Justice as Healing A Newsletter on Aboriginal Concepts of Justice • 2015 • Vol.20, No.1 • Native Law Centre

1 Indigenous Law & Idle No INDIGENOUS LAW More & 2015 CanLIIDocs 257 • • • • • Justice as Healing is published by the Native Law Centre, University IDLE NO MORE of Saskatchewan. We welcome and About the Author: Sylvia McAdam (Saysewahum) is a nêhiyaw woman, a citizen of the nehiyaw invite your submissions, comments Nation. Her father is a hereditary okimâw (chief/leader) from the Stony Lake (Delaronde) lands. and ideas. Newsletter submissions Her mother is registered under the with Whitefish Lake Reserve #118 (Big River First can be made via email sent to: Nation). Her father, without his consent, is registered under the same lands with his wife. Sylvia Justice as Healing Newsletter is a direct descendant of Treaty peoples; a mix of nêhiyaw and nakawê (Saulteaux) peoples. Native Law Centre Sylvia has her Juris Doctorate (LL.B.) from the University of Saskatchewan and a Bachelor of University of Saskatchewan Human Justice (B.H.J.) degree from the University of Regina. She is a recipient of the Carol Geller 160 Law Building Human Rights Award, Foreign Policy’s Top 100 Global Thinkers Award, Social Justice Award, 15 Campus Drive 2014 Global Citizen Award and received several eagle feathers from Indigenous communities. SK S7N 5A6 Sylvia is co-founder of a global grassroots Indigenous led resistance called “Idle No More (www. idlenomore.ca). http://www.usask.ca/nativelaw/ Sylvia is a mother, grandmother, sister, and a passionate protector and defender of all lands, publications/jah.php waters, and animals. Her greatest solace and joy is being on her peoples’ land and waters. Telephone: (306) 966-6196 Fax: (306) 966-6207 The following are excerpts from Sylvia McAdam’s new book, Nationhood Interrupted: Revitalizing Email: [email protected] nêhiyaw Legal Systems.* • • • • • Chapter One: Introduction giving permission for all who are attending ahâw … pîhtokwêk the event, ceremony, or activity to come Aboriginal (Indigenous) Hunters in. It is the sacred “helpers,” male and always speak as if the keepers of female, who lead the way for any nêhiyaw the spirits of nature are in control of the gathering, event, or ceremony. So it is hunt. The hunters do not believe that their for this book. All that is contained here awareness or skills have any controlling ideally would have been shared and taught authority in their hunt. They say the to all nêhiyaw people, and all who share forces of nature are watching them, know in their circle. So this spirit of sharing everything on their minds, and what and and transferring informs the knowledge how they behave in the hunt. The spiritual provided for readers. For as long as the forces decide which animals will be made collective memory of the nêhiyawak available and caught, thus determining () can recall, their sacred ceremonies the success of the hunt. The creation of have existed with the oskâpêwis (helper) this book followed this pattern, with the leading each way. The term oskâpêwis many spirits and forces controlling its carries profound obligations and production and contents. responsibilities guided by nêhiyaw laws, - Sa’ke’j Henderson protocols, and methodologies – task and “AHÂW … PÎHTOKWÊK” IS AN a role not easily met. Each role, each ANCIENT CALL from the oskâpêwis teaching, each learning is believed to heal 2 Justice as Healing • 2015 • Vol.20, No.1 and nurture the soulflame of each human soulflame is a gift from the Creator with the creations are called manitow being. When a ceremonial song calls out and with it comes pimâtisiwin (life). wiyinikêwina, meaning Creator’s laws; the spirits keepers of nêhiyaw laws, the This life carries many obligations and however, for the human laws, they are vibrations are felt through the generations: responsibilities. Prior to the arrival of called nêhiyaw wiyasiwêwina. At the time a connection binding all the Creator’s the Europeans, a nêhiyaw child would of treaty making in territory, these children and creations. have been taken into a ceremony, a form laws guided the process. When treaties The nêhiyaw kêhtê-ayak have of welcoming him/her into the nation. became binding, it became a ceremonial historically been wary of writing down This ceremony is performed for every covenant of adoption between two the laws of their nations. child with prayer and with wâhkôhtowin families. “kiciwâminawak, our cousins: (kinship). wâhkôhtowin is constantly that is what my elders said to call you.” In affirmed and enforced throughout the nêhiyaw law, the treaties were adoptions The languages and child’s life. Since European contact, the of one nation by another. At Treaty 6 the traditions of the Indigenous birth has been disrupted, and nêhiyawak adopted the Queen and her Indigenous peoples much of the teachings that are involved children. We became relatives. When were illegalized through the Indian Act, your ancestors came to this territory, are disappearing along with the ceremonies. kiciwâminawak, our law applied. These 2015 CanLIIDocs 257 at a heartbreaking The ancient echoes of nêhiyaw laws kinship relationships were active choices, rate... can still be heard in the languages, lands, a state of relatedness or connection by and cultures of the Treaty 6 nêhiyawak. adoption. Indigenous laws, specifically When the Europeans arrived in Canada, nêhiyaw () laws, were the vehicle that Indigenous nations lived in diverse, drove the process and the signing. Many and, with this in mind, the following vibrant, and structured societies. It is of these laws have not been recorded or statement gives concession to begin likely that all the Indigenous nations understood; however, they are imperative writing down nêhiyaw laws. But the had their own laws and legal systems in treaty understanding and negotiations. spiritual laws can never be written down: which guided and directed the people It is these same laws that became hidden They need to be taught both ways in in their daily interactions with families, through the processes of colonialism and respect. When I hear “What are we going communities, and other nations. Treaty must now be revitalized for the wellbeing to do?” as I heard here today, perhaps, 6 is created on the foundations of the of the nêhiyaw Nation. we now have to seriously rely on the nêhiyaw laws and legal systems from the The women’s teachings are the knowledgeable elders and how things understanding of the nêhiyaw people. educational system of the nêhiyaw Nation. should be properly written on paper. I said Everything in creation has laws and There existed a group of women called that today, certain oral knowledge has to these are called manitow wiyinikêwina. okihcitâwiskwêwak whose role was to be written on paper. We have to call on The human laws are called nêhiyaw provide the legal “system” of the nêhiyaw our elders, the ones that know how things wiyasiwêwina. people. These women invoked the laws were conducted and how they observed, and provided remedies on a case-by- listened and properly learned this vital The Indigenous case basis, depending on the situation or information. We need to go to these things people are not a circumstances before them. As well, the and use them as protection for the future. lawless people; the women are the first to carry each child We have to teach our youth these things. born into the nation. Each human being has a profound Creator’s laws are Children are expected to assist in and sacred beginning. This beginning strict and inform braiding hair, but most importantly, our is believed to come from a sacred place every part of a mother earth’s hair. Mother earth’s hair is where the Creator resides. The Indigenous person’s life. the sweetgrass (wîhkaskwa). Sweetgrass human birth teaching is shared on the is integral and essential in any nêhiyaw understanding that, when we are born into ceremony; it is difficult to conduct a our humanity, we are born into our nation’s It is these laws that governed and guided ceremony without this sacred item. obligations and responsibilities. The first in the days when Europeans did not walk The picking and braiding of sweetgrass human being’s arrival was prepared when the territories of Indigenous people. These is a ceremony in itself, and requires the Creator gathered together all manner laws still exist and can be revitalized. knowledge and patience on the part of of animals from all over the world. After nêhiyaw laws are in the songs, the picker. Our mother earth’s teachings the earth preparations were done, the the ceremonies, and in all the sacred and the women’s teachings cannot be told Creator prepared in the spirit world. sites. The land is intertwined in a most without one or the other because they are In the spirit world, a flame was profound manner, so to separate the two interconnected. prepared: this flame would be called would mean death to many aspects of The gift of language, ahcahk iskotêw, the soulflame. The nêhiyaw culture. All the laws combined kinêhiyawêwininaw, is a powerful and Justice as Healing • 2015 • Vol.20, No.1 3 sacred gift a parent can give a child. This are diverse and unique. In this, iyiniw Reserve #118. I was about nine years old same gift has been given to the human miyikowisiwin are the at the time when I asked her, “Why do beings by the Creator. The nêhiyawak laws, First Nations understandings of you like gopher soup nohkom?” She said, have been given this language, which is Creation and sacred relationships with “When we were not allowed to leave the heard all across much of Treaty 6 territory. all of Creation. The Indigenous people’s reserve, we couldn’t hunt the moose or The nêhiyawak are the dominant nation elements of Nationhood are tied to other animals, we had no choice but to eat for most of Alberta, Saskatchewan, and sovereignty; “when these factors no longer gophers or we would die, so now I like how Manitoba. The language is complex exist then we become assimilated into it tastes.” So I sat there with her enjoying and embodies terms that are difficult to the dominant culture therefore face the our gopher soup, not understanding she translate into English; some words have possibility of losing the uniqueness and was referring to the pass and permit no English equivalent. When nêhiyawak sovereignty of First Nations.” system that imprisoned my people for so enter into their ceremonial lodges, a nêhiyaw history is not written in long in our reserved lands. My brothers spiritual language is spoken, words the history books of môniyâwak; the and I would hunt gophers for her; my are shared which are not heard in the beautiful and powerful nêhiyaw history is most peaceful memories are connected “everyday” language. The language written in the lands and waters. It’s in the to the lands and waters. My mother and

provides the names of sacred sites, lakes, pictographs, petroglyphs, rock markings, her people are from Whitefish Lake. My 2015 CanLIIDocs 257 rivers, and many other important land in the ghost dance bundles, sacred sites, father and his people are from Stony Lake. areas. Language is believed to have a and the final resting places of Indigenous I have more memories connected to both sacred spirit, and this spirit will leave peoples. nêhiyaw history is believed to be lands, which begins my story of Idle No if the language is not utilized. There is “written” in the blood memory and in the More. a spirituality embedded in the words, spiritual memories of its peoples. The rumble of logging trucks rolling songs, prayers, and history. Oral tradition This book cannot stress enough the down the Stony Lake road seemed louder depends on language to transfer and importance of maintaining the nationhood this night, enough to wake me from my transmit the critical and integral terms, of Indigenous peoples. Even as Indigenous sleep. I have a little shelter/trailer not far names, histories, and songs of Indigenous peoples “borrow” terms to apply to their from the main gravel road, kilometres peoples. The English language is adequate situation, it no way diminishes or negates from the main highway. I suppose it but the Indigenous language is preferable. their standing among any nation in the shouldn’t surprise me that they’re hauling pimâcihowin is nêhiyaw isîhcikeêwin world. out the trees from my people’s territory as (culture/way of doing things) and is fast as they could, like thieves in the night. profoundly connected to kikâwînaw askiy This book is written in This is where Idle No More began for me; (mother earth). This speaks to a pre- the hope and dream little did I know at the time my resistance existing livelihood: hunting, gathering, had begun. and fishing; a form of Indigenous of revitalizing Like anything, a journey begins agriculture pre-existed through knowledge nêhiyaw laws within somewhere, perhaps even before a person of the land. However, with the advent the nêhiyaw Nation realizes their path, each beginning as of the , pimâcihowin unique as the story. included agriculture as a “new” way of Idle No More resistance life. This is not to diminish the importance so they will raise lawful Indigenous of land before the numbered Treaties, citizens for their respective nation. This began in different for without the land and its resources creates a majority of individuals who will names, different no ceremonies could be done nor could become lawful and responsible citizens, locations through people live. The songs, ceremonies, and thereby revitalizing the inherent rights culture carry the history and knowledge and structures of Indigenous peoples. This the generations of nêhiyawak for all time. The hunters’ is the ideal. since the arrival of songs are interconnected with the lands Europeans. and waters, even to the creatures that live … deep in the earth. Nationhood is primarily about My own personal journey began when I land, language, and culture. Gaining an Chapter Six: Idle No More was writing a chapter in this book about awareness of Indigenous law will provide “Our history is written in the lands of land. I felt disconnected to my childhood non-Indigenous people insight into the my peoples.” out on the lands and waters of my people. thoughts, worldview, and nationhood I SAT WITH MY NOHKOM I decided to return after a lengthy absence, of Indigenous people before and during EATING GOPHER SOUP in the quiet of so leaving the city behind I headed home. the numbered Treaty-making process. her little house down the road from the It was this seemingly simple decision that The cultures of Indigenous peoples house I grew up in on the Whitefish Lake set my course of action in motion, forever 4 Justice as Healing • 2015 • Vol.20, No.1 changing my life. when I was young, often dragging one of won’t be, but ought to be, evaluated by Returning to the land didn’t just my parents with me to search them out. the relevant parliamentary committees.” mean a physical return; it is also an We found many of them were gone. Little To be specific, the “bill is over 400 emotional, spiritual, and mental returning. by little my heart began to break, realizing pages, containing legislative changes for Reconnecting meant it had to be done the land and waters had changed. It was 64 acts.” Further, the Indian Act would through the eyes and words of my people’s this change that I began to question. be amended to “allow First Nations history and ceremony. Returning meant All these thoughts and feelings kept communities to lease designated reserve visiting the graves of my people who leading me to continue exploring. While lands based on a majority of votes from were nearly wiped out from disease, I was exploring I began to feel a profound those in attendance at a meeting or in starvation, and Indian residential schools. connection that I can only describe as a referendum, instead of waiting for a I sat by the graves hearing once again that “falling in love.” As a lawyer, it’s difficult majority vote from all eligible voters.” If horrible history in the silence of the forest to bring this revelation for all to read. the “band members” or Indigenous people with only my dad and my uncle’s words Love and law in one sentence is not wanted a say, the onus would be on them absorbed into the trees, and the land. There done. Have you ever fallen in love? Then to show up at the referendum or meeting. are many graves with small broken down you’d know and understand the feelings The audacity of this particular

crosses with names long forgotten, only of euphoria, attachment, connection, amendment is that the “Aboriginal Affairs 2015 CanLIIDocs 257 some are remembered by those of my profound and intense affection. The need minister would be given the authority to family that survived the Hudson’s Bay to be around the object of your love so call a band meeting or referendum for Company’s arrival onto our lands. Even deeply entrenched in your soul; these are the purpose of considering a surrender though I knew little of the people who lie some of the symptoms of falling in love. of the band’s territory.” This gives the buried there, I knew they are of my blood. It’s the only way I could describe how I minister of Aboriginal Affairs a veto, Time after time, I would go to visit them. felt that summer. I fell in love with the even if the majority of Indigenous people This is our history, our history began long lands and waters. It was transformative were to vote “no” to a surrender or a re- before the Europeans came here and it will but at the same time an old feeling I still designation of land. It also takes away the be there long after I am gone. remember from childhood. power of Indian Act chief and councils To summarize some information, my Not only did I see the beauty of the to stop the minster from calling a band dad Francis McAdam (Say-sewahum) is lands and waters, I also began to see the meeting or a referendum. Further, the a hereditary okimâw (chief/leader) in a devastation of logging and other activities threshold of consent has been lowered long line of leaders before any European that were happening. I felt grief for to allow for unfair scenarios like if 50 stepped on our lands. Our first treaty the devastation and development I was people showed up from a population of okimâw is buried in the lands that we witnessing; I began to feel a profound and 2,000, those 50 could likely give consent are protecting from the extreme logging protective love for the lands in which my on behalf of the population. activities happening even as I write this people were buried and have hunted since book. We have done all that we could time immemorial. The full impacts of to get these lands back, with very little Soon I had many questions that Omnibus Budget resources; it is still in the hands of the led me to the offices of Saskatchewan Bill c45 have yet colonizer. My people’s lands are beautiful. Environment which I won’t detail here; It is in those places that I find my greatest needless to say, the logging of my people’s to be felt; however, strength, peace, and solace. trees will not stop. As it turns out, that was it does remove Through the spring and summer a minor issue compared to what was to the protection of of 2012, I explored a vast area, often come. camping in various places. I would find Someone tagged me on Facebook water in 99 per old cabins which would trigger sadness about Omnibus Budget Bill c45 in the fall cent of lakes and and loneliness but at the came time of 2012. At first I was not interested, but I waterways. an interest for the abandoned hunting felt this compelling “pull” to review it so equipment and glimpses of a past life I went back and took a second look. I was immersed in Indigenous knowledge as I angry and stunned. Omnibus Budget Bill The economic “opportunities” do not take took pictures of old sweatlodges and wood c45 was going to change the landscape in into account the treaty terms and promises. stoves. Sometimes I would fall asleep and terms of protection for waters to “loosen The treaties that are in place have not been dream at those cabins and lands. protections contained in the Navigable fully implemented nor recognized on the Stony Lake is incredibly beautiful Waters Protection Act, weaken the Canada “ground.” An example of this is the 1784 and serene. I remember my father taking Labour Code, and alter the Indian Act in Haldeman Tract; although it has been us there to swim when we were children. ways nowhere hinted at in the budget.” argued that it is not a treaty, it’s still an I noticed many changes. I went looking Its title, “budget” bill, is misleading; it agreement about land. It’s a strip of land for freshwater streams I had remembered “contains several non-fiscal items that that runs the length (and 10 km each side) of the Grand River from Lake Erie to its Justice as Healing • 2015 • Vol.20, No.1 5 source, including lands in the Kitchener/ other or had very little contact. We realized months, Idle No More became a global Waterloo region. The Haldimand Tract is we had the same concerns, so we made a grassroots movement. We tweeted and central to ongoing land claim struggles decision not to stay silent. According to Facebooked all our events, round dances, to this day. the definition of acquiesce, compliance and teach-ins. In a matter of a few months To date, Omnibus Budget Bill c45 is consent which means if a reasonable Idle No More was trending on twitter as it is not the only bill going through the minded person is silent about matters began to take hold globally. Soon we were Canadian Parliament that is problematic like Omnibus Budget Bill c45, then that connecting all over Turtle Island; our Idle and questionable. The other bills are as is considered consent. We had to reach No More calls for action were heard. follows: people. Sheelah came up with the idea of sharing this information in a form of a Idle No More became Bill C-27: First Nations Financial teach-in. Through a series of discussions one of the largest Transparency. in a Facebook chat, we planned the first Indigenous mass Bill C-45: Jobs and Growth Act, teach-in for Saskatoon on November 2012 (Omnibus Bill includes Indian Act 10, 2012. We invited as many people movements in amendments regarding voting on-reserve as possible to come and hear what Bill recent history and lands surrenders/designations), Received c45 was about as well as the other bills. sparked hundreds 2015 CanLIIDocs 257 royal assent and is now law. I remember feeling naïve, hopeful, and Bill S-2: Family Homes on Reserves confident that all we had to do was let of teach-ins, rallies, and Matrimonial Interests of Rights Act. people know, and if we could get a petition and across Bill S-6: First Nations Elections Act. going, the bill could be stopped. I’m not the continent and Bill S-8: Safe Drinking Water for First sure what the other ladies thought at the Nations. time, but these were my own thoughts. beyond. Bill C-428: Indian Act Amendments Shortly after that, I made arrangements and Replacement Act [Private Conservative to talk to Elders in Maskwacis Alberta What began as a series of teach-ins to MP’s Bill, but supported by Harper (Treaty 6); after a lengthy discussion educate about and mobilize around the government]. arranged by Mary Morin, they gave erosion of Indigenous sovereignty and Bill S-207: An Act to Amend the us their support and prayers to try and environmental protection has changed the Interpretation Act (non derogation of reach as many people as possible. They social and political landscape of Canada. aboriginal and ). Second also said we must use our own laws; we The Idle No More movement provides reading. must invoke on of our most sacred and hope and energy to millions of people. Bill S-212: First Nations Self- peaceful laws called nâtamâwasowin. The round dance became a signature Government Recognition Bill (private bill nâtamâwasowin is a law carried by act of resistance all through Turtle Island sponsored by Senator Gerry St. Germain). nêhiyaw (Cree) people in times of great with incredible songs to accompany it. The design of the above-listed bills threat and crisis. nâtamâwasowin means Many young people came forward to show are set to undermine the sovereignty and to defend for all human children of the resistance through their poetry, song, and inherent rights of Indigenous peoples by world as well as future generations. Also dance. Soon we began to recognize that focusing on individual rights, legislatively nâtamâwasowin directs us to defend for the voice of grassroots people through extinguishing treaty and Indigenous the children of all animals, plants, water, Idle No More was powerful and creative. sovereignty. This is the “modern and the winged ones – every thing in Youtube became flooded with images of legislative framework” the Conservatives creation that has a spirit. Part of defending round dances all through Turtle Island promised in 2006, but from the Indigenous is recognizing that we all want freedom, inside malls, on roads, streets, and perspective is a giant step back. Each liberation, and justice for our children. In many other places of resistance. It was bill is in varying stages in the Canadian my people’s language children are called an incredible time. It still is. It was the Parliament. To date some have passed awâsisak which means “glowing sacred winter we all danced, even as temperatures into law despite the intense opposition by flames”; in this we must view future reached -40, it did not prevent actions Indigenous grassroots peoples through the generations as sacred flames that must be of resistance. Many times I cried as I Idle No More movement. protected, loved, and nurtured. witnessed and walked with thousands of We focused on Omnibus Budget Bill With this information guiding and Indigenous peoples and allies while we c45 because it was one of the first Bills directing Idle No More, we reached carried our flags, signs, and feathers in to enter the House of Commons. It was out to people on social media. We were actions of peace, justice and solidarity. It Omnibus Budget Bill c45 that brought fortunate our call for help was answered was beautiful. the other women – Jessica Gordon, Nina by grassroots people. We had hoped to The symbol of hand holding an Wilson, Sheelah McLean – and myself reach people but Idle No More seemed eagle feather became the emblem of together asking similar questions. Prior to resonate to all people from many peace, resistance and revolution for to Idle No More, we did not know each different lands. Through the ensuring Idle No More grassroots peoples; Aaron 6 Justice as Healing • 2015 • Vol.20, No.1

Paquette provided the artwork that became people who believed it Idle No More and moya atoya nimeschikohnanahk,” which recognizable globally. There were many we had no money. Every bit of work was translates into “I am Cree, we are still artists who created profound and spiritual volunteer and many gave much of their here, they haven’t killed us off.” While works and continue to do so as a form of time. there, I heard other Indigenous people resistance to the ongoing colonization of weep recalling the horror and death they Indigenous peoples and lands. are enduring because of their lands and In the meantime, resources. I made a commitment to myself Even with all of our the extraction that I would defend the lands and waters resounding “no of Indigenous to the best of my ability. I do not want consent” protests, to return to the United Nations weeping resources goes for my lands and waters. Not only have rallies, and teach- unfettered under I come to call many Indigenous people ins, the Canadian the guise of brothers and sisters, I have come to meet state passed almost “consultation and inspiring allies and settlers who truly walked with us. I am forever grateful to all the bills aimed consent.” be a part of this incredible movement. 2015 CanLIIDocs 257 at privatizing treaty In the midst of Idle No More, we lands, extinguishing knew we were watched and monitored There is no consent for many communities; by the government; we expected it. I will treaty terms and there is no recognition of Treaty terms not go into detail about the sordid events, and promises on the ground as they are promises, as well trolls, and threats we received while continuously violated. For Indigenous as Indigenous protecting and defending Indigenous people, the ceremonies and lodges sovereignty. It happened. Law has always sovereignty. continue to pray for the haling of the been used as a weapon against those who lands and waters. stand against colonial mechanisms and More and more settler people are Although this was happening in a highly genocidal practices. Through the midst of recognizing and understanding that, questionable manner in terms of violating Idle No More, the attacks happened in the as a people, we cannot continue to constitutionally protected Aboriginal media, twitter, Facebook, and sometimes devastate the very things needed to sustain rights and treaty rights, the Canadian state we’d get messages through email. I was humanity: our lands and waters for the continued to push forward its termination more disappointed when it came from generations to come. The vibration of mandate. Indigenous people. I expected it from the earth is out of balance. Our human However, it has awakened nations of non-Indigenous people. However, it did actions and activities have taken us to people to their surroundings; questions not matter, our actions have always been a situation of crisis and threat to our and information about the environment, peaceful; Idle No More is about the love humanity and creation. Now is the time treaties and Indigenous sovereignty are of all things. During this time, the Elders for the world to reach in to that place of posted and tweeted constantly, something told me not to defend myself from the a collective profound love and peace for that has long been silent. Canadian laws attacks but to remain focussed and to all awâsisak and invoke nâtamâwasowin. are constantly changing; a gun law was develop skin “seven generations thick.” The highest accomplishment for any recently repealed after millions of dollars At times, I felt fear, but for that, too, the person in the spirit of warriors is achieving was spent. These bills can be repealed; Elders had advice; they told me to turn peace for their nation, but an even greater Indigenous Nations have stated they will “fear into courage.” achievement is to create a world of not recognize Bill c45 or the other bills. I also wanted people to know, I’m peace for future generations in a manner Allies refused to accept Jubilee medals not an environmentalist, nor an activist that sustains a vibration of love that is from the Canadian state in support of – I’m defending and protecting the lands, healing. It is not enough to say “I love Idle No More. Many other actions of waters, and creation with whom I’ve been children”: we are now called upon to take resistance were done to support, the young taught I have a kinship. My relatives are meaningful, peaceful action in times of people were especially incredible and all of creation. I follow the laws of my conflict and destruction, to remember that powerful; we saw this with the Nishiyuu people to the best of my abilities; it is all our defending is layered with collective walkers who walked hundreds of miles I can do. sacred love of all children. from their community to . I’ve As a final thought, I thought I’d like to Idle No More has taken me to different always regretted not being able to be there share nine pieces of advice for everyone. lands and I have met other Indigenous when they arrived in Ottawa and what a This is what I’ve learned, that I’ve peoples. I had an opportunity to speak at powerful arrival it was. I watched it on attributed to what I believe to be success. television, I felt such pride and emotion, the United Nations in Geneva Switzerland, I declared in my language, “niya oma I also had hope. We always struggled 1. Walk as if the Creator is physically with funds; all of our work was done with nehiyaw, keyapihc oma etahkweyak, Justice as Healing • 2015 • Vol.20, No.1 7 walking with you by always listening to Justice as Healing is published by the Native Law Centre, University of Saskatchewan. your inner “voice” that I call the spirit We welcome and invite your submissions, comments and ideas. Newsletter submissions world voice. can be made via email or on USB (formatted in Microsoft Word) and accompanied by 2. Have breakfast any time of the day a double-spaced typed copy. Correspondence and submissions should be sent to: and enjoy it. 3. The earth Elders and okihcitâwak are Meredith Maloof, Editor right, go with their knowledge; believe in Justice as Healing Newsletter the prophecies and Indigenous knowledge. Native Law Centre 4. Find solace and contentment, you University of Saskatchewan will need it many times in your journey; 160 Law Building 15 Campus Drive I found mine in the lands and waters of Saskatoon SK S7N 5B8 Canada my people’s territory. http://www.usask.ca/nativelaw/jah/ 5. Always believe that we can change our communities to be better, even if you Telephone: (306) 966-6189 Fax: (306) 966-6207 are one voice or four. Find your voice email: [email protected]

and never be silent; whether it be in song, 2015 CanLIIDocs 257 dance, art, poetry – it is you voice of resistance. 6. Always give back; even if it’s a loonie to a small child who wants bubble gum. 7. Give up your vehicle and walk; it’s a small sacrifice you won’t regret. 8. Never stop learning and listening, it’s the breath of life. Our breath is the same breath of our ancestors; it is timeless. 9. Find that place of forgiveness, even if it hurts a lot. Just mix up that order, no one item is more important than the other. It goes without saying, though: always love and forgive your children. I am forever changed by Idle No More. This journey has not ended; it’s still unfolding as I write this. My journey takes me back to my people’s lands and waters; it is in the lands and waters that Indigenous people’s history is written. Our history is still unfolding; it’s led by our songs and drums. By that, I will say let our actions unfold the future. Let us be Idle No More. ... * Nationhood Interrupted: Revitalizing nêhiyaw Legal Systems is published by Purich Publishing Limited. The book is available at all major bookstores and can be ordered online at www. purichpublishing.com

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