August 2020

Indigenous Peoples and Human Rights

Sunday, April 5, 2015

Natives Rally against Racist Violence in Gallup NM

Red Nation March Demands End to Racial Violence against Natives

Thanks to Kris Barney, Dineh, for sharing his photos.
Watch videos of event below.


By Censored News
The Red Nation March to End Racial Violence toward Natives was organized to demand a halt to racist violence against Natives in Gallup, N.M. Those who have been murdered in Gallup were remembered during the day's events.

The demonstration, press Conference and speak out was held on Saturday, April 4. The march was down Route 66 to the Chamber of Commerce, followed by a press conference and community speak out in front of the Chamber of Commerce.
Organizers said, "As we march, we will hold signs of the more than 170 Native people who have died unnatural deaths since the closing of the Na Nizhoozhi Center, Inc. detox center in July 2013. We hold the City of Gallup responsible for these deaths and for its continued negligence and active discrimination against Native people living in Gallup—especially the poor and homeless."
We demand responsive, humane, and dignified treatment of our Native relatives in Gallup. To accomplish this we call for:
1) an ethical investigation of the Gallup Detox Center to be jointly undertaken by the City of Gallup and the Navajo Nation;
2) the abolition of criminalization and racial discrimination of Native people, especially our poor, homeless and LGBTQ relatives. To accomplish this we call for the repealing of all anti-homeless and anti-poor laws. We demand an end to the aggressive panhandling ordinance in Gallup and the forceful use of the New Mexico Detoxification Act to harass Native people and excessively place them in protective custody;
3) the abolition of economic and cultural exploitation of Native people. We demand the investigation of predatory pawn, lending and car dealerships in Gallup; encouraging and securing Native leadership in local political structures; and encouraging and promoting Native-owned businesses in the City; and
4) the enforcement and examination by the State of New Mexico, McKinley County Commissioners, and City of Gallup regarding the laws regulating and limiting liquor licenses that otherwise profit from the deaths of Native people.
McKinley Community PLACE MATTERS
McKinley Community Health Alliance
W.O.R.D. (Women Organized to Resist & Defend)
A.N.S.W.E.R. (Act Now Stop War End Racism) Coalition
The Party for Socialism and Liberation
Albuquerque Peltier
Kiva Club
Red Student Faction
More photos in the news at El Jacarita:

The Red Nation Marches on Gallup, Demands End to Racist Violence Against Natives

HAWAI'I: Mauna Kea Vigil Grows Defending Sacred Mountain

"Kamahana Kealoha of O'ahu holding the Mohawk Unity Flag. Photo Courtesy Sacred Mountain Mauna Kea

Media Contacts: Kaiulani Milham   
      Kamahana Kealoha

(MAUNA KEA, Hawai’i Island, April 4, 2015) — Kanaka warriors representing several islands in the Hawaiian Islands and a multi-ethnic group of supporters continue their vigil at 9,000 feet above sea level to protect Mauna Kea also known as Mauna A Wakea on Hawaiʻi Island. Worldwide attention is growing.

Photo Courtesy Mauna Kea Sacred Mountain
The warriors (or “protectors”) are protecting the mountain from the construction of a 30-meter telescope (TMT), which is a desecration of the most sacred place in the Hawaiian Islands. The peaceful protest has been ongoing for several years but in the past several months has gathered more momentum and support from Hawaiians and other non-Hawaiians around the world.

Cars and trucks flying the Hawaiian flag and adorned with ti leaves continue to line both sides of the Mauna Kea Observatory Access Road where the protectors have positioned themselves.

Good Friday, April 3, was a peaceful day for those who had gathered to protect the mountain from construction of the TMT and further desecration. The day began with Hula Hālau, participants in this year’s Merrie Monarch Festival, gathering and engaging the protectors in a cultural ceremony at the ʻahu (alter) at Puʻu Huluhulu, located near the entrance to the sacred summit.

An estimated 100 multi-ethnic protectors, many of them families, spent Good Friday and today monitoring access to the mountain while at the same time engaging in cultural practice and enjoying a beautiful day, including kanikapila, hula and pūpaʻakai (the traditional custom of sharing food). The road was lined with protest signs held by keiki (children), makua (adults) and kupuna (elders).

At approximately 1:30 p.m. today, Kamahana Kealoha, facilitator of the group Sacred Mauna Kea, formally presented the Unity Flag (also known as the Warrior Flag) of the Mohawk Nation, which supports the protectors and their cause.
Photo Courtesy Sacred Mauna Kea

The protective stance that the Kanaka have taken atop Mauna Kea coupled with the arrests of kupuna on Thursday, April 2 compelled Hollywood star and Hawaiian Idol Jason Momoa (“Game of Thrones” and “Aquaman” fame) to reportedly take a leave of absence from a film production in Los Angeles to fly home to Hawai’i to do what he can as a prominent public figure to lend his voice and celebrity to protecting the mountain. Today was his second day with the protectors.

Today, Lanakila Mangauil, the 28 year-old charismatic leader of the movement to protect Mauna Kea, updated and strategized with the hui of protectors. After Momoa had listened attentively to an inspirational speech by Mangauil, he had a private conversation with Manguail. Following this meeting, Momoa went to the sacred summit with his cameraperson.

Sacred Mauna Kea is receiving donations from Native American tribes, and others, for the purpose of supporting all efforts to protect Mauna Kea, including future bail for kupuna. Kupuna, up to 75 years of age, were among the first protectors taken away during the arrest of more than 30 protectors on Thursday, April 2.

Supporters bailed out all of the detainees within hours of their arrests. Funds such as Sacred Mauna Kea continue to welcome donations to assist with any future bail. The group also is continuing to request donations for flights to and from Hawaiʻi between the other Hawaiian islands as well as much-needed accommodations, including food, ground transportation and other essentials. Visit

For more information and updates, visit On Twitter #AOLETMT.

Photos Courtesy Sacred Mauna Kea

Note to Editors: Photographs are available at (all photographs courtesy Sacred Mauna Kea).

Zapatistas 'The Storm, the Sentinel, and Night Watch Syndrome'


The Storm, the Sentinel, and Night Watch Syndrome

Enlace Zapatista
Italiano, Francais, Espanol

Dear friends and enemies: so… err… umm… the thing is… well… remember that at the end of our March 19, 2015 text entitled “About the Homage and the Seminar,” we said that the organization of the seminar was a mess? Well, we have honored that claim: the email address to which we asked you to send your registration information is wrong, erroneous, in other words, that’s not the one. The correct email is: Okay, okay, okay. It’s on me. Sincerely, yo merengues.
The Storm, the Sentinel, and Night Watch Syndrome
April 2015.
To the compañeroas of the Sixth:
To all those interested:
Although it may not look like it, the following is an invitation… or is it a challenge?
If you are an adherent to the Sixth, if you are from the free, autonomous, alternative, independent media or whatever it’s called, if you are interested in critical thought, then accept this invitation to the seminar, “Critical Thought versus the Capitalist Hydra.” If in addition to accepting this invitation you would also like to attend the seminar, please follow this link:
If you are an invited speaker,[i] a similar letter will be sent to you via the same channels through which you have already been contacted. The difference will be that the invitation letter sent to the speakers will contain a “secret clause.”
Ok then, the invitation is really something like the wrapping paper.
Inside, further down below and to the left, you will find…
The Challenge
Oh, I know. The classic beginnings to a Zapatista reflection: disconcerting, anachronistic, silly, absurd. As if not really putting in any effort, as if just sort of putting it out there, a kind of “we’ll leave you to it,” or “see what you can do with it,” or something like “it’s on you.” It’s almost like they toss out a piece of a jigsaw puzzle and expect that people would understand that they are not just describing one part of reality, but have the entire image in mind. As if they saw the completed jigsaw puzzle, with its precise figures and colors in place, but with the border of each piece still visible, as if to point out that the whole exists because of all the parts, and of course, that each part acquires its meaning in relation to all the others.
As if Zapatista thinking demands that we see that what is missing is that which is not, that there is more than what is, that there is more than what is immediately perceptible.
This is something like what Walter Benjamin did with Paul Klee’s “Angelus Novus.” Reflecting on the painting, Benjamin “completes” it: he sees the angel, but he also sees what the angel sees, he sees how it has been thrown back by what it sees, he sees the force that assaults it, the brutal footprint of that force. He sees the jigsaw puzzle as complete:
“There is a painting by Klee named ‘Angelus Novus.’ It shows an angel looking as though he is about to move away from something that has him paralyzed. His eyes stare, his mouth is open, his wings are spread. This is how one imagines the Angel of History. His face is turned toward the past. Where we perceive a chain of events, he sees a single catastrophe that piles ruins upon ruins and hurls it at his feet. The angel would like to stay, awaken the dead, and mend that which has been shattered, but a hurricane blows in from Paradise that entangles itself in his wings and is so strong that the angel can no longer close them. The hurricane overpoweringly propels him into the future, to which his back is turned, while the pile of debris before him grows skyward. This hurricane is what we call progress.” (X, “Theses on the Philosophy of History”)
And so, it is as if our reflections were a dare, one of the Riddler’s enigmas, one of Mr. Bane’s challenges, one of the wildcards the Joker pulls while asking, “Why so serious?”
It is as if the cat-dog—at once superhero and supervillain, Sherlock and Moriarty—bursts onto the scene harassing everyone with questions: “What do we see? Why? Toward where? From where? For what?”
It is as if we were thinking the world, questioning its clumsy rotation, debating its course, challenging its history, disputing the rationality of its evidence.
It is as if, for even just one moment, we were…
The Sentinel
You can observe that a military installation will usually have posts set up along its periphery. They’re called “Observation Towers,” “Guard Posts,” or “Watchtowers.” These posts are there for surveillance of the surroundings and access points to the installation in order to know who or what approaches or moves or stays in the surrounding area. Well, these surveillance posts (in the Zapatista camps we call it “la posta”, I’m not sure why; for example, we say, “You take the posta at 0000 hrs,” or “the posta’s shift changes at 1200,” etc.) serve to inform or alert the rest of the installation, and to contain or detain anyone who tries to enter without authorization. Whoever is currently occupying the observation post is the guard, the lookout, the sentinel. In addition to keeping watch and staying alert to whatever happens, the sentinel is the one who sounds the alarm in case of an attack or any other event.
According to us Zapatistas, theoretical reflection and critical thought have the same task as the sentinel. Whoever works on analytic thinking takes a shift as guard at the watchpost. I could go into detail about the location of watch post within the whole, but for now it’s enough simply say that it is also part of the whole, nothing more, but nothing less. I say it for all those[ii] who would claim to:
– Be either above or outside of everything, as if they were something separate, and hide behind “impartiality,” “objectivity,” “neutrality.” They claim to analyze and reflect from a standpoint of indifference in their impossible laboratory that manifests as science, seminar, research study, book, blog, creed, dogma, slogan.
– Or those who confuse their role as night watch and instead designate themselves as the new doctrinaire priests. Although they are only sentinels, they behave as if they were the leading brain which mutates into criminal tribunal whenever convenient. From there, they order everyone around, judging, absolving, or condemning. While we recognize the fact that nobody pays any attention to them—reality always being so markedly rebellious—it does nothing to restrain them from their (not infrequently intoxicated) delirium.
The sentinel is related to the observation post in question. But we will return to this in one of the interventions we make in the seminar.
For now, it’s enough to say that, overwhelmed, overtaken by the task of critical observation in a world that is so deceivingly instantaneous, during his shift as guard, the lookout can fall into…
Night Watch Syndrome
Well, it turns out that after some time, the sentinel “exhausts” his capacity for vigilance. This “exhaustion” (which we Zapatistas refer to as “Night Watch Syndrome”) consists of, broadly speaking, the development, after some time spent on watch, of a type of “looped perception” or “recorded perception”. That is, the night watch reproduces the same image over and over in their conscious perception, as if nothing ever changed, as if any changes were part of the image’s normal state of being. It has to do partly, I suppose, with visual perception but it also has to do with the desire to not have anything change up the routine. So, for example, the night watch does not want any danger to appear, and that desire actually affects what he sees. “Everything is fine, nothing bad is going to happen,” he repeats to himself over and over, and this translates over into his actual evaluation of reality. His objective is to be able to hand in a brief report about his watch: “nothing new.” All of this that I’m explaining comes from empirical observation, not from a scientific study. Over years and years of keeping watch, it is what we concluded from our own (limited) experience. Having the persistent doubt about whether we should rely on science or on traditions and customs, we asked someone who would know about neuroscience. They told us that the phenomenon does exist, although they don’t know exactly why (before you all pelt me with the different strains and positions within psychology, I’d like to clarify that the only thing that I confirmed is that the phenomenon is real, verifiable). So then, well, why does it happen? Well, you all can figure that out—it would be good if while you’re at it, you come to an agreement on what the object of study is in the “science” of psychology.
So then, that person told us that about something called “selective attention” and sent us a book that was written a long time ago (that is, one that is written clearly and easily understood). In so many words, it is about how we only pay attention to a small part of what we see in a given moment and ignore the rest. So then, this ignoring the rest is our “blindness to change” or “blindness by inattention.” It is as if, by filtering the parts of the image that we see, we become blind to that which we have not selected as important.
For now we won’t develop this idea further, but, in sum, “night watch syndrome” consists of:
a) Not keeping watch over the whole, but only one part of the whole.
b) When the guard “tires,” the guard does not perceive the changes that appear in the zone under watch because those changes are imperceptible to him (that is, they don’t merit attention).
In order to counteract this, we use various tactics: One of them is indirect observation, “peripheral vision,” or, in colloquial terms, “looking sideways.” The indirect gaze allows the person to detect changes in the routine. There should be explanations for this in neuroscience also, but I think that in that area we are lacking study.
Other forms of resolving the sentinel’s fatigue are: assign two or more guards to cover the same post; or reduce the time at the post and increase the frequency of shift changes.
Perhaps there are other ways to ensure that the sentinel does his job.
But the important thing is that one must be vigilant for any sign of danger. This does not mean sounding the alarm once the danger is present, but rather to watch for the signs, evaluate them, interpret them—in sum, think about them critically.
For example, those storm clouds on the horizon, do they signal a passing rainshower? How intense will it be? Is it coming closer or moving away? Or, is it something bigger, more terrible, more destructive? If that is the case, one must alert everyone to the imminence of….
The Storm
Okay, so the thing is that we, the Zapatistas, see and hear a catastrophe coming, and we mean that in every sense of the term, a perfect storm.
But… it’s also true that we Zapatistas see and hear that people with great knowledge say, sometimes with their words and sometimes with their attitude, that everything continues on more or less the same.
They say that the reality that we are confronted with presents only small variations that do not significantly alter its path.
In other words, we see one thing and they see another.
We see the tendency to resort to the same tactics of struggle, to continue with marches, real or virtual, with elections, surveys, and rallies. And at the same time and in related manner, we see the development of new parameters for “success,” a kind of applause-o-meter that functions, in the case of protest marches, inversely: the better behaved the march (that is, less protest), the more successful. New partisan organizations are created, plans are laid out, strategies and tactics developed, creating a veritable juggling act out of actual concepts.
As if state, government, and administration were all the same thing.
As if the state were the same, and had the same functions, as it did 20, 40, 100 years ago.
As if the system were also the same and used the same forms of subordination and destruction. Or, to put it the terms used by the Sixth: the same forms of exploitation, repression, discrimination, and dispossession.
As if up there, above, Power had continued on without varying its mode of operation.
As if the hydra had not regenerated its multiple heads.
So we think that either they or we have “sentinel’s syndrome.”
We Zapatistas look sideways at these shifts in reality. We pay more attention, climb to the top of the ceiba [tree] to try to see further, not to see what has happened but to see what is coming.
And well, what we see is not good at all. We see that what is coming is something terrible, even more destructive than before, if that’s possible.
But we also see that those who think and analyze aren’t saying anything about this. They keep repeating what they were saying 20 years ago, 40 years ago, a century ago.
We see that organizations, groups, collectives and individuals continue doing the same old thing, presenting false and exclusionary options, judging and condemning the other—that which is different.
And what’s more: expressing disdain toward us for what we see.
So, as you know, we are Zapatistas. And that means a lot of things, so many that in the dictionaries in your languages there aren’t even words for it.
But it also means that we always think that we could be mistaken. That perhaps everything continues on pretty much the same, without major changes. That perhaps the Ruler continues to rule the same as decades ago, centuries ago, millennia ago. That what is coming is perhaps not so serious, but just a minor adjustment, a resettling of the sort that isn’t even worth talking about.
So the options presented are either no thinking, no analysis, no theory, or the same as always.
So we Zapatistas think that we have to ask others,[iii] from other calendars, different geographies, what it is that they see.
I think it’s like when a sick person is told that what they have is very serious, or like we say here, “está cabrón”, and so they have to look for a second opinion.
So we say in this case that there is a failing in the thinking, or theory. That could be our failing or that of others, or maybe both.
So despite being generally distrustful, which is indeed our tendency, we do have some faith in the compañeras, compañeros and compañeroas of the Sixth. But we know that the world is very big, and that there are others who also engage in this task of thinking, analyzing, watching.
So we think that we need to think about the world, and also about each of our calendars and geographies.
We think that, even better, we should have an exchange of thought. Not like an exchange of commodities, like in capitalism, but rather as if we make a deal that I’ll tell you what I’m thinking and you tell me what you’re thinking, like a meeting of our thoughts.
But we don’t think that this is any old meeting, but rather a big one, very big, worldwide even.
We Zapatistas, well, we don’t know a lot. Just a little, and even that with struggle, about our compañeroas, compañeras, and compañeros of the Sixth.
And we’ve seen that in some places, these meetings of thought are called “seminarios” [seminar or seedbed], and we think this is because seminario means seedbed, that is, where seeds are started that sometimes grow quickly and sometimes take awhile.
So we think we should make a seedbed of ideas, of analysis, of critical thinking about how the capitalist system currently works.
And that seminar or seedbed is not just one place or time. Rather, it takes awhile and happens in many places.
That’s why we say that it’s a “dislocated” event, that it doesn’t happen in just one place but in many places, all over the place. And we say that it is worldwide because there is critical thinking in all of the worlds that there are, that everywhere people are asking what is going on, why, what to do, how, and all of these things that are thought through theory.
But, we think, this has to start in a place and at a time.
So, this collective seedbed will start in a particular place, and that place is a Zapatista caracol. Why? Because here the Zapatista communities use the caracol to call and convoke the collective.
So for example, if there is a community problem, an issue that has to be resolved, the caracol is sounded and all of the community knows that there is a collective meeting so that thought can be spoken.
Or to see what we will do to resist. So we could say that the caracol is also one of the instruments of the sentinel; it alerts the community to danger.
So the place is, then, a caracol Zapatista: the caracol of Oventik, in the mountains of the Mexican southeast, Chiapas, Mexico.
And the starting date is May 3. Why May 3?
Well, in our communities this is the day of planting, of fertility, of harvest, of seeds. It is the day of Santa Cruz.
Custom in the communities is to plant a cross in the earth at the beginning of the river, or the stream or spring that gives life to the village. This signals that the place is sacred, and it’s sacred because water is what gives life. So May 3 is the day that the communities ask for water for the planting and for a good harvest. The villagers go to the source of the water to make offerings, that is, they talk to the water, give it flowers, a cup of atole, incense, some chicken soup without salt. In other villages they give it a shot of alcohol, but since alcohol is prohibited in the Zapatista communities they give it soda pop. The chicken soup they offer the water doesn’t have salt so that the water doesn’t dry up. While they are carrying out the offering ceremony, they play music and everyone begins to dance, children, young people, old people. When the offering is over the community gathering begins. The food they have brought is distributed: atole agrio, chicken, beans, squash. They eat there together next to the water source, collectively. After that, they go home. And out of pure joy they continue dancing in the village and eat together and share coffee and bread. There are Zapatista compas who are carpenters, and they celebrate this idea too; they say they make a cross out of whatever wood they can find and put it in the ground when they begin construction. They say this is because of the responsibility of the worker—with this act the worker expresses responsibility for the construction and puts effort into it so that it turns out well, because it is on him that it turn out well. So now you know. See what you can do with it. If you accept the challenge or not, it’s on you.
Note: the following is only for those who are going to present. That is, it will only go out in the formal invitations that we send to those who are going to speak. Don’t go around publishing it because it is a….
Secret Clause:
All of this is so that you understand the context, as they say, of the seminar.
What do we expect of you?
We want you to understand that people are coming from very far away, and will have sacrificed pay and time to come listen to what you are going to present. They do not come out of idleness, or because they are going to learn something. They don’t come because it is trendy or because they are ignorant. They come because perhaps they see those storm clouds on the horizon, because the rains and winds are already battering them, because their hunger to understand what is happening is not satisfied, because they sense the storm that is coming.
So just like we Zapatistas respect you, we ask that you respect these people. There will be a gate-crasher here and there, but the majority are our compas. They are people that live and die struggling, without anyone, other than us Zapatistas, noticing. For them there will be no museums, no statues, no songs, no poems, and their names will never appear on subway cars, as street names or neighborhood names. They are no one, of course. And not despite that but precisely because of it, for us Zapatistas they are everything.
So don’t be offended, but do not bring with you slogans, dogmas, condemnations, or fads; don’t repeat what others have said before or elsewhere; don’t nourish lazy thinking; don’t try to impose dogmatic thinking; don’t spread deceptive thinking.
We ask that you bring your word and use it to provoke thought, reflection, critique. We ask you to prepare your message, sharpen it, polish it. We ask that you use your message to honor those who will receive it, and not academia or its equivalents, even if that might come in the form of a shaking, a slap, or a scream.
The seed that we ask of you for this seminar or seedbed is one that questions, provokes, feeds, and compels us to keep thinking and analyzing. It is a seed that allows other seeds to hear that they must grow and they must do it their way, on their calendar and in their geography. Oh yes, we know: your prestige will not swell, nor your bank account, nor your share of fame. Neither will you find new followers, disciples, or flocks.
What’s more, you won’t even see the only sign of success that will come as a result, which is that in other places, on other calendars and in different geographies, others[iv]will challenge it all and discuss, debate, question, critique, imagine, believe.
This is what we ask of you. This and only this.
From the concierge of the Little School, now outfitted as the “Office of Protocol, Design, and Printing for weddings, quinceñeras, divorces, baptisms, frustrated graduations, seminars, and other events.” I am currently hanging signs that say “No credit available today, or tomorrow either,” and “Life vests available upon order,” “Get your pirated telescope very-cheap-everything-legal-my-dear-of-course,” “This establishment does not discriminate on the basis of myopia.”
Mexico, April of 2015.
[i] The text uses “invitadoas,” or invited speakers, to give a range of possible gendered pronouns including male, female, transgender and others.
[ii] The text uses “aquelloas” to give a range of possible gendered pronouns including male, female, transgender and others.
[iii] The text uses “otroas” meaning “other,” to give a range of possible gendered pronouns including male, female, transgender and others.
[iv] See iii.

AIM West: Junipero Serra was no saint!

AIM high!
By Tony Gonzales AIM West
Censored News

Junipero Serra is/was no Saint!  The Pope is Wrong!
AIM-WEST stands with our relations today in Carmel Mision by the sea.
Today will strive to do this rally at this time near a California (21) mission whether Serra is made Saint or not, and to pray and honor those who are buried on or near each mission while under enslavement, 62,000 alone documented, and perhaps 100,000!  Come rain or shine!!!  Call out the masses!
Read the book, "A Cross of Thorns"
 by Elias Castillo, with introduction by Valentin Lopez, California Chairman of Amah Mutsun nation.
This cannot go unchallenged!!  Mother Earth is our Mother and saint of all our relatives!
All things start small, like the flutter of the wings of a butterfly, a revolution has begun...AIM supporters standing in front of SF Mission Dolores Sunday, April 5, 2015 to protest the Popes decision to make a Saint of Junipero Serra.

AIM-WEST to hold rally in SF Mission Dolores in opposition to Canonization of Friar Junipero Serra!  NO Pasara!

Greetings to you.  As you are aware the Catholic Pope Francis last January announced that he will canonize to Sainthood Friar Junipero Serra (known for California’s 21 missions) in September, upon his next trip to the US.  The announcement surprised, and left many California Indian nations, and peoples in disbelief, indeed, across Indian land, much to their dismay.  

On Sunday, April 5, 2015 from 10 am - 12 noon AIM-WEST, in lieu of many friends and relations not able to attend an organized rally in Carmel Mission in Monterey, is a San Francisco inter-tribal human rights based community organization, wishes to extend an invitation to friends and supporters to join with us in a rally to oppose the Sainthood of Friar Junipero Serra by bringing attention to our concerns to La Mision! at Mission Dolores, 320 Dolores Street/16th.  

The public, and media are also welcomed to join the occasion and learn more about this dark period in California's history from an Indigenous point of view, during the establishment of the 21 missions by the Spanish.  Come and engage with inter-tribal peoples in solidarity with the rally to say together "No to Friar Junipero Serra a Saint!”  and also in opposition to the advancement of the Doctrine of Discovery, the Catholic Papul Bulls that ordained their right to colonization.  For example, in 1493 Pope Alexander VI issued a law granting Spain’s dominion over all lands that Columbus had located.

A recent well documented book written by former San Jose Mercury writer, Mr. Elias Castillo, titled “A Cross of Thorns” the Enslavement of California’s Indians by the Spanish Missions” clearly exposes this period in terms of the deaths, torture, beatings on a daily bases, with impunity.  The tragedy of the decimation of entire Indigenous nations under the leadership of Friar Junipero Serra, responsible for the deaths of approximately 100,000 California Indians and the complete extermination of many Native tribes, futures and languages during the establishment of these missions/presidios, and left many California Indian nations that survived with historic trauma, generations of oppression and pain, and should not qualify such a person to Sainthood and this must be challenged, 

AIM-WEST also encourages all our relations and communities throughout California to consider a similar demonstration or solidarity rally and lend support with other California Indian nations who also oppose the canonization of Friar Junipero Serra, at or near one of the 21 missions listed below.  The links below have all the information and history in each mission you will need to call the press and media to express your solidarity and concerns regarding canonization, and to draw your own conclusions as well.

As in San Francisco we will hold a quiet inter-faith rally to oppose the Pope’s decision to canonize Friar Junipero Serra in September this year.  We will carry signs and circulate educational material including a letter to His Holiness Pope Francis, by Mr. Valentin Lopez, Chairman of California’s Amah Mutsun Tribal Band.  The media is invited to attend.

In addition, on Saturday, April 11, 2015 from 12-4 pm in San Francisco at the California Institute for Integral Studies (CIIS), located at 1453 Mission Street, (bwtn 10/11th st) a Panel Discussion and Open Forum, also hosted by AIM-WEST, will be held to determine whether the Pope’s intentions are well-served as a liberal and progress religious leader which he is considered, also what is the message here to Indigenous peoples, and or whether a strategy can be composed during the forum by a coalition of Indian Nations, NGO’s, and inter-faith groups find a connection/proposal together to address the Pope’s arrival, and or other alternatives in the process.  A film will be screened “Exterminate Them” directed by Floyd Red Crow Westerman (38 min.)

The Public is invited to both events!

Antonio Gonzales
AIM-WEST Director

Mohawk Nation News 'Akwesasne Moo'



Please post and distribute. Nia:wen.
MNN. April 5, 2015. The St. Regis Mohawk Tribal Council Inc. is trying to lead their people like cattle to the slaughter house, using their MOU. The Tribe will be the first to get the steel bolt in the head and the meat hook that drags them away. Beverly Cook will hang and bleed out alone. Call her at 518-358-2272 and tell her “Boo to the mou”.'I won't be gone long. He's going to show me where they make hamburgers.'
“On May 28, 2014, the St. Regis Tribal Council Inc. SRMT announced that it has agreed to sell to New York State our long-standing claims to all original kanionkehaka [Mohawk] land for all time. SRMT is a Masonic New York State corporation illegally imposed upon the sovereign people of Akwesasne in 1892. They attend the Massena Lodge [their true longhouse]. This “trustee” system is meant to steal ongwehonwe territory and eradicate the Mohawk Nation.  It violates the convention on genocide.
kanionkehaka object to this colonial strategy derived from Papal Bulls that are illegal. NYS “Memorandum of Understanding” MOU eliminates our inherent title to 9.9 million acres. Such “federal trusts” are remnants of colonialism. The incorporated Tribe does not speak for any kanionkehaka/Mohawk except for those incorporated INDIANS who voted for them, like all governmental systems illegally imposed on us. The Tribe cannot bypass the kahtihon’tia:kwenio, the women of the nation who have exclusive responsibility for all land issues. [Wampum 44, Kaianerekowa]. vegetarian
The Tribe’s support from the Mohawk Council of Akwesasne Inc., created by the corporation of Canada, is also part of the colonial assimilation strategy.
The Tribe admitted that NYS officials dictated the “settlement”. NYS Governor Andrew Cuomo threatened that this was their last chance to get a benefit! The INDIANS will be starved into submission, another old colonial strategy. He warned that the notorious City of Sherrill v. Oneida Indian Nation Inc. US Supreme Court case, would be used to eradicate our claims. The threat forced the Tribe to agree to the NYS drafted contract. Their fear of penalties affected their judgment, forcing them to abandoned their “lawful” fiduciary responsibility towards the people. They agreed to allow NYS to remove the kanionkehaka birthright and impose alien laws on us and our territory.
The Tribe claims to have the authority to extinguish all kanionkehaka birthright for all time, without consulting all kanionkehaka. They claim to be successors to the fraudulent treaty of the Seven Nations of Canada, which it seeks to enforce upon the kanionkehaka! No documents, resolutions or affirmations from the Seven Nations were produced (Algonquins, Nippissings, Kahnawakeronon, Oswegatchie, Hurons of Lorette, Abanakis of Odanak and Kanesatake Mohawks). As a NYS corporation the Tribe cannot qualify the rights of this entity nor enter into national agreements.
The Tribe’s “MOU” will use US federal trust to try to undermine the sovereignty, jurisdiction and land title of the kanionkehaka. There are no “benefits”. NYS will start collecting taxes from us and steal our land. This issue must go to a proper international court of dispute resolution such as the International Court of Arbitration in The Hague, a non-Admiralty court, designed to deal with this exact situation.
Bev, where are you?
Bev, where are you?A-whoo!
Tribal Trustee, Beverly Cook, at a Wolf Clan meeting on March 21/2015 urged us to bend to New York’s threats or “receive nothing”. She suggested the kanionkehaka start a separate claim using aboriginal title as a defense. All US courts are Admiralty, only for banks, corporations and contracts. Under current US law she alone can sign to terminate all our claims forever, this is absolutely illegal! We need international dispute resolution. The kanionkehaka know that the trustees’ job is to protect NYS interests. We are not bound by the terms of the May 28, 2014 “MOU”. It affects only St. Regis Mohawk Tribe Inc. and its supporters, those who voted for them.
This objection is being sent to NYS Governor Andrew Cuomo, various representatives of the residents of New York in Albany and Washington DC and to Ranatakaiius, President Barack Obama.
Beverly, the Wolf has a song for you: “Smoke Stack Lightning, shining just like gold. Why don’t you hear me crying? Whoo hoo, whoo hoo”. [Howling Wolf, Smoke Stack Lightning.]
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Easter celebration! Jesus&bankers

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