Forbidden Knowledge – CIRCA; Stolen Spirit, Frauds of Colonization

The American Chumash Indians of the Santa Barbra area had hidden powers of the mind that we still don’t understand today. Three-fourths of the colonist populations were made to go insane in the 1860’s by hypnotic suggestion! Forbidden Knowledge episode #72.

First Nation News: Surveyors conducting unauthorized work for Petronas escorted off Lelu Island

– WCNativeNews on September 29th, 2015 4:08 am
Five surveyors conducting unauthorized work for Petronas on Lelu Island were stopped and escorted offUnauthorized workers escorted off Flora Banks.

The Lax U’u’la Warriors are of all Nations, Tsimshian, Nisga’a, Haida, and non indigenous. After they hiked across Flora banks at low tide, and made it back to their skiffs, they interrupted the Stop Pacific NorthWest LNG - Petronas on Lelu IslandDrill boat who commenced drilling on Flora Banks at approximately 840am.

They threatened the Lax U’u’la Warriors with arrest and RCMP, but the Tsimshians have inherit rights to to stop all drilling activity on Flora Banks if they want their Rights and Title over Lax U’u’la & Flora banks to be successful in the courts.

5 surveyors conducting unauthorized work for Petronas on Lelu Island were stopped and escorted off from idle no more on Vimeo.

So far Tsimshian villages have been only releasing press releases over the area, but do not come out to support. Today Lax Kwalams Fisheries stepped in to document, record, GPS their location of the drillers. Which is what hereditary leader Yahaan has been asking for, their own boats out there to observe them.

“Our Traditional ways of life and the resources which have sustained our people are not to be pawns in the Christie Clark Government’s LNG dreams. Development within our Traditional territories must have our Free, Prior and Informed consent. The people of Lax’walams spoke very clearly in their rejection of the 1.25 billion dollar offer from Petronas, and this camp builds upon that rejection. This issue is not just a First Nations issue but one that will affect all British Columbians, especially those who rely upon healthy and abundant Fish stocks, of a variety of species at the mouth of the Skeena River.
– Lax Kw’alaams Hereditary Chief Yahaan (Donald Wesley) 

The end goal is to stop the drillers, and to save Flora banks.

*port Simpson band office and the Lax Uula camp are both separate entities, and the Mayor Gary Reece does not speak for the camp. The Lax Uula warriors are all working together to protect the salmon habitat. Prince Rupert has 3 proposed LNG facilities, all have the potential to collapse the salmon run up the Skeena and the Nass River.

How did we get to this point? 

Via –

What is the plan for the LNG plant?

A consortium led by Petronas is planning to build an $11 Billion dollar liquified natural gas (LNG) plant on our traditional Lax Kw’alaams territory Lax U’u’la (Lelu Island) at the mouth of the Skeena river near Prince Rupert, BC. The marine section consists of a 1.6 km bridge that would extend over part of Flora Bank, followed by a 1.3 km trestle with pilings alongside Flora Bank to a tanker berth, requiring hundreds of piles deep into soft sediment. A 48″ diameter submarine pipeline would be dredged into estuary sediment for 9.4 km toward the southwest corner of the island to supply fracked gas from Treaty 8 territory in NE BC.

Our fish are worth more than money.

The shallow eelgrass beds of Flora Bank directly southwest of Lax U’u’la are the most important juvenile fish habitat in the entire Skeena river system for salmon, steelhead, and numerous other species of seafood. Out-migrating smolts use Flora and Agnew Banks in the spring to undergo the physiological changes required to adjust from fresh to salt water, to feed, and to hide from predators. Upon leaving the river, smolts instinctively turn north and travel through Inverness Passage to Flora Bank, and then continue to Alaska. 88% of all migrating salmon from the Skeena river, or 330 Million every year, rely on Flora Bank. 10 Nations and 60 000 people in the Skeena watershed rely on these fish for food, commercial fishing, and cultural identity. Eelgrass is highly sensitive to light levels, and juvenile fish are incredibly sensitive to noise. The silt sediments that make up Flora and Agnew Banks are in a balance of constant erosion and deposition, and changes to the complex tidal and river flows that govern this process due to the proposed bridge supports, pilings, and pipeline dredging could sink or render Flora Bank dry.  Click here to learn more about Flora Banks and their importance to wild salmon.

We voted 100% NO to the project.

Without any warning, in early May 2015, Petronas offered Lax Kw’alaams $1.25 Billion dollars to allow them to build their plant on our Lax U’u’la territory. This offer took our small community by surprise. In three rounds of voting, our community voted 100% unanimously NO to this offer, as the risk to salmon in Flora Bank is not something that can be bought. We stated clearly that Flora Banks is off-limits to industrial development.

The government and industry ignored us.

After the vote, the BC government and Petronas have acted as if the vote did not happen. Without changing their plant design, Petronas gave their conditional Final Investment Decision on June 11, 2015 for the project, making it the first LNG project in BC to get to final investment. On July 13, 2015, BC passed the LNG Project Agreements Act to allow Petronas to build on Lax U’u’la, and also locking in an incredibly low corporate LNG tax rate (3.5%) for 25 years that is only collectable after full capital cost payback, a hefty tax break.

In lat August 2015, we heard rumours that Petronas would be conducting test drilling near Lax U’u’la and on Flora Bank.

At this point, we had enough.

So we are now occupying our territory Lax U’u’la.

On Aug.25, 2015, Sm’yooget Yahaan (Donald Wesley) and other Tsimshian members set up camp on Lax U’u’la. Despite clear direction from our nation to stay away from Flora Bank, contractor companies under the direction of the Prince Rupert Port Authority began test drilling near Lax U’u’la on Sept.11. They were turned away on multiple occasions over the following days, including when workers were caught walking on Flora Bank at low tide.

Multiple nations and many people, native and non-native, are getting behind us on this cause, including the Nine Allied Tribes of the Lax Kw’alaams, who announced Title litigation to Lax U’u’la on Sept. 16, 2015.

We are standing with Madii Lii campAt camp on Lax U'u'la with Gitxsan supporters.

We are also backed by the Gitxsan House group of Luutkudziiwus, who have been operating a camp on their traditional Madii Lii territory since Aug. 2014 to block construction of the proposed PRGT pipeline that would supply fracked gas to the PNW LNG plant. We are standing together with Madii Lii camp to stop the same project, and to save Skeena salmon. Click here to visit Madii Lii webpage.

We are also in support of the Unist’ot’en clan of the Wet’suwet’en who are protecting their traditional Yintah from proposed oil and gas projects.
We cannot trust Petronas.

Petronas is a Malaysian government-owned oil company that provides 45% of the national income of Malaysia, and is currently tied up in a financial scandal in their country. The president of the company, Najib Razak, who is also the Prime Minister of Malaysia, is accused of stealing $700 Million and covering up $11 Billion in debt. The company has a record of human rights abuses against indigenous people in Indonesia. On Sept. 10, 2015, a leaked safety audit from Petronas revealed that they had been operating offshore oilrigs in incredibly dangerous states of disrepair in the Indian Ocean up to 2013. Routine safety inspections were overdue by 20 years. Some equipment was deemed at risk of causing human death.

We cannot trust this company to build a safe LNG plant anywhere.

Tribal Law – The Law of the Land 1/6

Six part playlist….

Tribal Teachings From the Musa
(Meredith M. Quinn)
Presented by:
Lester Howse (Wapo Piesew)
At Ragpickers Theatre
Winnipeg, Manitoba
April 13th 2006

Chief Arvol Looking Horse Speaks of White Buffalo Prophecy

Beautiful message, please share.  KS

“‘We have reached a crossroads. On an international level we have adopted materialism over conservation of the Earth’s limited resources forgetting that ‘the Earth is not a resource to be used but, rather, the source of life itself’ – Chief Arvol Looking Horse, 19th Generation Keeper of Sacred White Buffalo Bundle

Uploaded on Aug 26, 2010

Chief Arvol Looking Horse, 19th generation Keeper of the Sacred White Buffalo Calf Pipe. The leader of the Lakota Dakota Nakota Oyate, the great Sioux nation, is a man with a vision.
A Great Urgency: To All World Religious and Spiritual Leaders

My Relatives,

Time has come to speak to the hearts of our Nations and their Leaders. I ask you this from the bottom of my heart, to come together from the Spirit of your Nations in prayer.

We, from the heart of Turtle Island, have a great message for the World; we are guided to speak from all the White Animals showing their sacred color, which have been signs for us to pray for the sacred life of all things.

The dangers we are faced with at this time are not of spirit, mistakes that we cannot afford to continue to make.

I asked, as Spiritual Leaders, that we join together, united in prayer with the whole of our Global Communities. My concern is these serious issues will continue to worsen, as a domino effect that our Ancestors have warned us of in their Prophecies.

I know in my heart there are millions of people that feel our united prayers for the sake of our Grandmother Earth are long overdue. I believe we as Spiritual people must gather ourselves and focus our thoughts and prayers to allow the healing of the many wounds that have been inflicted on the Earth.

As we honor the Cycle of Life, let us call for Prayer circles globally to assist in healing Grandmother Earth (our Unc¹I Maka), and that we may also seek to live in harmony, as we make the choice to change the destructive path we are on.

As we pray, we will fully understand that we are all connected. And that what we create can have lasting effects on all life.

So let us unite spiritually, All Nations, All Faiths, One Prayer. Along with this immediate effort, I also ask to please remember World Peace and Prayer Day/ Honoring Sacred Sites day. Whether it is a natural site, a temple, a church, a synagogue or just your own sacred space, let us make a prayer for all life, for good decision making by our Nations, for our children¹s future and well-being, and the generations to come.

Onipikte (that we shall live),

Chief Arvol Looking Horse sees a great danger threatening “Grandmother Earth” and a great hope for restoring her wholeness. So he is calling all nations to prayer of any kind in an effort to return the planet to balance, the people to spirit. I asked him why this path is the right path to take. “A man or a woman without spirit is very dangerous,” Looking Horse explained in a recent phone interview. According to this Sioux chief, the absence of spirit is causing suffering everywhere. “We are in a time of survival,” he said. “But we don’t want to believe it because we have forgotten our spirits. We have forgotten that Grandmother Earth has a spirit.” Disconnected souls are hurting others without even knowing they are hurting others.” Those being hurt include animals, trees and waterways. The Sioux have an inclusive worldview, but it was not shared by the transplanted Europeans who undertook genocide on Indian land, culminating in the Wounded Knee massacre of 1890. That final brutality broke the “hoop” binding Indians together; however, Sioux prophecy foretold that in a hundred years the people would be reunited. Although surviving tribe members and their descendants were stripped of religious freedoms (returned to them only 32 year ago by the U.S. government), the rituals were kept and the prophecy not forgotten. So the Sioux nations set out on horseback to “mend the broken hoop” of their nation in 1986 at a sacred site known to non-Indians as Devils Tower or the Great Horn Butte; their ritual went on for four years and concluded in 1990, 100 years after Wounded Knee. During the course of that long ritual, Looking Horse was surprised by a vision that came to him of peace and unity that included not only the Indian nations but all the nations of the world, each gathering with ritual plants around sacred fires on every continent. The Sioux chief felt called to oversee a much broader mending. But who was going to listen even to the chief of a people largely ignored in the country where they lived? “It’s everyday life for us that we hold Grandmother Earth sacred, we hold the trees and the plants, everything has a spirit. We need people to be really respectful for each other. The Great Spirit put us here all together. If we’re going to survive, we need to have spirit and compassion. We’re asking people to go to their sacred places or sacred spaces to pray.” “Sioux Indian chief calls all nations to action on June 21″ by Juliane Poirier
Music gifted by Tony Gerber

For more videos like this, please visit
Learn more about Arvol Lookinghorse at:
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New Zealand News: United States Occupation of Hawai‘i

Te Karere New Zealand Television (NZTV) covers the illegal occupation of Hawai‘i by the United States. For the past week Dr. Keanu Sai has been meeting with tribal and political leaders in an act to raise awareness and gain support from Māori and New Zealanders on the illegal occupation of Hawai’i by the United States of America.

During his visit to New Zealand, Dr. Sai has met with Members of Parliament, a Cabinet Minister of the New Zealand government, Political Party Officials, Academics, and Tribal Leaders regarding the prolonged occupation of Hawai‘i by the United States. Dr. Sai brought to their attention the recent decision by the Swiss Federal Criminal Court specifically naming the State of Hawai‘i Governor Neal Abercrombie, Lt. Governor Shan Tsustui, the director of the Department of Taxation Frederik Pablo and his deputy Joshua Wisch, and the CEO of Deutsche Bank, Josef Ackermann.

In these meetings, Dr. Sai explained:

As my fellow countrymen and women are awakening to the stark reality that we’ve been under an illegal and prolonged occupation by the United States since the Spanish-American War, 1898, there are profound economic, legal and political ramifications that transcend Hawai‘i. My country was seized by the United States for military interests, and the belligerent occupation was disguised through lies and effected through a program of denationalization—Americanization—in the schools at the turn of the 19th century.

This revelation is reconnecting Hawai‘i to the international community and its treaty partners regarding the violations of rights and war crimes committed against the citizens and subjects of foreign states who have visited, resided or have done business in the Hawaiian Islands. My country’s treaty partners include Austria, Hungary, Belgium, Denmark, France, Germany, Italy, Japan, Luxembourg, Netherlands, Portugal, Russia, Spain, Switzerland, Sweden, Norway, the United States, and the United Kingdom, to include Antigua and Barbuda, Australia, The Bahamas, Barbados, Belize, Canada, Grenada, Jamaica, New Zealand, Papua New Guinea, Saint Kitts and Nevis, Saint Lucia, Saint Vincent and the Grenadines, Solomon Islands, and Tuvalu, as member states of the Commonwealth Realm.

The State of Hawai‘i has evaded a precise definition of standing in international law because it has pretended to be a government within the territorial borders of the United States, when in fact it is a private organization operating outside of the United States. The U.S. Congress created the State of Hawai‘i in 1959 by a Congressional Act, but since Congress has no extra-territorial effect it could not vest the State of Hawai‘i with governmental powers outside of its territory in an occupied state. According to the laws and customs of war, the State of Hawai‘i is defined as an Armed Force of the United States, which pretends to be a government.

As an Armed Force, the State of Hawai‘i is presently operating from a position of no lawful authority, and everything that it has done and that it will do is unlawful. From the creation and registration of commercial entities, the collection of tax revenues, the conveyance of real estate, to judicial proceedings, the State of Hawai‘i cannot claim to be a government de jure. This has the potential of generating catastrophic economic, legal and political ramifications in foreign countries, and the mandate for some of these countries, which includes New Zealand (International Crimes and International Criminal Court Act 2000), is to prosecute war crimes committed in the Hawaiian Islands under universal jurisdiction.

Her British Majesty Queen Victoria was the first to recognize Hawaiian independence in a joint proclamation with the French on November 28, 1843, and subsequently entered into a Treaty of Friendship, Commerce and Navigation on July 10, 1851. In 1893, my country maintained a Legation in London, and two Consulates in the cities of Auckland and Dunedin, and the United Kingdom maintained a Legation and a Consulate in Honolulu. These Consulates were established in accordance with Article XII of the 1851 Hawaiian-British Treaty, which provides:

“It shall be free for each of the two contracting parties to appoint consuls for the protection of trade, to reside in the territories of the other party; but before any consul shall act as such, he shall, in the usual form, be approved and admitted by the Government to which he is sent; and either of the contracting parties may except from the residence of consuls such particular places as either of them may judge fit to be excepted. The diplomatic agents and consuls of the Hawaiian Islands, in the dominions of Her Britannic Majesty, shall enjoy whatever privileges, exemptions and immunities are, or shall be granted there to agents of the same rank belonging to the most favored nation; and, in like manner, the diplomatic agents and consuls of Her Britannic Majesty in the Hawaiian Islands shall enjoy whatever, privileges, exemptions, and immunities are or may be granted there to the diplomatic agents and consuls of the same rank belonging to the most favored nation.”

The New Zealand Government’s recent creation of the New Zealand Consulate General in Honolulu was established by virtue of Article 16 of the 1794 Treaty of Amity, Commerce and Navigation between Great Britain and the United States, also called the “Jay Treaty,” and not the Hawaiian-British Treaty. Therefore, the New Zealand Consulate in Honolulu stands in direct violation of the Hawaiian-British Treaty, and therefore is unlawful. This year, the Swiss authorities were faced with the same circumstances. In a decision by the Swiss Federal Criminal Court Objections Chamber this year, the Court concluded that the 1864 Hawaiian-Swiss Treaty was not cancelled and that the Swiss Consulate in Honolulu is unlawful. These decisions stemmed from war crime complaints filed with Swiss authorities by a Swiss expatriate residing in Hawai‘i and a Hawaiian subject. I represent both men in these proceedings.

The Court specifically named the CEO of Deutsche Bank and high officials of the State of Hawai‘i as alleged war criminals for committing the war crime of pillaging. Allegations of war crimes can only arise if there is an international armed conflict, and the evidence acquired by the Swiss Attorney General that was provided to the Court clearly established that an international armed conflict does exist between the Hawaiian Kingdom and the United States. According to customary international law, an international armed conflict is not limited to states engaged in hostilities, but also the military occupation of a state’s territory even if it occurred without armed resistance, i.e, Common Article 2, Geneva Conventions.

Selling Off Apache Holy Land

Credit Maëlle Doliveux

ABOUT an hour east of Phoenix, near a mining town called Superior, men, women and children of the San Carlos Apache tribe have been camped out at a place called Oak Flat for more than three months, protesting the latest assault on their culture.

Three hundred people, mostly Apache, marched 44 miles from tribal headquarters to begin this occupation on Feb. 9. The campground lies at the core of an ancient Apache holy place, where coming-of-age ceremonies, especially for girls, have been performed for many generations, along with traditional acorn gathering. It belongs to the public, under the multiple-use mandate of the Forest Service, and has had special protections since 1955, when President Dwight D. Eisenhower decreed the area closed to mining — which, like cattle grazing, is otherwise common in national forests — because of its cultural and natural value. President Richard M. Nixon’s Interior Department in 1971 renewed this ban.

Despite these protections, in December 2014, Congress promised to hand the title for Oak Flat over to a private, Australian-British mining concern. A fine-print rider trading away the Indian holy land was added at the last minute to the must-pass military spending bill, the National Defense Authorization Act. By doing this, Congress has handed over a sacred Native American site to a foreign-owned company for what may be the first time in our nation’s history.

The Apache are occupying Oak Flat to protest this action — to them, a sacrilegious and craven sell-off of a place “where Apaches go to pray,” in the words of the San Carlos Apache tribal chairman, Terry Rambler. The site will doubtless be destroyed for any purpose other than mining; Resolution Copper Mining will hollow out a vast chamber that, when it caves in, will leave a two-mile-wide, 1,000-foot-deep pit. The company itself has likened the result of its planned mining at Oak Flat to that of a nearby meteor crater.


The Path of the Sacred Clown: Where Trickster and Shaman Converge

By Gary Z McGee
“If the fool would persist in his folly, he would become wise.” –William Blake
Most of us are familiar with the prototypical clowns: red-nosed clowns, court jesters, and Tarot fools. But sacred clowns take clowning to a whole other level. The Ne’wekwe “mud-eaters” were the Zuni equivalent of a sacred clown. The Cherokee had sacred clowns known as Boogers who performed “Booger dances” around a community fire.

Stanley Good Voice Elk, Lakota Heyoka

In Tibetan Buddhism it’s referred to as Crazy Wisdom, which the Guru adopts in order to shock their students out of fixed cultural and psychological patterns. But perhaps the most popular type of sacred clown is the Lakota equivalent of Heyoka, a contrary thunder shaman who taught through backwards humor.

Usurping the Sacred with the Power of Humor
Usurping the Sacred with the Power of Humor Almost all types of sacred clowns combine trickster spirit with shamanic wisdom to create a kind of sacred tomfoolery that keeps the zeitgeist in check. Their methods are unconventional and typically antithetical to the status quo, but extremely effective. They indirectly re-enforce societal customs by directly enforcing their own powerful sense of humor into the social dynamic. They show by bad example how not to behave.
The main function of a sacred clown is to deflate the ego of power by reminding those in power of their own fallibility, while also reminding those who are not in power that power has the potential to corrupt if not balanced with other forces, namely with humor. But sacred clowns don’t out-rightly derive things. They’re not comedians, per se, though they can be. They are more like tricksters, poking holes in things that people take too seriously.
Through acts of satire and showy displays of blasphemy, sacred clowns create a cultural dissonance born from their Crazy Wisdom, from which anxiety is free to collapse on itself into laughter. Sacred seriousness becomes sacred anxiety which then becomes sacred laughter. But without the courageous satire of the sacred clown, there would only ever be the overly-serious, prescribed state of cultural conditioning.
Lest we write our lives off to such stagnated states, we must become something that has the power to perpetually overcome itself. The sacred clown has this power. Christ was a sacred clown, mocking the orthodoxy. Buddha was a sacred clown, mocking ego attachment. Even Gandhi was a sacred clown, mocking money and power.
Like Thomas Merton wrote, “In a world of tension and breakdown, it is necessary for there to be those who seek to integrate their inner lives not by avoiding anguish and running away from problems, but by facing them in their naked reality and in their ordinariness.” Sacred clowns are the epitome of such integration.
Heyokas, for example, remind their people that Wakan tanka, the great mystery, is beyond good and evil; that its primordial nature doesn’t correspond to human platitudes of right and wrong. Heyokas act as mirrors, reflecting the mysterious dualities of the cosmos back onto their people. They walk the Red Road, following in the bloody footprints left behind by their Heyoka fore-brothers.
Modern-day Sacred Clown They go forward, to that place where emptiness is full, and fullness empty. “As a representative of Thunderbird and Trickster,” writes Steve Mizrach, “the heyoka reminds his people that the primordial energy of nature is beyond good and evil. It doesn’t correspond to human categories of right and wrong. It doesn’t always follow our preconceptions of what is expected and proper. It doesn’t really care about our human woes and concerns. Like electricity, it can be deadly dangerous, or harnessed for great uses. If we’re too narrow or parochial in trying to understand it, it will zap us in the middle of the night.”
Sacred clowns are adept at uniting joy with pain, acting on the higher and more inscrutable imperatives of the Great Mystery. They tend to govern transition, introduce paradox, blur boundaries, and mix the sacred with the profane. They are called upon to reestablish the bridge between the physical and spiritual worlds. They dare to ask the questions that nobody wants answers to.
They are the uncontrollable avatars of the Trickster archetype, constant reminders of the contingency and arbitrariness of the social order, poking holes in anything taken too seriously, especially anything assuming the guise of power. They are a conduit to forces that defy comprehension, and by their absurd, backwards behavior, they are merely showing the ironic, mysterious dualities that exist within the universe itself.
HEYOKA Thunder Shaman Sacred clowns understand that humans fail, and failing means that sometimes we need to change. They remind us that the goal is not to stick to the same old path, but to embrace the vicissitudes of life and to discover new paths and the courage it takes to adapt and overcome. Taking the universe into deep consideration, letting it be, and then letting it go, is far superior to clinging to a “belief” and becoming stuck in a particular view. Sacred clowns realize that the highest wisdom lies in this type of counter-intuitive detachment, in accepting that nothing remains the same, and then being proactive about what it means to change.

Thunder Shaman


Most importantly, they teach us that there is no such thing as an enlightened master. We’re all spiritually dumb. The closest we can ever get to being “enlightened” is simply to understand that we are naïve to it, and then to laugh about it together as a community. Sacred clowns have the ability to plant this seed of sacred humor. They are constantly in the throes of metanoia, disturbing the undisturbed, comforting the uncomfortable and freeing the unfree. They remind us, as Rumi did, that “the ego is merely a veil between humans and God.” Image Source: Stanley Good Voice Elk, a Heyoka Usurping the Sacred Modern-day Sacred Clown Thunder Shaman

Continuance of Hawaiian Treaties with Foreign States

Note: The case against the illegal U.S. occupiers continues to build. See for detailed information on Hawaii’s hidden history

Denmark TreatyThe first friendship treaty the Hawaiian Kingdom entered into as a sovereign state was with Denmark on October 19, 1846. Other friendship treaties followed with Hamburg, succeeded by Germany, (January 8, 1848), the United States of America (December 20, 1849), the United Kingdom (July 10, 1851), Bremen, succeeded by Germany, (March 27, 1854), Sweden-Norway, now separate states, (April 5, 1855), France (September 8, 1858), Belgium (October 4, 1862), Netherlands (October 16, 1862), Luxembourg (October 16, 1862), Italy (July 22, 1863), Spain (October 9, 1863), Switzerland (July 20, 1864), Russia (June 19, 1869), Japan (August 19, 1871), Austria-Hungary, now separate states (June 18, 1875), Germany (March 25, 1879), and Portugal (May 5, 1882). Neither the Hawaiian Kingdom nor any of these states expressed any intention to terminate any of the treaties according to the provisions provided in each of the treaties, and therefore remain in full force and effect.

These treaties have the “most favored nation” clause, and secure the equal application of commercial trade in the Hawaiian Islands to all treaty partners. These treaties have all been violated by the United States through the unlawful imposition of the Merchant Marine Act (1920)—also known as the Jones Act—that has secured commercial control over the seas to United States citizens, which has consequently placed the citizens of these foreign states at a commercial disadvantage (46 U.S.C. §883-1). The clause is designed

“to establish the principle of equality of international treatment. The test of whether the principle is violated by the concession of advantages to a particular nation is not the form in which such concession is made, but the condition on which it is granted; whether it is given for a price, or whether this price is in the nature of a substantial equivalent, and not a mere evasion (Black’s Law Dictionary 1013 (6th ed. 1990).”

Treaties “are legally binding, because there exists a customary rule of International Law that treaties are binding. The binding effect of that rule rests in the last resort on the fundamental assumption, which is neither consensual nor necessarily legal, of the objectively binding force of International Law (L. Oppenheim, International Law, vol. 1, 794 (7th ed. 1948),” states Oppenheim. “No distinction should be made between more or less important parts of a treaty as regards its execution. Whatever may be the importance or the insignificance of a part of a treaty, it must be executed in good faith, for the binding force of a treaty covers all its parts and stipulations equally (Id., 829).”

Resonance in Prophetic Information Sources

Cayce Predicted the Sudden Illumination of a Red Dwarf Star

by Alex Putney for
June 25, 2015

Intensifying planetary infrasound resonance is now actively flooding many lands, opening sinkholes, releasing methane pockets and thrusting the continental plates and volcanic ocean depths into a fury. These rapidly escalating planetary imbalances are clear signs that the process of magnetic reversal of the Earth is already well underway, driving the ascension of consciousness: The Shift of the Ages.

The unobservant who rushed to deny the significance of the elapse of the Mayan long count calendar cycle on December 21, 2012 must now reconsider many erroneous assumptions. The largely unnoticed cosmic alignment marked by the Mayan cycle reflects ancient Sanskrit astronomical knowledge, informing the Biblical Judgment Day event so ominously referenced in various gospels:

For nation shall rise against nation, and kingdom against kingdom: and there shall be famines, and pestilences, and earthquakes, in divers places…

Immediately after the tribulation of those days shall the sun be darkened, and the moon shall not give her light, and the stars shall fall from heaven, and the powers of the heavens shall be shaken:

And then shall appear the sign of the Son of man in heaven: and then shall all the tribes of the earth mourn, and they shall see the Son of man coming in the clouds of heaven with power and great glory.

And he shall send his angels with a great sound of a trumpet, and they shall gather together his elect from the four winds, from one end of heaven to the other. (Matthew 24:7, 29-31)

The reference to angels sent by “a great sound of a trumpet” had remained rather mysterious until the worldwide phenomena of ‘sky trumpets’ and rumbling infrasound booms were recorded on video by thousands of bewildered bystanders.

There is only one astronomical model that offers a viable explanation for such convoluted Biblical prophecies while still adhering to Kepler’s Laws. Key elements of this dramatic astronomical scenario have most likely been removed from the Bible by political controllers, yet parallel prophecies delivered by contemporary sources relate further compelling details that conform to the same astronomical event.

The famed American trance medium Edgar Cayce was known as a Christian scholar whose knowledge of the Bible formed the essential spiritual foundation for his advanced psychic practice. A prophetic reading given by Cayce on January 19, 1934 even repeated the same prescient Biblical phrases:

[The beginning of a new age of spiritual awakening will be seen in…] the hearts and minds of those that have set themselves in that position that they become a channel through which spiritual, mental and material things become one in the purpose and desires of that physical body!

As to the material changes that are to be as an omen, as a sign to those that this is shortly to come to pass –as has been given of old, the sun will be darkened and the Earth shall be broken up in divers places –and then shall be proclaimed— through the spiritual interception in the hearts and minds and souls of those that have sought His way –that His star has appeared, and will point the way for those that enter into the holy of holies in themselves…

As to the changes physical again: The Earth will be broken up in the western portion of America. The greater portion of Japan must go into the sea. The upper portion of Europe will be changed as in the twinkling of an eye. Land will appear off the east coast of America. There will be the upheavals in the Arctic and in the Antarctic that will make for the eruption of volcanoes in the Torrid areas, and there will be shifting then of the poles –so that where there has been those of a frigid or the semi-tropical will become the more tropical, and moss and fern will grow.

And these will begin in those periods in 1958 to 1998, when these will be proclaimed as the periods when His light will be seen again in the clouds. As to times, as to seasons, as to places, alone is it given to those who have named the name –and who bear the mark of those of His calling and His election in their bodies. To them it shall be given.

As to those things that deal with the mental of the Earth, these shall call upon the mountains to cover many. As ye have seen those in lowly places raised to those of power in the political, in the machinery of nations’ activities, so shall ye see those in high places reduced and calling on the waters of darkness to cover them.

And those that in the inmost recesses of theirselves awaken to the spiritual truths that are to be given, and those places that have acted in the capacity of teachers among men, the rottenness of those that have ministered in places will be brought to light, and turmoils and strifes shall enter. And, as there is the wavering of those that would enter as emissaries, as teachers, from the throne of life, the throne of light, the throne of immortality, and wage war in the air with those of darkness, then know ye the Armageddon is at hand.

For with the great numbers of the gathering of the hosts of those that have hindered and would make for man and his weaknesses stumblingblocks, they shall wage war with the spirits of light that come into the earth for this awakening; that have been and are being called by those of the sons of men into the service of the living God. For He, as ye have been told, is not the God of the dead, not the God of those that have forsaken Him, but those that love His coming, that love His associations among men –the God of the living, the God of Life! For, He is Life… (Reading 3976-15)

These profound predictive words from the trance medium interrelate many signs of Earth’s ascension, describing atmospheric bursts of branching HHO plasma formations known as red sprites (above) that have been observed for several hours at high-altitudes and during brief flare-ups at ground level.

Cayce links intensifying auroral activity with the sudden appearance of a nearby star whose illumination will bring about a dramatic transformative change in the light spectra we all receive from the sky above.

Sacred prophecies of the indigenous Hopi culture of the American Southwest also foretell the impending incandescence of a red star in the close vicinity of Earth. The now hidden brown dwarf companion star will soon reignite with the arrival of a Galactic Superwave, transforming it into a brilliant red star.

According to ancient traditional knowledge of the Hopi Elders, the red light of purification will emanate from this newly visible star, dramatically changing the color of our skies to a flaming red. This time is referred to in the ancient teachings as the Red Dawn of the forever cycle, when the consciousness and DNA of every living being will be transformed through the divine influence of the red light:

The return of the Blue Star Katchina who is also known as Nan ga sohu will be the alarm clock that tells us of the new day and new way of life, a new world that is coming. This is where the changes will begin. They will start as fires that burn within us, and we will burn up with desires and conflict if we do not remember the original teachings, and return to the peaceful way of life.

Not far behind the twins will come the Purifier, the Red Katchina, who will bring the Day of Purification. On this day the Earth, her creatures and all life as we know it will change forever. There will be messengers that will precede this coming of the Purifier. They will leave messages to those on Earth who remember the old ways.

The messages will be found written in the living stone, through the sacred grains, and even the waters (Crop Circles have been found in ice). From the Purifier will issue forth a great Red Light. All things will change in their manner of being. Every living thing will be offered the opportunity to change from the largest to the smallest thing.

Those who return to the ways given to us in the original teachings, and live a natural way of life will not be touched by the coming of the Purifier. They will survive and build the new world. Only in the ancient teachings will the ability to understand the messages be found.

It is important to understand that these messages will be found upon every living thing, even within our bodies, even within a drop of our blood. All life forms will receive the messages from the twins… those that fly, the plants, even the rabbit. The appearance of the twins begins a period of seven years and will be our final opportunity to change our ways. Everything we experience is all a matter of choice…

When the Purifier comes we will see him first as a small Red Star which will come very close and sit in our heavens watching us. Watching us to see how well we have remembered the sacred teachings. This Purifier will show us many miraculous signs in our heavens. In this way we will know Creator is not a dream. Even those who do not feel their connection to spirit will see the face of creator across the sky. Things unseen will be felt very strongly.

Many things will begin to occur that will not make sense, for reality will be shifting back in and out of the dream state. There will be many doorways to the lower world that will open at this time. Things long forgotten will come back to remind us of our past creations. All living things will want to be present for this day when time ends, and we enter the forever cycle of the Fifth World.

We will receive many warnings allowing us to change our ways from below the Earth as well as above. Then, one morning in a moment, we will awaken to the Red Dawn. The sky will be the color of blood, many things will then begin to happen that right now we are not sure of their exact nature. For much of reality will not be as it is now.

Parallel prophecies offered by Edgar Cayce and the Hopi Elders align closely with precise information from extraterrestrial and channeled sources concerning the sophisticated design function of the Great Pyramid that is periodically activated by resonant interaction with the sun’s invisible binary companion. Duration of the binary cycle is measured from the point of periapsis to the point of apoapsis (below):

The binary stellar dynamics of a 36,666-year Axial Precession of the Ages precisely concur with both modern astronomical measurements and ancient Sanskrit explanations of the backward motion of the equinoctial points around the zodiac, summarized by Sri Yukteswar in 1894 (below):

We learn from Oriental astronomy that moons revolve around their planets, and planets turning on their axes revolve with their moons around the sun; and the sun, with its planets and their moons, takes some star for its dual and revolves around it in about 24,000 years of our Earth –a celestial phenomenon which causes the backward movement of the equinoctial points around the zodiac. The sun also has another motion by which it revolves around a grand center called Vishnunabhi, which is the seat of the creative power, Brahma, the universal magnetism. Brahma regulates Dharma, the mental virtue of the internal world.

Sri Yukteswar’s knowledge of the total duration of the cyclical Precession of the Ages was certainly incomplete, yet modern digital models can surely fetter out the basic variables defining our binary solar system –if astronomers acknowledge and account for the presence of the dual sun.

In fact, the possibility that our sun orbits an unseen binary companion is precluded from consideration by modern astronomers despite evidence presented by the Binary Research Institute, including the orbit of Sedna, lunar cycle evidence, angular momentum calculations and trajectory distribution analyses of Oort comets dislodged from the Kuiper Belt.

Consider 36,666-year binary periods. For half of the 36,666-year cycle of Precession, the duration of each zodiacal Age lengthens by 363 years, while for the latter half of the cycle each successive Age diminishes by 363 years.

This periodic rate change of 363 years shows synchronicity with the known 11-year solar cycle (11 x 33 = 363), reflecting one full revolution of the binary system (11 x 3,333.33… = 36,666.66…).

The water-bearer’s nascent Age of Aquarius was marked by the 2012 Mayan long count reset date, and will last for ~2,148 years. The preceding Age of Pisces began at ~2,148bp and elapsed in 2012, being signified by the fish, commonly recognized as an Age of Roman Catholic world dominance.

Accordingly, the previous Age of Aries began at 4,659bp, and lasted ~2,511 years under the sign of the ram, associated with the ancient Sumerian, Egyptian and Hongshang cultures that all employed this same zodiacal system in symbolic artworks. The Age of Taurus began at 7,533bp, lasting ~2,874 years aligned with the constellation of the bull, as symbolically expressed in ancient artworks from that Age by diverse Neolithic cultures throughout the entire region of Anatolia and the Levant.

Of course, Precession cycle calculations are limited by the accuracy of input parameters. Without the required astronomical observations, an accurate digital model of our binary system continues to elude astronomers. However, unconventional information sources have already provided this essential data.

The average distance of the Brown Dwarf binary solar companion can be calculated in accordance with Kepler’s Laws concerning elliptical orbits. Resonant input parameters for a 36,666-year Precession cycle involving a Brown Dwarf with 0.56 of the sun’s mass establish an average distance of 1,279.47 Astronomical Units (below). As prophesied by Cayce and the Hopi, sudden ignition of the binary companion as a Red Dwarf star will soon illuminate the resonant dynamics of The Shift of the Ages.

Continue to The Ark of Noah

Return to Megaceramic Onggi

From the book Magnetic Center

Copyright 2015 Alexander Putney

Leader of Sioux Nation Issues Dire Warning to Unite Globally

Chief Arvol Looking Horse. (photo: Getty)
Chief Arvol Looking Horse. (photo: Getty)

By Jane Ayers, Reader Supported News

26 June 15


hief Arvol Looking Horse, spiritual leader of the Lakota, Dakota, and North Nakota tribes of the Great Sioux Nation, facilitated the 20th annual World Peace & Prayer Day/Honoring Sacred Sites ceremonies from June 18-21 in Ashland, Oregon. Looking Horse is revered worldwide for being the Keeper of the 19th Generation Sacred White Buffalo Calf Pipe Bundle. Over the four days, 1,000 participants gathered at Howard Prairie Lake to pray for world peace and healing of the earth, with thousands worldwide also lighting their “sacred fires” and joining the international prayer that focused on All Nations, All Faiths, One Prayer. The international prayer has been held in different countries over the twenty years, and Looking Horse has conducted the opening prayers to many sessions of the United Nations.

Maori elders traveled from New Zealand to bless the sacred grounds while bald eagles soared overhead. International travelers from Egypt, Canada, and Japan united with local residents and renowned tribal elders, including Agnes Baker-Pilgrim from the Siletz Tribe of Oregon, Eddie Benton Banai from the Grand Medicine Lodge (Ojibwe), Rabbi David Zaslow, and Professor David West, to pray with people united worldwide during the solstice ceremony to bring about an “energy shift” of healing.

Following are Looking Horse’s serious words for these times, from his talks over the four days, along with messages from Agnes Baker-Pilgrim, Eddie Benton Benai, Rabbi Zaslow, Paula Horne, and Professor David West.

Chief Arvol Looking Horse Addresses Seriousness of Earth Changes

“As a child I didn’t have or use guns. Now today I am a spiritual leader. I am the 19th Generation Sacred White Buffalo Calf Bundle Keeper, and yet my grandma on her deathbed said, ‘If people don’t straighten up, he’ll be the last bundle keeper for the Lakota.’

“Many world leaders have blessed this World Peace and Prayer Day: twenty years ago, H.H. the Dalai Lama gave his blessing [for our first World Peace prayer ceremony]. In South Africa, Desmond Tutu and Nelson Mandela have also blessed the prayer. That is what it will take, people who love nature and the environment. This international prayer is about the empowerment of nations to walk in beauty, because life is beautiful and sacred, and we are living with Spirit.

“On June 21st, we accomplished making history. As we came here, we heard words of the Pope talking about climate change. Scientists are now standing with First Nations on stopping tar sands extraction.

“Today we are standing together because Mother Earth is dying and is sick and has a fever. Our work doesn’t end here. We will carry on our ways for the responsibility of our children. We are faced with great challenges, because man has gone too far, and brought us to this prayer. Our grandfathers have tears in their eyes, and ask us ‘What is going on? Something strange is going on.’ My prayers in circles are focused on the water of life being affected. The signs of the white buffalo being born, along with white deer, etc., we’ve witnessed in all parts of the world, are all part of prophecy of these times.

“As years have gone by, the story of White Buffalo Calf Woman has been highlighted, as she said that white animals would be born and we’d be a voice for these animals. June 21st is the anniversary of twenty years of World Peace and Prayer Day. Twenty years ago, we started this journey when the first white buffalo was born in Janesville, Wisconsin. Almost every year since then, a white buffalo or other white animal has been born, yet soon to be killed.

“Mother Earth is going to have side effects from so much corruption, like the Tar Sands extraction. Also in Hawaii, the sacred sites are being ruined. We are going to the White House and to the United Nations to express our concerns, as our work is not done today. In the Sacred Hoop, there is no ending and no beginning. We are also working with the people of the world through the U.N.

Proclaiming the Importance of Sacred Sites

“My whole life I have been honoring sacred sites. We made a book, The Star Knowledge Book to share some of our stories, i.e., the teepee is a vortex to Great Spirit. We have come to respect the secret knowledge and language. In that sacred language, I’ve come to respect the deep responsibility we have to live in this world … to respect the energy, knowing that Mother Earth is a spirit, the Source of Life, not a resource.

“No matter where you go in the world, every culture has its own ceremonies and sacred sites. Previously we rode on horseback, walked, and ran to our sacred site, Grey Horn Butte. It is a sacred site to our people, but others call it Devil’s Tower. That language is hurting our people. We can never use that language, no foul language, as reference to our sacred site.

“I was just a young boy on the reservation in South Dakota when the elders said we need to travel back to our sacred sites. They said we needed to gather and remind people about our sacred sites. In fact, they said we need to write a book. So we went to the Seven Council Fire in Rosebud and there we chose and talked to many elders about the stories they could share. As I mentioned, we published a blue book, Star Knowledge, about the star knowledge, the universe, and the stars. I learned so much from these elders about how everything that moves has a spirit and everything has its time in this world, so I was humbled to hear the teachings: knowing how to respect life and go through all these protocols to approach, to understand it, about how to receive and give.

“We’re losing so many elders. But we had so many elders called upon who came and each spoke Lakota, and it was beautiful to hear the language. It is our way of life: the sacredness of the language. Knowing language is a crucial part, and I learned from the elders that way. The elders shared about the sacred sites and the star knowledge, and how beautiful it is to listen to their message. That which lies deep within the Source has truly inspired the life of all things, everything, we live with it in spirit that way. I was a young man and I never thought it would be my life: the voice, the spirit of our way of life, our ceremonies.

We Must Unite Now – We Are at a Crossroads

“The prophecies say someday that time will come again when all nations will stand shoulder-to-shoulder in a sacred circle. The prophecies say because we aren’t watching where we’re going, that Great Spirit will bring us back into that circle.

“From the heart of Mother Earth, we have a message that all these white animals are being born, and this message is for all the world: We must unite as all nations and one prayer.

“We are at a crossroads faced with chaos, disasters, sicknesses and viruses. There are tears in our elder’s eyes. We must unite. We are all being faced with tragedies and disasters, and volcanos are beginning to erupt worldwide. These Northwest territories are speaking to us of volcanos. Yellowstone National Park could erupt with super-volcanos anytime.

“We soon will see the 4th of July fireworks, but what about Mother Earth’s fireworks with all the volcanos of the world erupting?

“The climate is changing. If only the trees, water, and rivers could speak, they’d tell us their story. In that tree, every year is a circle. In our life, we have a cycle of life and we too are part of the growing of that tree. We have our seasonal ceremonies, so our way we are taught, we learn from every person and all the teachers who have gone before, some known and some not, some written about, some not, but we still have their voice today. I’m honored by wise words they shared and left behind. Every time we have our spirit bowl/plate we are offering to those who have gone before us.

A Blessing and a Warning

“We are networking through modern technology but our ceremonies have been saying this for a long time about the Earth and climate change. The message of the white animals being born worldwide is there’s a blessing and a warning that we, of this generation, are facing chaos, disaster, big winds, tornados, and flooding. Prayer is the answer.

“In 1995, the first white buffalo was born in Janesville, Wisconsin, and we took a message there. Today, the message is still the same, with white animals being born, not just white buffalo calves, but white animals born all over the world. The message is that Mother Earth is sick and has a fever.

“We took the message to the U.N. that mankind has taken this too far, and only through prayer will a healing come back to Mother Earth. If we don’t do this, Mother Earth will shake herself and volcanos will erupt. It is only through prayer that we can create an energy shift and make changes for the sake of our children. This message is still the same today. The Kobi also came to the U.N. too and shared their message with us. There is so much affecting the environment: the Keystone Pipeline, droughts, earthquakes, the air and water being hurt. Mother Earth is speaking to us.

How to Be Ready

“How can we be ready for what is coming in the future? It is through the people having enough faith and belief, and to calm their spirit – to believe something can change. I hope this country can stop the fracking. All our elders are saying, ‘Return to the sacred.’

“You have to have a good mind if you’re going to help the People. If not, it affects people who don’t think, then use guns. The foods we eat from Monsanto are not good.

“We are part of this global community. I hope we can create an energy shift and that even Republicans and Democrats would too have a greater understanding of what’s happening to Mother Earth at this time.

“We are here because there is something we’re being called upon to do. We know something is wrong and we don’t want to face it except to face it spiritually. We are praying to the Sacred Fire, and people all over the world are in tune with us and in prayer with us.

Looking Horse Urges All to Work for Environment

“We received news today, June 21st, that a U.N. Declaration is being taken today to the Secretary General of the U.N. calling for an establishment of an Indigenous United Nations to reflect the accumulation of thousands of years of knowledge, and for the protection of future generations. In addition, they attached a proclamation of the ‘vision of Arvol Looking Horse and his World Peace and Prayer Day’ with an emphasis ‘to exhibit concern for all life and to pray for global healing’ and to proclaim the ‘importance of caring for sacred sites.’

“It referred to Iroquois Chief Leon Shenandoah’s prophecy thirty years ago that referred to the ‘end of life when trees start dying from the treetops downward, then nothing will grow.’ It referred to spiritual consciousness being the highest form of politics. It further called on the abolishment of nuclear bombs, and further affirmed that ‘We are the spiritual energy and are 1000x stronger than nuclear energy.’ We cannot trade the welfare of our children, and must abolish nuclear threats. It also requested the Papal Bulls (Manifest Destiny) be officially rescinded.

“You too can be a peace leader and work with the environment. That fate is in you, and no more are we alone. We are a global community and faced with global challenges, but through prayer we set an agenda for the future for world peace. Life is sacred and we are part of this global community. I hope we can all create an energy shift with prayer.

“People all over the world have been in contact us through the different communications we have today. To the people who have helped us with this spiritual journey for the past twenty years, I want to say, ‘Thank you for believing, and I truly believe each and every one of you can share this with your heart.’ Cherish what Creator gave you as this Life is sacred, the fire is sacred, and the water of life is sacred. There’s so much we have to live with, and everything has a Spirit, and that Great Spirit gave us life.

“The Sacred Fire is a spirit, and the Water of Life is a spirit. In that circle, there is not one person higher than another. In the sacred hoop, all are leaders. As we started our sacred fire for the ceremony, there is no ending, no beginning. We are part of the cycle of life and we have a responsibility.

“We pray someday June 21st will be an international holiday. As we stand here, people are gathering at their sacred sites worldwide.

“We need a lot more of you in the world to pray for peace because it is not good what we are facing. In our prayers, we have dignity, honor, and respect. If we live it, our children will have it too. The elders say you are not alone in this world because you always have your ancestors, so never say you are all alone.”

Agnes Baker-Pilgrim Honored at World Peace & Prayer Day

Agnes Baker-Pilgrim, 91, is the oldest living member of the Takilma Tribe in Oregon, and a member of the Siletz Tribe. She is also the head of the 13 International Indigenous Grandmothers Council, and her family has conducted an annual Salmon ceremony on the Rogue and Applegate Rivers for close to two decades. Her daughter and son, Nadine and Keith Martin, provided a smaller version of this traditionally-cooked salmon feast for the World Peace and Prayer Day, and Agnes addressed the participants over the four days:

“It’s people like Arvol Looking Horse who help us have world peace. We all have the honor that our ancestors left us their unfinished work to take care of this planet: ozone hole, smog in the cities, trash in the oceans and rivers, GMOs, massive cutting of trees, tops of mountains being mined, global warming causing ice melts.

“All this destruction is damaging the 7th generation and the unborn yet to come. We have to do better so they can grow up and have white hair like me, and also have a world with clean water and air. We have to start with these little people, because the world and the future is theirs.

“I have been part of the Salmon Nation all my life. If you live by the streams, rivers, lakes, oceans, protect them. Don’t throw any trash in the waters.

“If I can be a voice for the voiceless at age 91, what’s your excuse? I care and I know you care what happens to the animal habitats in the water. We can’t live without the animals.

“If you have one foot in this world and one in the other like me at my age, you had better walk your talk. I hope all will give prayers for Chief Arvol Looking Horse, prayers as he carries the Sacred Pipe. You know the karma if one doesn’t carry it right, and he walks his talk.

“Creator can answer prayer. Walk your talk because prayer really works. Love one another. Take care of the children and hug the little ones a lot. Say thank you for being here for me. Because of the love of my kids and grandkids and great grandkids, I am here at the age of 91. It’s their love that is why I am sitting here. With the Maori dancing here, I wanted to dance too. Prayer works, and I’m not talking ‘church.’

“In Jefferson, Oregon, I did the ribbon-cutting for the nation’s only veterans wall memorial, dedicated specifically for Native veterans and Code talkers, finally all together. Don’t forget the biggest contingency of our U.S. forces have been Native.

“I care and speak about the salmon, the water, the condors which are the thunderbirds, getting the lead out of bullets [to prevent contamination to predators eating wildlife killed by hunters], to stop the clear-cutting of our forests, spraying of 2,4,5-T herbicides, no spraying along the highways, save the bees, and no GMOs. I prayed and blessed thirty-nine condors in Portland. It won’t be long until they’ll fly overhead.

“Magic happens. Creator can do that. It’s One God, many paths, so don’t use your path as a sword. We are all in this leaky canoe together.

“When I cooked salmon for Martha Stewart years ago at one of my Salmon gatherings, as she was putting the salmon on our redwood sticks, I told her, ‘after eating salmon cooked traditionally, you’ll throw away your frying pan.’ (When you eat salmon, thank the tree people too because the wood is used for the fire, and also we put the salmon onto redwood sticks to traditionally cook them).

“We are all water babies. Take care of the water wherever you are. At least once a day, give thanks to Mother Earth for all you have, all you eat, even your jewelry, automobiles, cell phones, everything comes from the Earth, and is made from the Earth’s resources. I pray that I walk my talk. Know that all there is is love, and there’s a purpose for you. You come to a ceremony on one level, and then go home on a higher level. Creator has a hand on you.”

Elder Eddie Benton Banai, of the Grand Medicine Lodge, Ojibwe:

“We are all related. The elders have been saying for generations that either people protect the Earth and water, or else there will be no life … As we look around today, there is consciousness rising, an awareness of this. But we are fast running out of time. Civilization has become an enemy of the People, and the leaders of this civilization don’t see Mother Earth is living…. Republicans and multinational corporations have no feeling for the People. Even the Bible says you even if you have all the money in the world, what about at the end of the road? Money is not the only thing important. Yes, money is necessary but it is Life itself that is most important. Man might own the watch on his wrist, but the watch shouldn’t own the man. We are running out of time, and how the Earth is being ruined, we might only have four more of these World Peace and Prayer Days. 72% of the world’s drinking water is already contaminated. If all the water is destroyed, we are all gone too. To save the Earth, put down your biases and differences, and begin walking and working together.

“Our stories began 50,000 years ago, and that is a little bit longer than 1492. Since 1492, nearly all indigenous languages have been destroyed. It is good we have men like Arvol Looking Horse who know about responsibility.

“The consciousness needs to continue after four days here. How many days ago on CNN did we see the murders in the church? Who’s raising these kids? Be active and talk about the elimination of drugs in our communities and our nation.”

Additional Speakers Add Their Support

Rabbi David Zaslow of Ashland’s Havurah Synagogue emphasized an understanding that “It is all nations, not one nation. It’s all religions, not one religion. It’s all, not one.”

Former SOU professor David West stated, “In over 300 tribes, there is no word in their languages for ‘failing.’ Yes there are words for ‘mistakes or learning from mistakes’ but no words for ‘failure,’ so there is hope for us all.”

Looking Horse’s wife, Paula Horne, pointed out, “NASA scientists have said we are at a point of no return. We are here to prove it different and be a ripple effect. If we could do this worldwide, we could heal the earth.”

Looking Horse Urges People to Make Their Choice Now

In White Buffalo Teachings, another of his books, Looking Horse states:

“We are the watchers. We are the witnesses. We see what has gone before. We see what happens now, at this dangerous moment in human history. We see what’s going to happen, what will surely happen unless we come together – we, the Peoples of all Nations – to restore peace, harmony and balance to the Earth, our Mother … We must understand the two ways we are free to follow, as we choose: the positive way or the negative way, the spiritual way or the material way. It’s our own choice, each of our and all of our choices. You yourself are the one who must decide. You alone, and only you, can make this crucial choice. Whatever you decide is what you’ll be, to walk in honor or to dishonor your relatives. You can’t escape the consequences of your own decision. On your decision, yes, on your own personal decision, depends the fate of the entire World. We are the only species destroying Mother Earth! You must decide. You can’t avoid it.

“Each of us is put here in this time and this place to personally decide the future of humankind. Did you think the Creator would create unnecessary people in a time of such terrible danger? My Grandmother once told me to understand that every person can have a good heart, a heart big enough to change the world! She said the Great Spirit wouldn’t give us something we couldn’t handle!

“Know that you yourself are essential to this World. Believe that! Understand both the blessing and the burden of that. You yourself are desperately needed to save the soul of this World. Did you think you were put here for something less?”

Jane Ayers is an independent journalist (stringer with USA Today, Los Angeles Times) and regularly contributes to Reader Supported News. She can be reached at

Seattle Swaps Columbus Day For ‘Indigenous Peoples’ Day’


October 12, 2014 2:55 PM ET
Native American protesters have been demonstrating against Columbus Day in Seattle for several years. Protest organizers say Columbus should not be credited with discovering the Western Hemisphere at a time when it was already inhabited.

Native American protesters have been demonstrating against Columbus Day in Seattle for several years. Protest organizers say Columbus should not be credited with discovering the Western Hemisphere at a time when it was already inhabited.

Elaine Thompson/AP

This year’s Columbus Day holiday will have a slightly different, more Native flavor in the city of Seattle. Thanks to a unanimous vote this summer by the city council, the federal holiday will now be known by a different name: Indigenous Peoples’ Day.

The name change comes after activists pushed for a day to honor indigenous people instead of Christopher Columbus, the most recognizable figure linked to European contact with the Americas.

“This is about taking a stand against racism and discrimination,” Seattle City Council member Kshama Sawant told the Seattle Times. “Learning about the history of Columbus and transforming this day into a celebration of indigenous people and a celebration of social justice … allows us to make a connection between this painful history and the ongoing marginalization, discrimination and poverty that indigenous communities face to this day.”

On Monday, the streets of Seattle will likely be filled with drums, singing and the faces of citizens from the city’s surrounding Native Nations: the Lummi, Nooksack, Tulalip, Sauk-Suiattle, Swinomish, Puyallup, Colville and 22 other Washington tribes, as well as citizens from other Indian Nations that call Seattle home.

Seattle isn’t the first place to give the holiday a makeover. Earlier this year, the Minneapolis City Council also renamed Columbus Day Indigenous Peoples’ Day. South Dakota celebrates Native American Day in “remembrance of the great Native American leaders who contributed so much to the history of our state.” Hawaii observes Discoverers’ Day, in which Polynesian explorers are honored.

Of course, not everybody is happy about these changes. The AP reports that some Italian-Americans in Seattle have been upset by the change because it comes “at the expense of what essentially is Italian Heritage Day.” But for those who have a negative view of Columbus’ impact, the new name honors a legacy of struggle and resistance.

In the past, anti-Columbus Day protesters have clashed with the holiday’s supporters, most notably in Denver, where members of the American Indian Movement have taken to the streets almost yearly since the late 1980s. Those protests have quieted down in recent years, although those annual demonstrations frequently ended in arrests.

But anti-Columbus sentiment is hardly limited to the U.S. In Chile, Mapuche activists launched anti-Columbus demonstrations that turned violent last year. In 2002, indigenous people in Guatemala protested the day by shutting down highways across the country. Today, many countries in Latin America —including Mexico, El Salvador and Argentina — recognize Dia de la Raza, while in Venezuela, the holiday has been renamed the Day of Indigenous Resistance.

In the U.S., the bigger issue now is whether the holiday can survive as a growing number of cities and states decide to do away with it. According to the Pew Research Center, it’s already “one of the most inconsistently celebrated U.S. holidays.” Apart from federal employees, workers in only 23 states are given a paid day off to observe the holiday.

Note: Way to go Seattle! Next should Thanksgiving, renamed Indigenous Peoples Rememberance Day in memory of the 100’s of millions of precious souls that lost their lives to the barbaric era of colonialism.

Differences In Consciousness by Chief Luther Standing Bear


Nothing the Great Mystery placed in the land of the Indian pleased the white man, and nothing escaped his transforming hand. Wherever forests have not been mowed down, wherever the animal is recessed in their quiet protection, wherever the earth is not bereft of four-footed life – that to him is an “unbroken wilderness”

But, because for the Lakota there was no wilderness, because nature was not dangerous but hospitable, not forbidding but friendly, Lakota philosophy was healthy – free from fear and dogmatism. And here I find the great distinction between the faith of the Indian and the white man. Indian faith sought the harmony of man with his surroundings; the other sought the dominance of surroundings.

In sharing, in loving all and everything, one people naturally found a due portion of the thing they sought, while, in fearing, the other found the need of conquest.

For one man the world was full of beauty, for the other it was a place of sin and ugliness to be endured until he went to another world, there to become a creature of wings, half-man and half-bird.

Forever one man directed his Mystery to change the world He (God) had made. Forever this man pleaded with Him to chastise his wicked ones; and forever he implored his God to send His light to earth. Small wonder this man could not understand the other.

But the old Lakota was wise. He knew that a man’s heart, away from nature, becomes hard; he knew that lack of respect for growing, living things soon led to lack of respect for humans, too. So he kept his children close to nature’s softening influence.”

~Chief Luther Standing Bear~
(1868 – 1939)


Mark Plotkin: What the people of the Amazon know that you don’t

“The greatest and most endangered species in the Amazon rainforest is not the jaguar or the harpy eagle,” says Mark Plotkin, “It’s the isolated and uncontacted tribes.” In an energetic and sobering talk, the ethnobotanist brings us into the world of the forest’s indigenous tribes and the incredible medicinal plants that their shamans use to heal. He outlines the challenges and perils that are endangering them — and their wisdom — and urges us to protect this irreplaceable repository of knowledge.

Beyond a Formal Acknowledgement ~ The Symbolic Lie of Reconciliation and the Continued Genocide of Indigenous People’s thru Colonialism

TreatiesImage from the First Peoples Guide for Newcomers, published by the City of Vancouver (2014)

On June 24th, 2014, Vancouver city council voted unanimously to formally acknowledge that the city is built on the unceded territory of the Musqueam, Tsleil-Waututh, and Squamish Indigenous peoples. After more than a century of denial and erasure, the motion might have opened the way for real change in Vancouver. And yet when the motion was put forward, Councillor Andrea Reimer told the media that the gesture wouldn’t affect the legal practices of the City of Vancouver. “[Reimer] isn’t concerned,” reported the Toronto Sun, “about possible legal ramifications of declaring the city is on unceded territory because Vancouver is not involved in treaty negotiations and has no such authority over land.”

A few weeks later, the City of Vancouver withheld its reconciliatory gesture when it ignored the assertion of Aboriginal Land title by the residents of Oppenheimer park, moving instead to issue a series of eviction notices for the mostly-Indigenous residents. Formal recognition of colonial dispossession, it seemed, came with serious limitations. What exactly do the City’s words without action mean for reconciliation? At Oppenheimer the City of Vancouver and Parks Board did what governments of its kind have done since this land has been colonized: they ignored the voice of Indigenous people and continued on with the long legacy of state-sanctioned dispossession and violence.

Atrociously violent actions of colonialism are numerous throughout history and across Canada. This includes government-sanctioned starvation and nutritional testing, land dispossession and creation of the reserve system, deliberate spread of disease, abuses within the residential school system, and disproportionate numbers of Indigenous peoples in Canadian federal prisons (23 percent) and foster care (almost 50 percent). These atrocities were not, and are not, possible without facilitation by politicians.

These are the many ways in which politicians and politics have been, and are, enforcers of the colonial project. In the late nineteenth century Prime minister John A. Macdonald increased the rate at which European settlers colonized and ‘developed’ western Canada by creating policy that allowed Canadian officials to withhold food from Indigenous communities until they starved to death. Under the United Nations Convention on the Prevention and Punishment of the Crime of Genocide (CPPCG), adopted on December 9, 1948, this policy constitutes an act of genocide.

The horrifying acts and behaviours mentioned are symptomatic of colonialism, which Gord Hill (Kwakwaka’wakw nation) describes in these terms:

[Colonialism is] the practice of invading other lands and territories, for the purpose of settlement and/or resource exploitation. When an invading force confronts an Indigenous population already occupying a territory, colonialism becomes a violent conflict between two hostile and opposing ways of life, with one attempting to impose its will on the other. This is a standard definition of war, and colonization itself can be considered a war for territory involving all the means used to carry out wars: military, political, economic, psychological, diplomatic, cultural, etc.[1]

While this definition highlights the violent force of colonialism, Eve Tuck and K. Wayne Yang highlight the importance of land, and how its commodification is integral to the success of the settler colonial project:“Land is what is most valuable, contested, required. This is both because the settlers make Indigenous land their new home and source of capital […] land is remade into property and human relationships to land are restricted to the relationship of the owner to his property.”[2] From its infancy, Canada, and its settler cities, have benefitted economically from the genocide of Indigenous communities. In a local context, Indigenous people, as is common in settler cities, live in impoverished conditions. According to the 2006 census, Indigenous people make up two percent of the total population of Vancouver, ten percent of the total population of the Downtown Eastside, and thirty percent of the homeless population.[3]

A Settler Move to Innocence

Vancouver City Council and other political parties are praised for their formal acknowledgement of the city’s occupation of unceded territory, even if it does little to change the everyday conditions of Indigenous peoples (poverty, dispossession, criminality, premature death). This gesture is what Tuck and Yang would define as a “settler move to innocence,” a strategy or positioning that attempts to relieve feelings of guilt or responsibility of a settler without the settler giving up land, power, privilege or changing much at all.[4] Gestures of remorse or acknowledgement may endow the settler with “professional kudos or a boost in their reputations for being so sensitive or self-aware.” For example, David Schaepe, director and senior archaeologist of the Sto:lo Research and Resource Management Centre and technical advisor for the Sto:lo Xwexwilmexw Treaty Association, has congratulated city council on its formal recognition and called it a “very positive development.” Despite the fact that the formal acknowledgment has been received positively in the media, Tuck and Yang warn that settler moves to innocence are hollow and only serve the interests of settlers. Such actions lend false legitimacy to settler governments, allow the ongoing work of dispossession, displacement, and settlement.

“You’re never going to gain the full recognition of your freedom from your oppressor,” argues Glen Coulthard, member of the Dene Nation and author of Red Skin, White Masks, in an interview. “They will only recognize you to the extent that it serves their own interests. The effect that that recognition being given to you has on the dominated or the colonized is that they come to see that gift of recognition as a form of justice or decolonization itself. You think recognition is actually freedom and decolonization, but it’s really colonization in a new form.” The recognition that Vancouver city council has offered to Indigenous peoples only extends to the acknowledgement that Vancouver occupies unceded territory. This primarily benefits Vancouver city council and other political parties because it creates a semblance of sensitivity and self-awareness. The formal acknowledgement falls short because it only acknowledges one aspect of settler colonialism rather than the multitude of ongoing violence and traumas. It does not recognize the historical or ongoing role of Vancouver city council in settler colonization through practices such as policing and community dispersal of the Downtown Eastside community, where economically marginalized Indigenous peoples are over-represented.[4] Nor does it begin to engage in the difficult work of moving beyond metaphors and gestures and towards changing the material conditions underlying the daily warfare of colonization.

In addition, the Vancouver motion calls for council and city staff to “develop appropriate protocols for the City of Vancouver to use in conducting City business that respect the traditions of welcome, blessing, and acknowledgement of the territory.” What the motion does not call for are decolonizing protocols that shift power and privilege from settlers to Indigenous peoples, nor does it acknowledge colonization as an ongoing process that actively dispossesses Indigenous peoples of their way of life through land theft. This clearly shows that Vancouver city council, and other political parties, do not intend to dismantle the system and structures that benefit settlers. Instead, the goal is to protect City business and the perpetuation of the settler colonial project, free of feelings of guilt or responsibility–thanks to this tokenistic gesture.

Vancouver city council, past and present, perpetuates the poverty and dispossession of Indigenous peoples. These actions benefit not only settlers, but also make the legal and economic existence of Vancouver itself possible. The city council motion to recognize unceded territories operates in tandem with the established economic and political interests of Vancouver. To underline the continued protection of those interests, Mayor Gregor Robertson spoke to media, saying that landowners and businesses “shouldn’t worry” because the formal recognition of occupying unceded territory is largely symbolic.

In a recent interview on Mainlander Radio, Diana Day, a member of the Oneida Nation, shared her thoughts on the formal acknowledgment:

We have the worst rate of almost everything that’s negative happening to us and yet they don’t put us at the table to say “What can do we do? How can we change that?” They sit in rooms and make decisions for us, or not. They don’t have an Indigenous person right on council who’s able to provide that input and if they have no vested interest in the issues around homelessness, and mental health. There’s not a strong Aboriginal voice who’s at the table who is discussing these things, and who’s advocating for these things, so until that happens, I think a lot of things are just words. It’s just an acknowledgement, it’s not meaningful. I think it has a lot to do with actions speaking louder than words, so if you were really sincere about this, then you should have Indigenous people on your slate, on every slate, not just in one area because I think we need to be represented at all meetings, and at all discussions.

For Day, the failure of the city’s formal acknowledgement lies in the fact that it remains “largely symbolic,” as the Mayor also said. It does not engage in meaningful action that work towards Indigenous sovereignty, nor does it even attempt to challenge the decision-making process of settler colonial governments. The inclusion of Indigenous decision-makers, not just voices, is not even considered. This, in addition to the city’s recent rejection of Indigenous peoples’ legitimate title claim at Oppenheimer Park, shows that settlers will continue to act in their own interests until there is an intervention against settler colonialism.

The Role of the Municipal Government in Settler Colonialism

Despite Reimer’s claim to that the municipal government has no authority over Indigenous land, Vancouver city council maintains settler colonialism through specific means: upholding claims to private property, enforcing property laws through state-sanctioned police violence, re-zoning and development decisions, and lastly by profiting directly from the sale and taxation of land.[6] Through taxation and zoning, the municipal government has the ability to eliminate or encourage specific land uses throughout the city. For example, the area known today as Stanley Park was inhabited by Indigenous peoples until it became a park in 1888, following a slew of evictions from the park. Indigenous families continued living in the park and were continually evicted until the 1930. This was a political move by the city which removed Indigenous peoples from a key source of settler flows of capital, people, and goods. The city also maintains colonial structures and systems through lobbying (or neglect of) higher levels of government. This list is not exhaustive; rather, it identifies some of the ways in which the municipal government upholds settler colonialism and is able to exercise authority over land, contrary to the City’s claim. The formal acknowledgement reinforces the colonial perception of land as private property. What is necessary today, and will not come easily, is to de-center the conversation from ownership of land, which is a largely European colonial concept, and instead imagine, and pursue, the meaningful action that could follow if Vancouver city council and settlers truly sought to challenge the perception of land as property under an illegitimate colonial legal system. [7]

“We want to make sure we’ve done the appropriate steps with the three local First Nations to understand exactly what should be said according to their traditions and customs,” Robertson said. “We just want to make sure we’re observing those correctly and bringing them into the modern context as well.” While this is perceived as a move away from settler colonialism, it only further entrenches Vancouver city council in the settler colonial project. As Scott Morgensen writes, “Historically, non-Natives became settlers by adapting Indigenous dwelling sites, travel routes, place names, modes of gathering or cultivating food, and spiritual knowledges and practices. These acts are part of the normative function of conquest and settlement.” The adaptation of Indigenous place names, customs, or knowledge into the business and function of settler cities is part of colonialism. These practices do not embody a responsibility to dismantle and interrogate the material conditions of settler colonialism. The formal acknowledgement does not, then, enter into the difficult territory of challenging colonial structures and systems of land and property – property which necessitates an owner and the protection of the landowner’s rights by a colonial legal system and state sanctioned violence. Furthermore, this gesture does not sufficiently acknowledge the ongoing traumas of colonialism, nor the ways in which municipal politics are implicit in reinforcing and reproducing settler colonialism.

In the words of Andrea Smith, settler colonialism is not undone by “individuals confessing their privileges or trying to think themselves into a new subject position, but through the creation of collective structures that dismantle the systems that enable these privileges.”[7] Gord Hill defines the political terms in which the undoing of settler colonialism might be undertaken: “this means a radical de-centralization of national power (i.e., the dismantling of the nation-state) and the establishment of local autonomy (community & region, traditionally the village and tribal nation).”[9] The limitations of the City of Vancouver’s recent territory acknowledgement tell us that much more should be demanded from those who hold power and benefit from the systems and structures of settler colonialism.

The work needed to dismantle the systems and structures that privilege settler colonialism will not be easy. As David Harvey wrote in Right to the City, “We can dream and wonder about alternative urban worlds. With enough perseverance and power we can even hope to build them.” Today, we must create other worlds because the one we live in normalizes genocide and colonization. We must re-imagine our relationships to the land and each other beyond a settler colonial framework, and cultivate it collectively. This requires decolonizing our spaces and relationships, and unlike the formal acknowledgement, it will not be symbolic.



[1] Colonization Decolonization by Zig Zag (aka Gord Hill)

[2] Decolonization is not a metaphor by Eve Tuck and K. Wayne Yang,

[3] Unsettling the Politics of Exclusion: Aboriginal Activism and the Vancouver Downtown East Side by Donna Shatz.

[4] Ibid., 1.

[5] Municipal Colonialism in Vancouver: City Planning and the Conflict over Indian Reserves, 1928-1950s by Jordan Stanger-Ross.

[6] The colonialism that is settled and the colonialism that never happened by Andrea Smith.

[7] The Problem with “Privilege” by Andrea Smith, quoted by Laura Hurwitz & Shawn Bourque in Settler Colonialism Primer

[8] Ibid., 8.

Stand with the Apache: No mining on sacred land!

Note: The attack on tribal sacred lands has gone overboard with corporate entities attempting to desecrate ancient sacred sites, while stripping every last resource available. Please join me in standing with the Apache in one BIG HELL “NO” to Congress in handing over Oak Flats to “foreign” a mining company.
The Apache join Hawai’i’Ti’s Kanaka Maoli (TMT Telescope on Mauan Kea) and tribes worldwide in protecting and preserving sacred lands.
The US government is about to handover a beautiful stretch of national forest held sacred by the local Apache tribe — to a giant foreign mining company. It’s a national disgrace, but if we come together now we have a real chance to block the mine.

Our country’s shameful, criminal mistreatment of Native Americans is no secret. And when Arizona lawmakers snuck this mining proposal into a critical national defense bill last year, Apache leaders and activists vowed to fight back. That pressure is working and right now Congress is considering whether to stop the mining project. If we back the Apache’s call with tens of thousands of voices nationwide, we can help protect this land for good.

Next month, tribal leaders are planning a cross-country trip to DC to defend the land that’s hosted important ceremonies for generations. If enough of us stand with the Apache, we can meet them on arrival and build a huge groundswell of support for their courageous fight on Capitol Hill. Sign now:

The Oak Flat area of the Tonto National Forest in Arizona has had protected status since the Eisenhower Administration, out of recognition of its natural beauty and cultural significance. The local San Carlos Apache use if for coming of age ceremonies and other rituals. And repeated attempts to open the land up to mining have failed to pass Congress. That’s why Arizona’s Senators John McCain and Jeff Flake’s decision to tie the provision to a critical national defense vote last year was so cynical.

Supporters of the mining plan say it will bring jobs to the area, but local leaders question the benefits and highlight the cost. And that cost is clear: A massive 2 mile-long copper mine at Oak Flat would destroy a holy site that Apache have used since time immemorial. It boggles the mind that in 2015 the US government is still stomping on Native American rights like this, at the behest of foreign mining interests to boot.

Let’s join the fight to protect this sacred land. When enough of us have signed to get Congress’s attention, we’ll deliver our call to leaders in Congress and stand shoulder to shoulder with the Apache to defend against this attack on their heritage. Sign now and spread the word:

From the Brazil to Tanzania, our community has stood behind local communities protecting their natural and cultural heritage. Now we have a critical opportunity to make sure our own government honors its commitments and moral responsibility to the Apache.

With hope and determination,

Nick, Joseph, Rewan, Emma and the rest of the Avaaz team

More Information:

Selling Off Apache Holy Land (New York Times)

Tribe’s protest of mine plan near Superior is in 3rd week (Arizona Daily Star)

Apache tribe distressed by privatization of sacred land (Arizona Daily Star)

Save Oak Flat

Opponents renew fight against Superior copper mine

US should return stolen land to Indian tribes, says United Nations

UN’s correspondent on indigenous peoples urges government to act to combat ‘racial discrimination’ felt by Native Americans

US should return stolen land to Indian tribes, says United Nations
A Native American at his home on Pine Ridge Reservation, South Dakota, which has some of the US’s poorest living conditions. Photograph: Jennifer Brown/Star Ledger/Corbis

Chris McGreal in Washington

Friday 4 May 2012

A United Nations investigator probing discrimination against Native Americans has called on the US government to return some of the land stolen from Indian tribes as a step toward combatting continuing and systemic racial discrimination.

James Anaya, the UN special rapporteur on the rights of indigenous peoples, said no member of the US Congress would meet him as he investigated the part played by the government in the considerable difficulties faced by Indian tribes.

Anaya said that in nearly two weeks of visiting Indian reservations, indigenous communities in Alaska and Hawaii, and Native Americans now living in cities, he encountered people who suffered a history of dispossession of their lands and resources, the breakdown of their societies and “numerous instances of outright brutality, all grounded on racial discrimination”.

“It’s a racial discrimination that they feel is both systemic and also specific instances of ongoing discrimination that is felt at the individual level,” he said.
Anaya said racism extended from the broad relationship between federal or state governments and tribes down to local issues such as education.

“For example, with the treatment of children in schools both by their peers and by teachers as well as the educational system itself; the way native Americans and indigenous peoples are reflected in the school curriculum and teaching,” he said.

“And discrimination in the sense of the invisibility of Native Americans in the country overall that often is reflected in the popular media. The idea that is often projected through the mainstream media and among public figures that indigenous peoples are either gone or as a group are insignificant or that they’re out to get benefits in terms of handouts, or their communities and cultures are reduced to casinos, which are just flatly wrong.”

Close to a million people live on the US’s 310 Native American reservations. Some tribes have done well from a boom in casinos on reservations but most have not.

Anaya visited an Oglala Sioux reservation where the per capita income is around $7,000 a year, less than one-sixth of the national average, and life expectancy is about 50 years.

The two Sioux reservations in South Dakota – Rosebud and Pine Ridge – have some of the country’s poorest living conditions, including mass unemployment and the highest suicide rate in the western hemisphere with an epidemic of teenagers killing themselves.

“You can see they’re in a somewhat precarious situation in terms of their basic existence and the stability of their communities given that precarious land tenure situation. It’s not like they have large fisheries as a resource base to sustain them. In basic economic terms it’s a very difficult situation. You have upwards of 70% unemployment on the reservation and all kinds of social ills accompanying that. Very tough conditions,” he said.

Anaya said Rosebud is an example where returning land taken by the US government could improve a tribe’s fortunes as well as contribute to a “process of reconciliation”.

“At Rosebud, that’s a situation where indigenous people have seen over time encroachment on to their land and they’ve lost vast territories and there have been clear instances of broken treaty promises. It’s undisputed that the Black Hills was guaranteed them by treaty and that treaty was just outright violated by the United States in the 1900s. That has been recognised by the United States supreme court,” he said.

Anaya said he would reserve detailed recommendations on a plan for land restoration until he presents his final report to the UN human rights council in September.

“I’m talking about restoring to indigenous peoples what obviously they’re entitled to and they have a legitimate claim to in a way that is not devisive but restorative. That’s the idea behind reconciliation,” he said.

But any such proposal is likely to meet stiff resistance in Congress similar to that which has previously greeted calls for the US government to pay reparations for slavery to African-American communities.

Anaya said he had received “exemplary cooperation” from the Obama administration but he declined to speculate on why no members of Congress would meet him.

“I typically meet with members of the national legislature on my country visits and I don’t know the reason,” he said.

Last month, the US justice and interior departments announced a $1 billion settlement over nearly 56 million acres of Indian land held in trust by Washington but exploited by commercial interests for timber, farming, mining and other uses with little benefit to the tribes.

The attorney general, Eric Holder, said the settlement “fairly and honourably resolves historical grievances over the accounting and management of tribal trust funds, trust lands and other non-monetary trust resources that, for far too long, have been a source of conflict between Indian tribes and the United States.”

But Anaya said that was only a step in the right direction.

“These are important steps but we’re talking about mismanagement by the government of assets that were left to indigenous peoples,” he said. “This money for the insults on top of the injury. It’s not money for the initial problem itself, which is the taking of vast territories. This is very important and I think the administration should be commended for moving forward to settle these claims but there are these deeper issues that need to be addressed.”

Native American Tribes Declare Sovereignty, Break Away from State of Maine

Source: Alex Freeman

(TFC) Augusta, ME — Due to Governor Paul LePage launching direct political and environmental attacks against the Penobscot, Micmac and Passamaquoddy tribes of Maine, leaders of those tribes have recalled their representatives from the state legislature and are asserting their sovereignty from the State of Maine. “The Maine Indian Land claims Settlement act has failed and we cannot allow ourselves to continue down the path,” Chief Francis said. “We’re saying it’s a failed social experiment.”

In August of 2011, Governor LePage signed an Executive Order recognizing a “special relationship” between the sovereign State of Maine, and the sovereign tribes within the State. In this order, the Governor instructed all State agencies to include a tribal liaison, whose role would be to facilitate communication and direct policy in all areas of State jurisdiction in such a way as to include the voice and interest of native peoples. The Order instructs that “the State and Tribes should work together as one,” and Tribal interests should be heeded when developing policies and procedures “on matters that significantly or uniquely affect those tribes.”

In April of this year, LePage rescinded that Order. The new Order maintains that native tribes in Maine retain their sovereignty, but holds that they now have a “relationship between equals with its own set of responsibilities,” yet declares that tribal lands, forms of tribal governance and natural resources controlled by the native tribes are subject to the laws and jurisdiction of the State of Maine. The takeover of lands was prompted by an EPA letter to the State, and claims that lack of Tribal participation in “the State’s interests” required the usurpation of Tribal sovereignty. The Letter, in fact, actually supports the Tribal position, as the Tribal standards of environmental protection are much stricter than those of the EPA or the State of Maine. Those close to the Penobscot Tribe tellThe Fifth Column that LePage threatened to sue the EPA over the proposed new regulations, leading the Agency to back down.  LePage’s Order, then, becomes a direct political attack against the Tribes in affront to their sovereignty and an effort to exact more control over the land by the State of Maine.

Even though Penobscot Chief Kirk Francis and his Tribe couldn’t have been“happier” with the EPA ruling, the State of Maine blamed the Tribe for poor water quality and dissolved its sovereignty over the land and resources. This comes in spite of a Penobscot lawsuit over fishing rights in the Penobscot River and another legal battle between the State and the Passamaquoddy Tribe over rights in other fisheries in the region, as well as Maine’s already stringent water quality standards. Initially “a little bit — well, a lot — confused” by the new Executive Order, Chief Francis declared, “We have gotten on our knees for the last time, from here on out, we are a self-governing organization, focused on a self-determining path.”

Francis spoke outside of the Maine Statehouse on May 26 in a rally celebrating the severing of diplomatic ties between the Tribes and the State. He was joined by leaders of the Passamaquoddy Tribe, but not the Houlton and Maliseet Tribes, who cite too much of a vested financial interest in the outcome of several bills currently pending.  Matthew Dana II and Wayne Mitchell, just prior to the rally, issued statements on the floor of the legislature announcing the separation, and abandoning their pro forma seats in the state government. Each Tribe was allotted one seat in the legislature, where they were allowed to submit and discuss bills, but denied the right to vote.  According to the Tribes, this is the first time since 1842 that a Native Tribe was not present in the legislature.

Passamaquoddy Representative, Matthew Dana II (right) stands by as Chief Fred Moore (left) explains the Tribe’s position. Photo Courtesy Sherri Mitchell, Native News Online

Passamaquoddy Representative, Matthew Dana II (right) stands by as Chief Fred Moore (left) explains the Tribe’s position. Photo Courtesy Sherri Mitchell, Native News Online

“We have gone to great lengths to demonstrate good faith and cooperation, only to be lied to,”states Passamaquoddy Chief Fred Moore. Meanwhile, LePage maintains in one breath that it is the interests of the State of Maine that have not been respected, yet in another breath has stated that he would veto any Tribal bill that reaches his desk from the legislature. Urged to rejoin the legislature by Speaker Mark Eves, former Representative Mitchell of the Penobscot Nation toldsupporters that the decision to leave non-voting positions in the legislature had been made, and that any return would “be on our own terms.” In the meantime, any interaction between the Tribes and the State of Maine will take place as separate and equal nations, not colonialized subservients to an occupying government that repeatedly refuses to respect Tribal interests.

The unique break in diplomatic ties signals the reassertion of full sovereignty for the Tribal Nations. The precedent and political implications could spread to other tribes throughout North America, and serve as a model for natives and non-natives alike as state and federal governments continue to enact laws violating the rights of the People, and others to protect the environmentally and economically destructive interests of corporations. The reassertion of sovereignty, more immediately, may protect much of the land and water in Maine from fracking, Tar Sands production, and mountain top mining.  More importantly, the Tribes are declaring that they no longer consent to the State to “define our sovereignty or culture or to interfere with our self-governing rights.”

Michael Tellinger and Hope Girl ~ UBUNTU Contributionism and Free Energy

FTW Michael Tellinger Show Logo

UBUNTU is working! This is what ten years of philosophy and six months of physical labor look like when a real solution births its way into our physical world!

UBUNTU Contributionism is a model for a new social structure and global movement founded by scientist, explorer, and internationally acclaimed author Michael Tellinger.  Earlier this year, after six months of back breaking work, the first UBUNTU model community became  a reality in Michael’s small home town of Waterval Boven South Africa.  A vandalized building abandoned by the government has been reclaimed and renovated by the people of the town to become the Community Town Hall.  The new space will be utilized for a wide array of needed purposes including a movie theatre, school, community gym, and meal hall. The accomplishment of this feat acts as a real kick off to the many projects that will continuously develop as a living breathing model for the first operating UBUNTU community.

This interview is very near and dear to my heart. I learned about Michael and his amazing work a few years ago, and his research played a huge role both in my awakening process out of corporate America, and in the formation of the Fix the World Organization.  Fix the World and UBUNTU Contributionism share a lot of parallels in our foundational philosophy. Michael’s work has always been a huge inspiration to me personally, and in many ways has set a real example for all of us.

In this interview, I have a chance to speak with Michael about two topics that I am very passionate about; community and free energy.  Michael has completed the first portion of hard work in getting their community hall up and operating.  We compare notes on both of our experiences and reveal what it’s really like to run projects like this. We also touch on the world of alternative/free energy, and Michael presents an incredible solution that shows how free energy can unite a community instead of divide a community.




Highlights from the Interview:

Working with Volunteers
While there were some amazing volunteers that came from all over the world and helped in a big way, there were also a lot of volunteers that came and caused a lot of damage.  Managing volunteers is a full time job and many lessons were learned on how to improve the experience in the future. This involves doing a lot of foundational work to get the projects started, and then having an organized set of specific tasks for volunteers to do with a designated volunteer coordinator to help manage the people.

Michael speaks about how opening up your project  to volunteers also opens you, your home and your life to infiltrators that come in under the guise of “volunteers” and who are there solely to undermine your project.  This is a common problem in this type of work, and we at FTW have had the same types of experiences.  Valuable lessons about this topic are shared in this interview for the many groups that are undertaking similar projects.

Alternative Energy
Michael like many others has been following the QEG project and we were able to give him a private demonstration of our QEG over skype.  This sparked a conversation about the experiences that Michael has had in the “free energy world” working with many inventors and taking part in various conferences around the globe.   In this interview, I asked how UBUNTU Contributionism would apply to building a free or alternative energy device.  Michael then laid out an amazing philosophy:

“This is where my philosophy and the current UBUNTU Contributionism philosophy on alternative energy devices is very different from most other people.

I oppose the creation of a small energy device that can be used by people in their individual homes. That is not my intention. I have come to the conclusion that the global collective consciousness is not ready to embrace that. It might sound really arrogant to people, but let me explain why I say that.

If tomorrow, some factory started manufacturing a 20 KW machine that anyone could buy off the shelf, you’ve got a serious problem. Because you clearly aren’t going to sell it cheap, so those that can afford it will buy it, and they’ll be ok in their own home. While the people that can’t afford it will be even poorer and there will be a bigger gap between the “haves” and the “have-nots”.  This is not a solution.

I am a strong proponent of a different approach. I believe that we need to create an energy device that is owned by the community. Whether it’s a bunch of smaller devices strung together, or one big device that runs a megawatt or more. This device should belong to the community so that everyone can get free electricity.

The community works together to collectively put the funds together to install that technology. Whether it’s something put into the river, or new exotic technology, or the QEG… whatever it is that the people can get their free electricity from.

This is what we are now promoting through our election campaigns for next years’ local municipal elections. We are promoting the fact that we are going to give our four towns free electricity, not by weird fancy technology, but by simply putting hydro turbines into the rivers in each and every town. And then we the people pay to install it, we run it and manage it, and it’s our electricity. Everybody gets free electricity, everybody benefits equally. In return for that free electricity, everybody has to contribute their three hours a week towards one of the community projects.

So you use the electricity to unite the people and not to divide the people. Now you are creating a community of abundance beyond your wildest imagination.   Everyone is happy, they have free electricity, and they can do things they couldn’t do before. They don’t have to be cold in winter and hot in summer. They can cook, they can read and study at night, they can do what they want and they love you for this.  They feel like they are part of the community because they are no longer marginalized and everyone is equal on that front.

And now you also have a labor force from the people that benefit from that electricity. In our town that would be about 3,000 people. So suddenly you’ve got 9,000 hours of labor a week. Just do the math. The amount of stuff you will create for your community is unimaginable! More food than we can eat, more clean water, more clothing, more wooden products, more metal things that we need. The roads will be clean, the parks will be spectacular. Not only that, then the money that comes in from the community projects belongs to the community. And everything that you create in those community projects, the food the bread etc., is free to everyone that participates.

So what this electricity device does, it really becomes the foundation in a society of people that can live virtually for free.”

(For those following the QEG project, FTW has been working towards implementing a similar philosophy through our Cottage Industry Community Units model, working with the local people in our community, and supporting communities that are crowdfunding to build a community QEG.)

UBUNTU For Local Elections:

UBUNTU  contested in the national elections in South Africa in 2014, in the UK elections in May of 2015 and is planting the seeds to contest in the local elections  in South Africa and also in Canada in 2016.

UBUNTU has a very good chance of winning the local elections in their municipality. This is a critical milestone that once reached can become a domino effect to influence other communities to apply UBUNTU principles and change our world for the better.   You can support the movement by visiting their site and subscribing with a monthly donation amount to help fund their efforts.



The principles of UBUNTU Contributionism are outlined by its founder, Michael Tellinger, in dozens of documents, video and audio recordings and the book entitled UBUNTU Contributionism – A Blueprint For Human Prosperity, which has now become the founding document for the UBUNTU Movement globally. Anyone that has not read the book cannot claim to represent, or speak on behalf of, or claim to know the principles of Contributionism. While the circumstances of every community are unique, the foundation of Contributionism remains the same. We are moving to a world without money, barter or trade of any kind – where everyone’s contributions are respected equally and where everyone is given the freedom to contribute their natural talents or acquired skills for the greatest benefit of all in their community. We are developing a society where people work together in cooperation, rather than in competition against each other.

We are not creating self-sustained communities – we are creating much more – we are creating communities of abundance – where everyone has everything they need beyond our wildest imagination.

Visit The UBUNTU Websites:

Purchase Michael’s Books on Amazon:

Temples of the African Gods
Slave Species of the Gods
Adams Calendar
UBUNTU Contributionism


Join Michael Tellinger for an intensive interactive on-line workshop and Q&A on May 16th Michael will be sharing crucial information about UBUNTU and Contributionism philosophy; experiences from the first year of launching the community projects; alternative energy; UBUNTU UK & UK Elections; what we have learnt in the past year – other topics and questions from the participants.

Join us for this historic event to lay the seeds of consciousness across the planet. Tickets are $12 and you can register here: