Valley, 1673–1800 ) utilizes creative and in-depth research to construct a biography of two Mohawk leaders whose actions were dictated not by British interests but by those of the Mohawks and other members of the Iroquois Confederacy during an era when the Iroquois were the linchpin between New France and Great Britain. Since the author assumes that readers are already versed in Iroquois and Euro-American diplomacy, some may need to read Timothy J. Shannon's Iroquois Diplomacy on the Early American Frontier as a primer. Readers interested in frontier diplomacy should also read Fintan O'Toole's White Savage: William Johnson and the Invention of America , a biography of Great Britain's intermediary with the Mohawks. VERDICT Highly recommended as both a historical work and an outstanding example for historiographers in writing ethnohistory.—John Burch, Campbellsville Univ. Lib., KY
Review: The Two Hendricks: Unraveling a Mohawk Mystery
User Review - Alex Tammaro - Goodreads

I know it's terrible, but I couldn't finish this book. Too much historical didacticism and very little narrative. My expectations might have been wrong going into it, however. I recommend it for history buffs, but if you're expecting a story, look elsewhere. Read full review
Editorial Review - Library Journal vol. 134 iss. 18 p. 72 © 11/01/2009

The deeds of Hendrick, long viewed as a Mohawk sachem from the 18th century who believed in accommodating Great Britain, are noted in scattered documents that span approximately half a century. The documents suggest that he was either a very old man when he died on the battlefield in 1755—or that the historical record needed to be reinterpreted. Hinderaker (history, Univ. of Utah; Elusive Empires: Constructing Colonialism in the Ohio Valley, 1673–1800 ) utilizes creative and in-depth research to construct a biography of two Mohawk leaders whose actions were dictated not by British interests but by those of the Mohawks and other members of the Iroquois Confederacy during an era when the Iroquois were the linchpin between New France and Great Britain. Since the author assumes that readers are already versed in Iroquois and Euro-American diplomacy, some may need to read Timothy J. Shannon's Iroquois Diplomacy on the Early American Frontier as a primer. Readers interested in frontier diplomacy should also read Fintan O'Toole's White Savage: William Johnson and the Invention of America , a biography of Great Britain's intermediary with the Mohawks. VERDICT Highly recommended as both a historical work and an outstanding example for historiographers in writing ethnohistory.—John Burch, Campbellsville Univ. Lib., KY
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eyes of fire


Posts: 553

#12 [url]

May 13 12 5:52 PM

i thought this one most interesting as it is a narrative, and tells some of the story by the new york mom said she was related to molly brant and my brother found a third edition printing of her peoms of love for lord cannuaght i can't remember how to spell that one......

'White Savage': Going Native

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Published: October 16, 2005

Was William Johnson intellectually nimble, or just unprincipled? He left Ireland for upstate New York in 1738 and seems to have abandoned Roman Catholicism around the same time, probably for the sake of his career. He broke his father's heart, but others in his family understood. At the end of the previous century, a grandfather and several great-uncles had fought in the noble, doomed Jacobite attempt to restore the Catholic Stuarts to the British throne, but most of his relatives had since learned to trim their sails to the prevailing winds.
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Gregory Nemec

William Johnson and the Invention of America.
By Fintan O'Toole.
Illustrated. 402 pp. Farrar, Straus & Giroux. $26.
Forum: Book News and Reviews

Political accommodation, religious flexibility, the ability to finesse divided loyalties - Johnson would put these Irish gifts to good use in the New World, where he would become the go-between of British America and the Iroquois. He crossed the Atlantic because his uncle had invited him to manage land he owned near the junction of the Mohawk and Schoharie rivers. Within a year, however, he began to trade on his own account with the Mohawk Indians, one of the more powerful nations in the Iroquois confederacy. The Mohawks and he took to each other. Fintan O'Toole suggests in "White Savage" that Johnson may have been attracted by their resemblance to the Irish: both nations mourned through rituals that were more elaborate and more expressive than those of the English, were caught between the British and French empires, and prized leaders who mixed comfortably with people from all walks of life.

Johnson learned to speak reasonably fluent Mohawk, was initiated as a sachem in the 1740's and sometimes wore Indian clothes and war paint. So thorough was his study of Iroquois customs that toward the end of his life he could browbeat them over procedural matters in their own councils. He embraced them romantically, too. Although he fathered three children with a runaway indentured servant of German ancestry in his youth, most of the women in his life were Mohawks. Elizabeth Brant, the daughter of a sachem, bore him three children, and a relative of hers, perhaps her younger sister, bore him another. His great Mohawk love was named Molly Brant (no relation to Elizabeth). She "possessed an uncommonly agreeable person," a Scottish visitor recalled. As Johnson's housekeeper and the mother of eight of his children, she became formidable. When a white prisoner crossed her in the 1770's, she asked for the gift of his head.

Balanced between two worlds, Johnson shone with glamour. From one vantage he seemed free of conventions, and from another, heedful of two or three sets of them. But it would be naïve to be too star-struck by him, because what he accomplished with his glamour is ambiguous. O'Toole, a drama critic for The Irish Times, is hard-nosed about the realpolitik. When Johnson arrived, the Mohawks were not as powerful or rich as they had once been. By linking themselves with the English, they hoped to recoup their status. Meanwhile, by linking himself with the Mohawks, Johnson made himself invaluable to the authorities back in London. As the price of his support, he asked the Mohawks to persuade the Iroquois confederacy to take Britain's side in its wars with France.

He got his wish. In 1746, during King George's War, a couple of dozen Iroquois agreed to "go a Scalping" on England's behalf. A few years before the start of the French and Indian War, Johnson told his superiors that he could bring 1,000 Iroquois into battle. In the event he led far fewer, but they scored a public relations coup by capturing a French general near Lake George. For his efforts Johnson was named first baronet of New York. He persuaded the Iroquois to join the British again in 1758 for a disastrous attack on Ticonderoga, and yet again in 1759, when they succeeded in taking Fort Niagara.

Unfortunately, Britain didn't hold up its side of the bargain. When Fort Levis fell in 1760, the British general Jeffery Amherst let white soldiers plunder it but shut Indian allies out. A year later, Amherst cut Johnson's budget for diplomatic gift-giving, which he considered bribery, and refused to supply Indians with ammunition. Resentments festered. In 1763, a few months after Britain and France signed a peace treaty, a volatile Ottawa chief named Pontiac set off an uprising that quickly engulfed the northwestern frontier. Amherst wanted to send blankets infected with smallpox, but he was outmaneuvered by Johnson, who had him recalled to London and instead put down the rebellion with gifts, political theater and manipulation of the Indian nations' rivalries. Johnson kept the peace this way until his death in 1774 - apologizing again and again for the arrogance of English officials and the crimes of white frontiersmen, while playing the Indians off against one another. Along the way, he rewarded himself with kickbacks of land in the Ohio Valley.

Johnson's performance impresses. It's hard to shake the sense, though, that the Iroquois would have been better off if he hadn't been so keen on understanding them. Without him, they might have sat on the sidelines while the English and French killed each other. Their confederacy might not have fractured; they might even have joined with other Indian nations late in the century in an anti-British defense league. O'Toole can't say what Johnson felt for the people he made such use of, and doesn't try. "He was in America not to protect the Iroquois," O'Toole notes, "but to restore and advance his family name and his personal status."

Although he draws mostly from sources already published, O'Toole has written a biography that will enlighten specialists, especially those curious about the Irish roots of Johnson's comfort with split allegiances. The level of finish is uneven, however. In the early chapters, before the reader learns why Johnson's story matters, O'Toole jumps confusingly between anecdotes of his later life and general descriptions of the world he grew up in. Of more concern, O'Toole's sourcing is sloppy, and he has a habit of echoing other writers. For example, in "Crucible of War: The Seven Years' War and the Fate of Empire in British North America, 1754-1766," Fred Anderson wrote of a 1758 conference that "each of the Six Nations had sent official representatives, and the Onondaga Council had encouraged many of the small nations that lived under its protection - Nanticokes, Tuteloes, Chugnuts, Minisinks, Mahicans and Wappingers - to send observers." Of the same conference, O'Toole writes, "Each of the Six Nations sent a powerful delegation to Easton, and also encouraged many of the small nations that lived under Iroquois protection - Nanticokes, Tuteloes, Chugnuts, Minisinks, Mahicans and Wappingers - to send observers." In "Natives and Newcomers: The Cultural Origins of North America," James Axtell described how imports changed the Indians' use of war paint by writing that "Chinese vermilion, sold in tea-bag-sized paper packets, gradually supplanted native red ochre, and verdigris added a brand new color to harlequin faces." O'Toole's version: "Chinese vermilion, sold in small packets like tea-bags, gradually took the place of native red ochre for face and body-paints, and verdigris, a color not previously used, was added to their palette." In "The Middle Ground: Indians, Empires, and Republics in the Great Lakes Region, 1650-1815," Richard White noted that some Iroquois began to distrust their British allies well before the British signed a peace with France in 1763, ending the French and Indian War: "In 1761, the British occupation of the forts at Niagara, Detroit and Pittsburgh so alarmed the Chenussio Senecas that they attempted to create a western confederation to attack the new British posts." O'Toole: "The British occupation of the former French forts had so alarmed the Geneseo Senecas around Niagara that they had attempted to form a new western confederacy to attack the forts." None of these examples bears an endnote, although O'Toole does cite Anderson, Axtell and White elsewhere. All the similarities I noticed were of expository sentences; O'Toole's insights into Johnson's character and his significance in Atlantic history seem to be his own. The echoes are nonetheless a flaw, to be regretted in a book otherwise so strong.

Caleb Crain is writing a history of the 19th-century theatrical couple Edwin and Catharine Forrest.

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eyes of fire


Posts: 553

#13 [url]

May 13 12 5:58 PM

notice the pattern in the voices as our people are talked about as objects of fascination? it is always strange perhaps to be viewed through others eyes, may not reflect what is truly there....especially if you have jumped a claim....i put this here in this string for the purpose of revealing identity theft mismanagement of information and down right confusion, so if you wondering why i am crazy: it comes from looking at all the errors and inconsistency's, corruptions and agenda's to cover up what has silenced many of us: CANADA did not like it when i did the very same upon the corporation, same medicine? perhaps.....moon....eyes of fire.

editorial after thought...truly our land and people over ran, our customs put down, and force to accept others, then we were marginalized and then fictionalized? hmm...yep!....moon.

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eyes of fire


Posts: 553

#15 [url]

May 15 12 11:17 PM

an open letter to the "COLONIAL SOVEREIGNTIST'S"

dear thieves: how's the weather?

thanks to your theft of my hard work: i just about died. yep; there it is, because of your theft of my works and jurisdiction i almost died, i want you all to think about your actions, yes i know you didn't like my ideas about either paying for your stay through a 15% flat tax paid to my people, and the loss of your illusioned possession of lands and resources, even though the assumed values of the land around your house could have been converted into the house or building you do own, instead of dropping your illusions of ownership of stolen property; you expanded my work to make "SOVEREIGN STATES" under a receivership "CONSTITUTION" instead of embracing my lawfull stitution. and to the arrogance that the mind behind these works remains unknown...was that for your or my protection? not one of you protected me did you? your conspiracy is actually collusion? your work is just a manufacture of the same of the same that will continue to support the same institutions that killed so many millions around the learned nothing but your own selfishness is supreme, your families above all others? your needs over our right's and your illusions of policy as law defeat your purpose.

i had no intention of being a media darling, they are also part of the institutions controlling your toxic minds and polluted bodies, they tell what to think and what to buy, and you eat it up. my hearts aches to the thought of the darkness among you that your blinded too. i warned you....didn't i? all you had to do was recognize a lawfull authority, pay the tax to our women, and obey the agreed to laws with our men, through lawfull let go of the illusions of the past and work together for all our children's right to life and non molestation for all safety and protections to all beneficiary children..... but that was too much too ask? i can't carry this burden for you, i made no agreements with any of you in that false movement, as you hold no love of our people, and those of our people who were sucked in, how long did that last before the creator opened your eyes and you walked away?

i have learned the lesson of my life....what have you learned? when will you ever learn?

most high scott phillip hayes.

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eyes of fire


Posts: 553

#18 [url]

May 17 12 4:24 PM

victim's impact statement: for the events of may 9th, 2012;
at: unit 27- 7 riverstone road,
winnipeg, MANITOBA,
upon turtle island: aprox; 9 pm?

on this day of the creator; or may 14, 2012; i, birth name: scott phillip hayes: (corporateshell: INDIAN MOON RAVENSTONE); and my two children: (corporateshells: AVALON DEANNA RAVENSTONE: aged: 16 years and: (LAKOTA SKY RAVENSTONE): aged: 15 years, do hereby commit to paper the events to the best of our ability to recall; the events at our home mentioned above in this MANITOBA HOUSING PROJECT.

one: at aprox; 3pm on that day, i was approached by (corporateshell: KORA BIGHETTY): and her man: BILLY last name unknown to me, and i was asked to watch their three children: RALENE: aged: 15 years: EMMA: aged: eleven years: hazzle: aged: 5, as they, KORA and BILLY: were intoxicated, i agreed in the interest of the stability of their three children to watch out for them, as they are relations of my two children's mother from north RESERVES; and close friends to my two children.

two: unbeknownst to myself was a call placed by EMMA to a children's aide service worker: reporting the intoxicated state of thier parent's: KORA and BILL; at aprox; 9 pm the WINNIPEG POLICE DEPARTMENT OFFICER'S, arrived and a brief intense round of words exchanged with me; in which i told them i had the parent's Kora and BILLY's consent to watch their children. i asked by which act were they here with, they stated they were acting under the child welfare act, and proceeded to minipulated and intimadate me into surrendering the three children in question, to which i informed them i am neither obligated nor subject to agree, the children do not need this upheaval to FOSTER HOMES, they would safe here with me and my two children. i asked them to bring KORA and BILLY here to confirm this earlier agreement for me to watch their three children, which they agreed but failed to move with, these officer's also agreed to bring the chidren's aide worker to discuss the matter after i had calmed down, more and then more POLICE cars arrived and sensing i had been desceaved; i told the three girl's to go inside and stay with my two girls; i had another discussion about the child welfare act did nothig to protect me from sexual and physical abuses done upon me as a child, which is responsible for my post tramatic stress disorder to this day; and the child welfare act has done for my daughter's care, support and investment in their education; these OFFICER'S wore no identifying name tags, so they remained unknown to me in name, one officer continued to stare at my forehead and pulled on black gloves, i asked him if he intended to assault me, and he took the gloves off, EMMA'S aunt arrived and i released EMMA to her, as EMMA called her to take her home; leaving RALEAN and HAZZLE to be taken to FOSTER HOMES; which was not clear to me as too why?

three: from my door i explained that CANADA and MANITOBA only truly exist on paper by DOMINION; thus hold no lawfull authority over our orginal to the law-land of turtle island, they agreed with what ever i said and tried to act as my friends? i commented they had an interesting use of psychology, that they were only agreeing to menover me into releasing the two girls from my care and custody, to which they agreeed and asked again if they could just see the girls, four more OFFICER'S came and went around the back house, i warned them not to do this, i would defend these children's right's and i told the girls to lock the back door and protect RALEAN and HAZZLE: the OFFICER'S at the front door contniued to pull on the door and threaten me, i asked them three times if they were bad men, to which they replied no and were forcing the screen door so i picked up a staff i was carving and held it and told them they did not have my consent to enter and that i would defend these children. the back door burst open and i ran to meet the officer's breaking and entering with force and warned them to stop, i was hit with something in the arm, but i proceeded to hold the staff in a defensive posture, and i was rushed and yes i aimed for the OFFICER'S shoulder but he moved to tazer me so i brought it down and i did not see where it landed, and i was grabbed and thrown on my head on to the concete step and seized, choked, kicked and punched, and then it all became very weird as i was being strangled, kicked and then jumped on with an officer's knees ion the hump and socliosis of my spine! they called me a "sovereign terrorist" and this went from "harbouring children" to being a "sovereign asshole: remember?" my children and RALEAN were screaming "your killing him!" "no where not he's resisting arrest" and my daughter screamed, that i was disabled and had a broken back, all i could hear after this point were the children being pulled away screaming "your killing my dad!" the OFFICER'S hit my head on the concrete and tightened the hood on my sweater, effectively chocking off any air and the ech put a boot on my and pulled my arms and legs and hood, i wiggled to get air, and said "your killing me!" i was kicked in the ribs, and told i was resisting arrest, they flipped me on my back still choking me with the hood, and each grabbed an arm and a leg and then one OFFICER stomped my testicles, teling me to stop resisting! they turned me over again on my chest and kicked me in the ribs, "that will teach you to hit cops!" they released my hood and forcfully handcuffed me truning the left cuff the other way around and locking tightly till i screamed! they bounced my head off the concrete again and then hauled me down the back lane, i shouted; "no way! take out front i know what your going to do to me!" which a moment later proved correct and i was kicked in the tailbone, and dragged to the roadway and slammed face first into the trunk of the car, they put a screened hood over my head and sinched my ankles, they searched my pockets three times slamming my head on the hood, they tossed my keys wallet and lighter and tabacco on the trunk infront of my face, i told them them, "your just bullies, no diffent then the bullies who kicked the crap out me when i was six, your just bullies!" to which i got punch in the kidneys and and shoulder, shoved face first in the back seat of the car and my feet hooked to the ceiling of the car, they searched me again, "you already did that three times!" i muttered through the blood in my mouth, i can not recall the response.

four: i laid there waiting to be taken away, they talked about killing me, "to clean this up." they drove me around and i asked for medical attention, they said something like, "not until that OFFICER you struck gets attention first." they then tried to link me a colonial sovereintist's in the states attacking the government, and i was the ring leader, "if that was true i would not still be here on disablity," i said, they paused, "i am a sovereign original, not a colonial sovereigntist." i was told to "shut my fucking mouth!" i told them to be carefull, "i set up those who set me up." i said, they stopped somewhere, and other OFFICER'S came and hurled abuse's at me, they made comment's about my daughter's, i can't recall, but one thing they asked was "why weren't my kids in school?" i told them; "because my youngest was bullied at school and a teacher present ignord my daughters pleas for help and she went up on the play structure and the bully puled her down smashing her teeth on the ladder and falling on her face which broke her collar bone, and the whole thing was covered up and and the school board changed their policy and put the responsibility on the native boys parents, and nothing came of it." i said, they made comments i can't recall, they went back over the accusation's of me being a terrorist and the ring leader, i told them i was not and could they please prove that because as far as i knew i was alone in this and others stole my work and cut me out of it." they went quiet on that.

five: they drove around for awhile and finally took me to the underground POLICE garage, where other officers came and called me names, one officer opened the door at my head and wrapped his hands around my throat effectively ckoking me and then climbed in and put my head between his knee's and punched me repeatedly in the back of my skull, he puched me a few seconds later got out slammed the door and another officer opened the door at my feet and undid the ankle sinch from the ceiling and pulled me out half way and slowly closed and opened the door like he was comtimplating breaking my legs with the door, "i know what your going to do, your gonna break my legs!" i said, he laughed and continued to torment me this way, he pulled me out and i thought i was going to face plant on the side walk when he grabbed the hair on the back of my head and dropped me to the pavement, he picked me up by the right elbow and dragged me inside, hitting my head on the door frames and walls, i screamed, your breaking my arm!" he said "good." he dropped me on my head, pulled me up and lifted my sweater, and then dragged my stomach on the floor and i was cut up on stomach from the sand on the floor, they tossed me on the floor of a holding cell, tied the sinch to the table and beat me up again, "i need medical attention!" they denighed me, they left me for an hour and returned, berated me with insults about what happens to anyone who hits cops, i asked for them to loosen the cuffs and for water over the next few hours and they denied me, "i need a doctor..." and so on for five hours they came in and gently cleaned the blod off my face a few times, they finally came in and loosened the cuffs and oddly spray peroxcide on my wrists over and over, "what are you doing?" i asked, "cleaning you up, we wouldn't want you to get and infection." they laughed, "so have you finished resisting?" "yes, yes i have sir." and discover i was bleeding from a pucture wound on my right bi-cept and they hauled out to the car and drove around town for a time and took me to seven oaks hospital, they unsinched my feet and took me inside, they told the hospital staff what happened as if i wasn't there, i saw that afircaner doctor who treated me for bell's palsy and pnomnia a few weeks before, i thanked him for curing the bells' palsy but the pnomnia returned twice, the actual truth was i returned to that hospital for the pnomnia and they made me wait six hours, i got fed up and left, breathing is the first condiction of immediate care in every hospital.

six: the doctor, cut my right sleave, put a local in my bi-cept and stapled the hole in my bi-cept, "why is there so much blood on him, the officer said, "that's not his blood, thats the OFFICER'S blood he hit." which is untrue, i was sent for xray which left me a bright red colour on my chest and head, and then an mri, i was taken back to the waiting room, the doctor looked into my eyes and and then at the officer's, he said oddly paced; "there are no broken bones or dislocations." it was weird, the doctor looked in my eyes and said, "how many hours has he been cuffed like this, "five hours." said the OFFICER and then, "they really worked you over didn't they?" to which i replied by putting my left finger to my mouth and shhh'd him, he looked horrified.

seven: i was taken back and dragged in again hitting the door frames with my head, to be processed for arrest, all the guards and police knew my name and called me "INDIAN MOON RAVENSTONE!" and mocked and insulted me, i was taken to a woman guard's office, not being told why i was sat there, she did not identify herself, but said; "you ca tell me anything in confidence," i looked at the opened door, "if that was true, the door would be closed." i said, and struggled to my feet and shuffled back to the counter for further processing, i was taken for a cavity search, and took my clothes off to the surprised face of the guard, he pulled on gloves and asked me to bend and spread my butt cheeks, he looked and walked out, he did not enter my rectum? i looked back at his face and his eyes were wide, he left and told me to shower, that's when i discover i had been bleeding from the kick to the tailbone and my hemeroids were puffed out covered in blood, it took sometime to figure out the temperature setting, i showered the best i culd and watch blood turn the water at me feet red.

eight: despite the mocking of my name, i was well treated and saw the male nurse, who bandaged my torn finger right finger, which had ben bleeding the whole time, i don't know when that happened? he bandage the staples and gaused it with extra tape, and that was all, nothing for the immense pain, but did give me a small cup of water, i was then taken to the counter and told to write my name, using my birth name, which i had changed after 2000, to protect myself and my family and for artistic purpose's as i had said at the time, they claimed i did not have my wallet or anything else on me when arrested, so i had to sign in my birth name? which is not the name they called me by, and repeated asked my name, "scott phillip hayes and INDIAN MOON RAVENSTONE is my corporate shell, dba, they hassled me, and contniued to call me weirdly, "INDIAN MOON RAVENSTONE!" "your friends call you MOON, can i be your friend MOON?" said one OFFICER mocking me, i was taken to the fourth floor and had to carry the white netted bag and when i could not carry the thin hard matress they gave me, they took both the bad and matress and carried them, to my cell, they laid the matt on the floor, the other two bunks had inmates in them, i could barely walk, the one inmate helded me lay down and then my back spamed and locked twisted, i could not get up.

nine: i could not eat with my throat swolen, but forced a couple small bites down my thraot and some water, no one guard told the way things worked, so i was always asking the one room mate for help, after a sleepless night, the lower bunk was freed up and i moved too it. i had difficulty seeing out of my left eye and could not hear from my left ear, i received no further medical attention, the mocking guards would send me into the elevator were they would leave there alone for a few minutes claiming i had to go downstairs, the elevator didn't move. the door opened, "you still here?" asked one and pressed the button again and the doors closed and i would stand there again motionless until they opened the doors again and wer surprised when i said the elevator did not move. this small toment and other's was inapporpreiate, they teased me about "not contracting with a lawyer," but i did finally see a competent legal aid admission's agent and told her i feared for my life, hse was shocked at my condiction, i asked her if she could get me some compentent, but not a lawyer. she said she would help. i met later with chantal english, she was very concerned with my condition and would do what she could to help.

ten: the next day i was released and had to walk up north main to my brother's house on forrest avenue, from the remand center, my wallet and keys and other mentioned belongings were not present, even though in the video court the CROWN stipulated my wallet and belongings would be returned to me, the claimed i was ANTI-GOVERMENT to which i corrected by saying i was not, and to the judge or majistrate? i said "a fraud concealed is still a fraud." i remember the CROWN saying that i had the parent's permission to watch the children, and that i would not contract with a lawyer, to which the judge pointed out my counsel, "i am not a lawyer your honor, i am an articling student at law." i relaxed a bit and accepted the terms of my release, depiste the condition i could approached by the POLICE if it involved any investigation in this matter, which i thought was fair if they would be fair. i later asked about where my children were? i was told with my brother, which was not true: my two girls and RALEAN were taken to DISTRICT #3 and forced to make a video confession against me? my brother had arrived that night of the 9th, to get the girls and was told they were at DISTRICT #3! and apparently my daughters were hand cuffed? and it took five OFFICER'S to get RALEAN into the vehicle and called her a "cunt and a whore?" my youngest was told she had yummy tits? since this began under the CHILD WELFARE ACT OF CANADA, how did this behavior act in these children's interest's; safety and protection?

eleven: i could walk no further then my brother's house, i stayed there and my daughters were at a friends near our house, i asked them to go and check the doors, and see if they fixed the doors and changed the locks, when my daughters arived a POLICE HELECOPTER was cirlcing over my house and HOUSING SECURITY GUARDS were there, when my daughter's approached them they ran to their cars and drove off, the back door was open, and unsecured, so my daughter locked the screen doors and came to me at my brothers.

twelve: on satuday we returne and waited for housing to show up to unlock the front door, to which there in no key, i asked for his key and popped the latch on the screen door, to his surprise, so i showed him how, i briefly explained what happened and how this began with THE CHILD WELFARE ACT OF CANADA, and ended up about sovereign terrorism, he was shocked by my appearance and i asked him to tell the other securtiy what i had said and not to predjudice my family for it, he was kind and accomodating, he order the back door repaired. my whole house had been gone through, and the machety with the stone handle i made for my brother as a gift was missing, my drawers and belongins gone through and my computor was on and showed that my files had been last modified on may 9th, 2012, at 12:33 pm, which is a breech of my privacy. in the viseo court i areed to give the machetty to my brother to hold, how could when it was conficated and not mentioned in any paper work? no note left in my house that it had been seized?

thirteen: i contacted chantal english and informed her of these things upon my arival, i told her about the POLICE HELECOPTER and said that actually breech's the terms of the court, and amounts too unconsented survailance and intimadation, i asked her to have that term about cooperating with the POLICE for further cooperation, as it does act in our interest's. all these allegations of terrorism, and the lack of THE CHILD WELFARE ACT in the charges proves something else is going on, his incident was simply a vendeta for my behavior regarding an incident a few years ago in point douglas with these same OFFICER'S wherein i had come to the assistance of a native woman neighbour, who was with my daughter to go shopping, a former neighbour "JOHN MACLOUD and his brother blocked SHARON WARD BIGHETTY'S car from leaving and attacked her for no cause, my daughter was witness and never questioned by those OFFICER'S; further when the officers had appraoched SHARON BIGHETTY, they threatened her that if she did not drop the charges, they would charge her with assault! she hit them with a child's baseball bat in self defense; i corrected them by a claim of sovereignty as an inherent chief defending a lawfull woman, i ordered them to follow the treaty right of BADMEN REMOVED; which they paused and became arrogant, so i became uncooperative, simple as that, two of these OFFICERS had attended my homes in even earlier episodes where a man white van had tried to steal my daughter from fourteen sutherland ave, and then another at 148 stephens street in a white pickup trunk pandered to my other daughter, i stopped both incidents, the later incident the OFFICER made no notes and drove off indifferently, i called DISTRICT #3 and reported this odd behavior, the SARGENT said he probably sat in the car and made notes which is their practice, and i said he drove off without doing so. so that is why in this has a pattern that leads to these charges and incident.

fourteen: i do hereby order realease of all video in this matter to chantal english, all of it. i demand these falonious charges dropped and aspounged from the record, and adiquately compenstated for my suffering and the insult and battery of my children and RALEAN, for breeches to the child welfare act. my family will not be safe here again, will we? i have been LEGALLY disabled since i was six years old, i have been on PROVINCIAL DISABILITY for fifteen years no, an my C.C.P.D. stolen from me: i was serverly damaged in the car accident that wasn't an accident on july 1st, 2011, that left me with two dependent children, and a hell of a fight to recieve and assistance or services from this CITY and PROVINCE, which is why i am so distrubed when dealing with and AGENT of the CROWN, for truly there is a paper trail that proves this ongoing SYSTEMIC DYSCRIMINATION and harressment, but no one cared then; not the media and certainly not all levels of approach to correct these fundamental matters of our beneficairy interest's. my family came here as the high king of breton, or IRELAND, a thousand years ago and married into the mohawk royal families, i am the sovereign. and being born on the boundary of the oshweegan reserve grand river and the city limit of brantford places me as the sovereign to act in the interest of both original boundaries and the COPORATE BOUNDARIES imposed by hostile corporate take over of england and france, i have no criminal record and have been a lawfull man to the best of my ability; my family and all orginal people to this land are not CHATTLE NOR PRISONER'S NOR SLAVES, and whereas i have noticed this court and CLERK'S OFFICE with my lawfull stitution, which was never replied too by anything but silence from this court, i accept your silence as consent, i accept your oaths and bonds as the king surety. your respect and action's in our interest's will protect your own interest's. thank you for your time attention to these pressing matter's of torture and misprisions of treason and breech of fiducairy trust, her majesty failed to rengociate face to face for the treaty renewal over fifteen years ago with the original people of this land; it is time for a change in corporate behaviors regarding our people. thank you for your time and attention in these matter's pressing.

most high scott phillip hayes.

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eyes of fire


Posts: 553

#19 [url]

May 17 12 4:48 PM

dear good agents:

if there was a time to protect my family, this would be a good time to start. you know how hard i have worked only to see my hard work slandered or stolen, and disappear: you know i will protect your jobs, your homes and families, if i got loud about it all its because there were a few bad agents acting against me, i assumed i was being ignored? i would hope you know who i was talking, i qualified it enough didn't i? these bad agents who brought this torture upon and suffering upon my family must be stopped, because it won't end with us, you and i both know they have dark plans for us all. it won't matter the colour of your skin or belief's, it won't matter who's clothes you wear, or who you vote for, its not about that is it? i am trying to stop the harvest, the slaughter of all who do not agree with the darkness.

now i have been warned their going to kill off all the natural royals on this land, i take this seriously as recent experience taught me; as i was warned before it happened. the bad agents mean business, and its all bad business, the kind that keeps you awake at night concerned about your children and what will they do when we're gone, the crimes of the past will be repeated, and this time it will be your children and mine in those mass graves, i can not abide, i will not agree, i can not can you? you enable the darkness, you know it, your life style and everything you have is because of it, if you have those who see the same about to happen, you know you have the resources we haven't, you also know despite my difficulties i have not hurt anyone; who wasn't hurting others. i have tried to help in the only way i could, with my voice. i spoke up for you, and all others under the yoke, you also know why i tainted my approach, i do not wish to be in charge of everything, i do not wish to control that which i think most of us are able to stand up and share the load, and change this world of suffering and starvation and harm.

so i ask you to bring the queen's power around my family, i have criticized her yes, but have i harmed her? no. i questioned the discovery's we made, and perhaps in frustration at it all, i said a harsh word or too, but i thought it didn't matter what i said or did? mr. story was murdered for acting in our interest to reveal what has been going on and many many others who bravely stood and woke us up, was their sacrifice's in vain? her royal family has a lot of explaining to do, and should be put to the task of fixing what they broke, enabled and consented, but that is not for me alone to correct, it will take many to correct this in a better way. as i am surrounded by darkness: do you stand in the shadows or stand in the light? i have had my night in yosemite, i have endured to act in all interest's, can you please now act in mine? you already have my love and authorization to act in the interest's of all others, show our children you know the difference between good and bad right and wrong....we all want to be proud of you. thank you.

most high scott phillip hayes.

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eyes of fire


Posts: 553

#20 [url]

May 21 12 2:21 AM

no mohawks on the prairie's? really?

i was told years ago about a great peace that was struck around 700 years ago at the point between the two peoples around seven fires between the iroquios and the souix as both realized they were equals and agreed never to go to war, on that day they exchange a hundred men and women and share many blood relations and have lived in peace ever since, except for the genocide which destroyed many lines and the oral traditions.

secondly in the seventeen hundreds, the tuscaroa were rescued from the hands of the americans by three thousand mohawk warriors, once in our eastern territory the tuscaroa called themselves mohawks in honor, they went west to flee to the genocide of their traditional territory, and settled on the edge of the shining mountains, renamed the rocky mountains, they would also beg to differ, many still speak their home tongue.

p.s. my family founded the trading post empire on this land and held 300 treaty's with the plains people...long before we discovered columbus...something to think about.

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