Kanienkehaka (Mohawk) Nation, State Policies, and Community Resistance : a Pedagogical Tool
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University of Massachusetts Amherst ScholarWorks@UMass Amherst Doctoral Dissertations 1896 - February 2014 1-1-1992 Kanienkehaka (Mohawk) nation, state policies, and community resistance : a pedagogical tool. Donna K. Goodleaf University of Massachusetts Amherst Follow this and additional works at: https://scholarworks.umass.edu/dissertations_1 Recommended Citation Goodleaf, Donna K., "Kanienkehaka (Mohawk) nation, state policies, and community resistance : a pedagogical tool." (1992). Doctoral Dissertations 1896 - February 2014. 5079. https://scholarworks.umass.edu/dissertations_1/5079 This Open Access Dissertation is brought to you for free and open access by ScholarWorks@UMass Amherst. It has been accepted for inclusion in Doctoral Dissertations 1896 - February 2014 by an authorized administrator of ScholarWorks@UMass Amherst. For more information, please contact [email protected]. KANIENKEHAKA (MOHAWK) NATION, STATE POLICIES, AND COMMUNITY RESISTANCE: A PEDAGOGICAL TOOL A Dissertation Presented by DONNA K. GOODLEAF Submitted to the Graduate School of the University of Massachusetts in partial fulfillment of the requirements for the degree of DOCTOR OF EDUCATION May 1992 School of Education KANIENKEHAKA (MOHAWK) NATION, STATE POLICIES, AND COMMUNITY RESISTANCE: A PEDAGOGICAL TOOL A Dissertation Presented by DONNA K. GOODLEAF Approved as to style and content by: Copyright by Donna Kahenrakwas Goodleaf 1992 All Rights Reserved ACKNOWLEDGMENTS The task of writing this dissertation could not have been accomplished without the love, support, commitment, encouragement, and inspiration of many people, only some of whom I have the opportunity to mention here. Dr. Meyer Weinberg, a world renown expert and scholar in the field of minority relations in education and racism, has provided me with tremendous encouragement and insight in writing this dissertation. Throughout my doctoral program, Meyer has devoted an enormous amount of rigorous time and effort in criticizing and challenging me in a very supportive way that strengthened and inspired me to make happen the reality of obtaining a doctoral degree come true for me. For this, I extend my deepest and sincerest gratitude to Meyer for his unconditional support and commitment of sharing his knowledge and teaching me. I wish to extend my sincere thanks and gratitude to my other committee members: Dr. Sonia Nieto and Dr. John Bracey, for their most invaluable time and effort in contributing ideas and recommendations in the completion of this dissertation. To my mother, father, sisters, brothers, and family relatives, I wish to thank you with all my heart for your unconditional love, emotional support, understanding, laughter and warmth. Your words of encouragement have sustained and strengthened me which helped alleviate the aches and pains that accompanied this journey of iv accomplishing the task of writing a dissertation. Nia'wen kowa. I wish to acknowledge and offer my deepest gratitude to my friends at school, home and across the country for their constant encouragement and support in rallying me to the final end. As a scholar, colleague, Indigenous sister, and personal friend, Silaine, thank you for your "left field" sense of humour, warmth, encouragement, and inspiration to continue on to the better end. Nia'wen kowa for being there when I desperately needed a friend to talk with and a shoulder to lean and cry on when 1 felt like the world was crumbling down on me. Nia'wen kowa. I wish to dedicate this dissertation to my nieces, nephews, my people, and to my ancestors, who have given me the spiritual strength, guidance, and hope to carry on the responsibilities of working towards a vision of liberation that seeks, to bring universal justice and peace in this world for today's children and the next seven generations yet unborn. Nia'wen kowa. Finally, I wish to also dedicate this dissertation to all my sisters and brothers from other Indigenous nations across the Turtle Island who have also risked their lives by coming to Kanienkehaka territory to stand side by side with my people to carry out our duties and responsibilities of protecting and defending our land, children, and nation once again against colonial forces. Nia'wen. v ABSTRACT KANIENKEHAKA (MOHAWK) NATION, STATE POLICIES, AND COMMUNITY RESISTANCE: A PEDAGOGICAL TOOL MAY 1992 DONNA KAHENRAKWAS GOODLEAF, B.A., TRENT UNIVERSITY M.A., UNIVERSITY OF MASSACHUSETTS Ed.D., UNIVERSITY OF MASSACHUSETTS Directed by: Professor Meyer Weinberg Historically, throughout the world, Indigenous nations have been subject to colonial policies and practices which deliberately seek to obliterate the way of life of Indigenous societies. The Kanienkehaka nation is but one of the thousands of such nations struggling to survive and resist against state invasions within traditional national territories. This study examines the current conflict-relationship between the Kanienkehaka nation and the State (U.S./Canada) from a historical/cultural/political framework. The Oka crisis of July 11, 1990 will serve as a case study. This study also constructs pedagogy that examines both U.S./Canadian governmental policies towards Indigenous nations, specifically the Kanienkehaka nation. This curriculum is designed to assist teachers place each chapter in an educational context by specifying central themes that revolve around the historical/contemporary relationship existing between the Kanienkehaka nation and the State. vi TABLE OF CONTENTS Page ACKNOWLEDGMENTS . iv ABSTRACT. vi GLOSSARY.viii Chapter 1. INTRODUCTION . 1 2 . LITERATURE REVIEW. 19 3. THE SETTING. 47 4. EMBATTLED MOHAWKS: PRELIMINARY SKIRMISHES . 66 5. KANEHSATAKE (OKA) CRISIS - JULY 11, 1990 . 103 6. GOVERNMENT'S RESPONSES TO OKA CRISIS . 137 7. RESISTANCES AND RESPONSES: LIFE BEHIND THE BARRICADES. 177 8. "THE WHOLE WORLD IS WATCHING". 2 07 9. CONCLUSION. 233 APPENDICES A. CURRICULUM. 254 B. MAPS. 297 C. DOCUMENTS. 302 BIBLIOGRAPHY . 359 vn• • GLOSSARY Ganienkeh - Land of the flint Guswantah - Two Row Wampum Belt Agreement symbolizing the social and political relationship based on co-existence of respect, peace, and non-interference between two sovereign nations. Haudenosaunee or Hotinonsione - People who build; or, people of the Longhouse Kahnawake - By the rapids Kahnawakeronon - People of Kahnawake Kaianerekowa - The Great Law of Peace Kanehsatake or Kanesatake - Place of the crusty sand Kanienkehaka - People of the flint Oyaner (clanmother) - Good path Rotiskenrahkete - Those who carry the burden and responsibility of protecting the origins; or, who carry the burden of peace and justice Rotiyaner (chief) - He makes good path vm CHAPTER 1 INTRODUCTION Global Context Historically, throughout the world, Indigenous nations have been subject to colonial policies and practices which deliberately seek to obliterate the way of life of Indigenous societies. The Kanienkehaka (a.k.a. Mohawk) nation is but one of the thousands of such nations struggling to survive and resist against state invasions within traditional national territories. As a part of reclaiming the Indigenous language that shapes the worldview of Kanienkehaka people, the term Kanienkehaka will be used throughout this dissertation as opposed to the European word Mohawk. There are exceptions, particularly in identifying the administrative office of the Longhouse which is the Kanienkehaka Mohawk nation office in Kahnawake. Let us first review information that is critical to understanding the issues affecting Indigenous peoples worldwide. Although there is no universal definition of Indigenous peoples, the United Nations Working Group on Indigenous populations has accepted the definition developed by the Special Rapporteur in 1982 which defines Indigenous peoples as follows: Indigenous communities, peoples, and nations are those which having a historical continuity with pre-invasion and pre-colonial societies that developed on their territories, consider 1 2 themselves distinct from other sectors of the societies now prevailing in those territories, or parts of them. They form at present non¬ dominant sectors of society and are determined to preserve, develop and transmit to future generations their ancestral territories, and their ethnic identity, as the basis of their continued existence as peoples, in accordance with their own cultural patterns, social institutions and legal systems (Aga Khan, bin Talal, 1987: 8). In addition, Indigenous peoples also share a worldview that is considered to be a sacred and spiritual relationship to the land and waters known as Mother Earth. In turn, this sacred worldview of reverence and respect for the land and all life's creation is manifested in traditional songs and ceremonies. In most Indigenous societies, it is believed that as caretakers of the land, Indigenous peoples have been assigned sacred duties and responsibilities by the Great Spirit to ensure that the land and all life's creations are preserved and remain intact in order to maintain the existence and continuous survival of Indigenous nations as distinct peoples within the world community. Thus, in the Haudenosaunee Confederacy's message to the western world: The Haudenosaunee, or the Six Nations Iroquois Confederacy, has existed on this land since the beginning of human memory. Our culture is among the most ancient continuously existing cultures in the world. We still remember the earliest doings of human beings. We remember the original instructions of the Creators of Life on this place we call Etenoha - Mother Earth.