Lynn Gehl
July 26, 2011
Re: South March Highlands – Traditional Algonquin Territory
Prime Minister Stephen Harper
Premier Dalton McGuinty
Michael Chan, MPP
Mayor Jim Watson
Prime Minister Harper, Premier McGuinty, Minister Chan, Mayor Watson,
According to Algonquin Anishinaabe tradition the universe was created in four orders. The first order of Creation involved the emergence of fire, rock, water, and wind. The Algonquin Anishinaabe consider these four elements sacred. It is during the first order of Creation that the universe, the sun, the earth, and the moon were created and where what is now called the “Canadian Shield” first emerged from the great sea. Interestingly, western scientists agree that it was this great rock that first emerged from the ancient sea.
The second order of Creation involved the creation of trees, plants, vegetables, and fruits. This order brought all the members of the Tree Nation such as the maple, birch, and butternut. It also brought medicines found in the hemlock tree, the strawberry as well as other berries, and cat tails for example. The third order of Creation brought to the world the four legged, the winged, and the swimmers such as the bear, the owl and eagle, and the salmon and pike. It is these animal beings that taught humans the knowledge about medicines and how to use them. According to Algonquin Anishinaabe tradition it is said that these three orders of Creation thrived and lived together for a very long time before the fourth order was brought into existence.
The fourth order of Creation is where humans were lowered to the earth. Our stories tell us that although humans are born with the wonderful gift and ability to dream and imagine we are also the most pitiful. Humans are pitiful in that we are the most dependent on the other three orders of Creation. While the plants and animals lived here on earth for a very long time without us, and thus can continue to live without us, humans cannot live without them, as it is these other three orders of Creation that provide us with the protection and subsistence we need to survive on earth. In addition to this we are also pitiful in another way as our ability to dream and imagine is also our biggest burden in that our ability to dream and imagine unchecked and un-moderated through a moral code – that is a moral code that is broad and ensures the wellness of all other beings of Creation – puts our very own existence at risk. It is in this way that our ability to create through dream and imagination is indeed a paradox. Respecting this paradox, is a fundamental Algonquin Anishinaabe teaching.
Through the Algonquin Anishinaabe worldview and our particular and last place in the four orders of Creation, we are well aware that the paradigm of human economics has huge limitations. Western economics we know is merely an anthropomorphic creation based on a human-centric understanding of the world that is not at all a sophisticated way of knowing and being. Rather it is narrow and selfish. Not only does the human-made economic model fail to consider the other three orders of Creation – but it is also rooted in short term gain versus considering all future generations within the four orders: rock, plant, animal, and human. The Algonquin Anishinaabe call this short term need for economic gain the “contagion of wiindigo” which is a self-destructing beast.
Traditional Algonquin Anishinaabe are guided by natural law and thus deeply respect the other three orders of Creation that came before us. We are fully aware of the fact that our gift of dreaming and imagination has the potential to move us several steps away from natural law, women less so though because of the work they do as life givers and nurturers. It is for this very reason that the Anishinaabe keep in the forefront of our minds and in the forefront of our practices, through ceremony and ritual, our place within all of Creation. We know all too well that as pitiful creatures we need to constantly renew our existence within the four orders of Creation, and further we need to constantly give thanks for all that Creator has given us to survive here on earth. Otherwise we will forget and create models of the world and institutions that are destructive to our very existence as humans. In destroying the trees such as the maple and the butternut, and forests where the animal beings such as the bear and deer live, we destroy ourselves through wiindigo psychosis.
The practice of developing the South March Highlands through a ridiculous policy where potential developers themselves are the very bodies that hire and pay the wages of archeological consultants, and thus for their assessments, is an unacceptable conflict of interest. As well-known archeologist Robert McGhee has previously argued, the South March Highlands and its previous ancient shoreline within the Champlain Sea, where the sea and fresh water intersected, is potentially the oldest site of human occupation in Ontario, thus requiring additional research. Further, relying on an archeological assessment that did not look for pre-contact sites is simply illogical and pitiful human behaviour. It does not take much to reason and ask, what is the point of an archeological assessment where pre-historic sites do not fall with the parameters of analysis?
Moreover, refusing to consult with the Algonquin Anishinaabe who reside outside of the Algonquins of Ontario (AoO) institution is also ridiculous. Many Algonquin Anishinaabe in Ontario are not in agreement with the AoO’s mandate where their sole purpose is the negotiation of a land claims and self-government agreement with the provincial and federal governments. It is apparent to many that the current land claims and self-government process is guided by unilaterally constructed colonial policy versus one of true reconciliation. It is for this very reason that many Algonquin have completed the necessary ratification forms so they can categorically vote “no!” To be enrolled with the AoO does not equal support and a “yes” vote. To be clear, one should not conflate Algonquin enrolment with the AoO ratification process with agreement with the AoO “leadership” and the pitiful AoO mandate. To do so would be a gross error. Communities such as Ardoch First Nation, Kichesipirini First Nation and other individuals such as myself have a right to be consulted on the matter of the South March Highlands.
Grandfather William Commanda supports Daniel Bernard’s ability to dream and imagine a world where all four orders of Creation thrive and are happy. This is in line with Anishinaabe tradition. Grandfather does so because he values the South March Highlands as a spiritual place. In 2006 I witnessed Grandfather receive the key to the City of Ottawa from then mayor Robert Chiarelli. Certainly reconciliation must move beyond that of mere rhetoric and meaningless symbolic rituals such as giving away a “plastic” key. The South March Highlands require an archeological review that is not confounded by the bias of developers who are rooted in their own pitiful economic view of the world. Furthermore, all Algonquin, beyond the colonial constructed institution known as AoO, have a right to be consulted in this matter.
Lynn Gehl, Ph.D. – Turtle Clan
Algonquin Anishinaabe
Gii-Zhigaate-Mnidoo-Kwe
Re: South March Highlands – Traditional Algonquin Territory
Prime Minister Stephen Harper
Premier Dalton McGuinty
Michael Chan, MPP
Mayor Jim Watson
Prime Minister Harper, Premier McGuinty, Minister Chan, Mayor Watson,
According to Algonquin Anishinaabe tradition the universe was created in four orders. The first order of Creation involved the emergence of fire, rock, water, and wind. The Algonquin Anishinaabe consider these four elements sacred. It is during the first order of Creation that the universe, the sun, the earth, and the moon were created and where what is now called the “Canadian Shield” first emerged from the great sea. Interestingly, western scientists agree that it was this great rock that first emerged from the ancient sea.
The second order of Creation involved the creation of trees, plants, vegetables, and fruits. This order brought all the members of the Tree Nation such as the maple, birch, and butternut. It also brought medicines found in the hemlock tree, the strawberry as well as other berries, and cat tails for example. The third order of Creation brought to the world the four legged, the winged, and the swimmers such as the bear, the owl and eagle, and the salmon and pike. It is these animal beings that taught humans the knowledge about medicines and how to use them. According to Algonquin Anishinaabe tradition it is said that these three orders of Creation thrived and lived together for a very long time before the fourth order was brought into existence.
The fourth order of Creation is where humans were lowered to the earth. Our stories tell us that although humans are born with the wonderful gift and ability to dream and imagine we are also the most pitiful. Humans are pitiful in that we are the most dependent on the other three orders of Creation. While the plants and animals lived here on earth for a very long time without us, and thus can continue to live without us, humans cannot live without them, as it is these other three orders of Creation that provide us with the protection and subsistence we need to survive on earth. In addition to this we are also pitiful in another way as our ability to dream and imagine is also our biggest burden in that our ability to dream and imagine unchecked and un-moderated through a moral code – that is a moral code that is broad and ensures the wellness of all other beings of Creation – puts our very own existence at risk. It is in this way that our ability to create through dream and imagination is indeed a paradox. Respecting this paradox, is a fundamental Algonquin Anishinaabe teaching.
Through the Algonquin Anishinaabe worldview and our particular and last place in the four orders of Creation, we are well aware that the paradigm of human economics has huge limitations. Western economics we know is merely an anthropomorphic creation based on a human-centric understanding of the world that is not at all a sophisticated way of knowing and being. Rather it is narrow and selfish. Not only does the human-made economic model fail to consider the other three orders of Creation – but it is also rooted in short term gain versus considering all future generations within the four orders: rock, plant, animal, and human. The Algonquin Anishinaabe call this short term need for economic gain the “contagion of wiindigo” which is a self-destructing beast.
Traditional Algonquin Anishinaabe are guided by natural law and thus deeply respect the other three orders of Creation that came before us. We are fully aware of the fact that our gift of dreaming and imagination has the potential to move us several steps away from natural law, women less so though because of the work they do as life givers and nurturers. It is for this very reason that the Anishinaabe keep in the forefront of our minds and in the forefront of our practices, through ceremony and ritual, our place within all of Creation. We know all too well that as pitiful creatures we need to constantly renew our existence within the four orders of Creation, and further we need to constantly give thanks for all that Creator has given us to survive here on earth. Otherwise we will forget and create models of the world and institutions that are destructive to our very existence as humans. In destroying the trees such as the maple and the butternut, and forests where the animal beings such as the bear and deer live, we destroy ourselves through wiindigo psychosis.
The practice of developing the South March Highlands through a ridiculous policy where potential developers themselves are the very bodies that hire and pay the wages of archeological consultants, and thus for their assessments, is an unacceptable conflict of interest. As well-known archeologist Robert McGhee has previously argued, the South March Highlands and its previous ancient shoreline within the Champlain Sea, where the sea and fresh water intersected, is potentially the oldest site of human occupation in Ontario, thus requiring additional research. Further, relying on an archeological assessment that did not look for pre-contact sites is simply illogical and pitiful human behaviour. It does not take much to reason and ask, what is the point of an archeological assessment where pre-historic sites do not fall with the parameters of analysis?
Moreover, refusing to consult with the Algonquin Anishinaabe who reside outside of the Algonquins of Ontario (AoO) institution is also ridiculous. Many Algonquin Anishinaabe in Ontario are not in agreement with the AoO’s mandate where their sole purpose is the negotiation of a land claims and self-government agreement with the provincial and federal governments. It is apparent to many that the current land claims and self-government process is guided by unilaterally constructed colonial policy versus one of true reconciliation. It is for this very reason that many Algonquin have completed the necessary ratification forms so they can categorically vote “no!” To be enrolled with the AoO does not equal support and a “yes” vote. To be clear, one should not conflate Algonquin enrolment with the AoO ratification process with agreement with the AoO “leadership” and the pitiful AoO mandate. To do so would be a gross error. Communities such as Ardoch First Nation, Kichesipirini First Nation and other individuals such as myself have a right to be consulted on the matter of the South March Highlands.
Grandfather William Commanda supports Daniel Bernard’s ability to dream and imagine a world where all four orders of Creation thrive and are happy. This is in line with Anishinaabe tradition. Grandfather does so because he values the South March Highlands as a spiritual place. In 2006 I witnessed Grandfather receive the key to the City of Ottawa from then mayor Robert Chiarelli. Certainly reconciliation must move beyond that of mere rhetoric and meaningless symbolic rituals such as giving away a “plastic” key. The South March Highlands require an archeological review that is not confounded by the bias of developers who are rooted in their own pitiful economic view of the world. Furthermore, all Algonquin, beyond the colonial constructed institution known as AoO, have a right to be consulted in this matter.
Lynn Gehl, Ph.D. – Turtle Clan
Algonquin Anishinaabe
Gii-Zhigaate-Mnidoo-Kwe
