The following was written in collaboration with concerned residents and supporters of Ganienkeh to address the recent anonymous article distributed by the "Mohawk Nations News" (MNN).
The original MNN article is available here for your reference. [HTML w/ JPEG File - 116kb]
Addressed to:
MNN Mohawk Nation News, contact: ganienkehrestoration@hotmail.com and/or any person involved in conspiring against the People residing in the Mohawk community of Ganienkeh Territory, a Mohawk Branch of the Six Nations Iroquois Confederacy in regards to the recently published article titled “Historic “Ganienkeh” – the attempted destruction of the “Indian Project” by Thomas Delaronde, Laureen Delaronde, and Mary Swamp,” dated October 8, 2007
It has come to the attention of the People residing in the Mohawk community of Ganienkeh Territory that there is at least one conspirator, the author of the aforementioned article, who is guilty of committing treason in writing and distributing said letter, effectively exposing his/her ultimate intent of recruiting supporters to take over Ganienkeh Territory, a Mohawk Branch of the Six Nations Iroquois Confederacy.
The first issue to address is the title of the article: “Historic “Ganienkeh” – the attempted destruction of the “Indian Project” by Thomas Delaronde, Laureen Delaronde, and Mary Swamp.” The author is asserting that these three individuals are responsible for the departure of the “estimated…8,000 to 10,000 people who have lived, worked, or shown their support for Ganienkeh” in its past 33 years of existence. The author must be insane to think that 8,000 to 10,000 people would give up their voice, an inherent right as guaranteed by the Kaianere’kó:wa, and abandon the faces of the still yet unborn on the account of one man and two women. Sounds insane, doesn’t it? It is.
Over the past 33 years, there have been numerous supporters from across Indian Country who have come and gone through Ganienkeh Territory. In order to understand why some people left, one would have to go back in time and consider the living conditions in comparison to the living conditions they were used to living outside Ganienkeh Territory. Not everyone could adapt to a life without running water, electricity, modern conveniences, and the worries of not knowing what would happen next. Others could not live under the policies they themselves took part in formulating: no drugs, no alcohol.
Through the years, more have come and gone for personal reasons. As time goes on, there are still people who come and choose to leave because they cannot, or will not, live under the conditions set forth in the Great Law of Peace and by the policies made by the People throughout the years for the protection of the future generations still yet unborn.
For the writer to say that all of these people have left because of Thomas Delaronde, Laureen Delaronde, and the “recent newcomer” Mary Swamp, is to disregard the fact that most people left on their own free will: they could not live life in Ganienkeh Territory.
As far as the “destruction” goes, it is the writer and fellow conspirators who are attempting the destruction of Ganienkeh Territory. If not for Thomas, Laureen, Mary, all those residing in Ganienkeh Territory, all those who have come and gone, and all those who continue to support Ganienkeh Territory in various ways, there would be no Ganienkeh Territory today.
In the opening paragraph of the article, the author writes that “according to the “Ganienkeh Manifesto,” this territory was reclaimed by Indigenous people across Turtle Island as well our brothers and sisters from other parts of the world.” At this point, the conspirator is referring to the “Ganienkeh Manifesto” as though it was written after the fact. In reality, it was written before the move ever took place. To directly quote the Manifesto, “Ganienkeh – “Land of the Flint” – ancient homeland of the Mohawk Nation, whose descendents, with traditional natives from other Indian nations, are moving back to repossess their natural heritage.” Although it is true that Indigenous peoples across “Turtle Island” did repossess the territory, it is fallacious for the author to assert that “our brothers and sisters from other parts of the world” were involved: the Manifesto actually states the simple fact that “other native nations throughout the world have regained their lands and governments.”
Next, the author asserts that in 1974 people from the “five Kanien'kehá:ka communities came together and repossessed a portion of the 9 million acres of land…” This is true, however it is unfortunate that the author has failed to recognize that the help came from beyond “five Kanien'kehá:ka communities” – people from across the Mohawk Nation, the Rotinonhsón:ni Confederacy (Six Nations Iroquois Confederacy), and other traditionalist-minded indigenous nations from across North America helped in the effort to repossess Mohawk territory. We didn’t forget and we continue to appreciate all the efforts made by people, past and present, because without them, Ganienkeh Territory would not be in existence today.
The “Ganienkeh Manifesto” stipulates that there will be a “co-operative economic system,” as was made clear by the author of this article. To assert, however, that the businesses in Ganienkeh Territory “have been hijacked by Thomas Delaronde, Laureen Delaronde, and Mary Swamp,” is insulting in its attempt to render the remaining community members voiceless. For someone who makes a point to refer to the “principles of respect and dignity,” it seems paradoxical that the author would attempt to strip the residents of Ganienkeh Territory of our dignity and display such an obvious lack of respect. It should be stated that we are not puppets, and it is an insult to infer that we are.
The author seems to forget that Thomas Delaronde, Laureen Delaronde, and Mary Swamp are not the only ones residing in Ganienkeh Territory – Ganienkeh is, and always has been, governed by the laws set forth in the Kaianere’kó:wa. The People are all equally responsible for everything that goes on within Ganienkeh Territory. All of the businesses within Ganienkeh Territory are co-operatively owned – they belong to the People, and the People would not have it any other way. For clarification, the author claims that the “Manifesto” stipulates that “all projects would be cooperatively owned by the Mohawk Nation.” The “Manifesto” actually stipulates that projects would be cooperatively owned by the “Independent North American Indian State of Ganienkeh.”
In describing Ganienkeh Territory, the author uses his/her rhetoric to make negative the fact that the “immediate family of Thomas Delaronde” currently resides in Ganienkeh Territory. However, was that not the point of the “Indian Project”? To bring families together and raise them to be traditional-minded and to live by the Kaianere’ko:wa?
The author this article states that “the Ganienkeh Project must be returned to its original intent. It must not be allowed to be the private enterprise of three individuals, Thomas Delaronde, Laureen Delaronde, and Mary Swamp. They must no longer be allowed to act as judge, jury, and executioner.” For one, there is no “private enterprise” – Ganienkeh Territory is governed by the People and always has been. It is the responsibility of every individual to participate and ensure that his/her voice is heard at the People’s Council. Every individual resident, whether man, woman, or child has a voice and has the responsibility to ensure that it is heard. There are no “superiors” or “inferiors” in our society – the Kaianere’kó:wa ensures equality for all Onkwehonwe.
The “Ganienkeh Manifesto” states that “Ganienkeh shall be the home of the traditional Red man. Here, according to the rights accorded every one else in the world, the Red man shall exercise his proven government and society according to his culture, customs, and traditions. According to the rights of the human, he has the right to operate his state with no interference from any foreign nation or government. Here the Great Law (GAYANEREKOWA) of the Six Nations Iroquois Confederacy shall prevail. The people shall live off the land. The co-op system of economy shall prevail. Instead of the people competing with each other, they shall help and co-operate with each other. Here, they shall relearn the superior morality of the ancients.” The author uses rhetoric in an attempt to sway public opinion and coerce them into believing that something other than the original intent is being carried out in Ganienkeh Territory. The truth of the matter is that the residents of Ganienkeh Territory are trying, as best we know, to realize what Louis Karoniaktajeh Hall put forth in the “Ganienkeh Manifesto.” At this point, all of the residents in the community are traditionally-minded and exercising our proven government by living by the law, the Kaianere’kó:wa, yes living, not just talking about it, everyday by doing everything that needs to be done on a daily basis. We are living our lives not for ourselves, but for our children and the coming generations, those whose faces are yet beneath the surface of the ground – the unborn of the future Nation. We are teaching our children our language, our medicine, our food, our festivals, our songs, the Kaianere’kó:wa, and all our ways as much as we know on a daily basis so that one day they can pass it on. For the author to purport otherwise can only be interpreted as an insult by those who continue, day in and day out, to believe and to make the “Indian Project” a reality.
Furthermore, the author predicts that “this great project will dissolve and the land will be annexed by New York State and the U.S. government.” One can only ask where this unfounded assertion is coming from. Perhaps it is another tactic to attempt to persuade the unknowing.
In the concluding paragraph, the author expresses his/her desire to “address this man-made disaster that has befallen us through non-violent and peaceful means.” By constantly demonizing Thomas Delaronde, Laureen Delaronde, and Mary Swamp and making them the scapegoats of any problem that has ever plagued Ganienkeh Territory, the author attempts to gain public support to presumably depose these 3 individuals in a supposedly “non-violent and peaceful means.”
Pragmatically, any sane person would realize that there is no “non-violent and peaceful means” to do this – this can only be seen as a pre-meditated attack toward the People residing in Ganienkeh Territory, for a threat against one is a threat against all, an act that is sure to bring bloodshed to our people. What the author is suggesting is an act that will inevitably bring about Indian against Indian. Wasn’t that one of the reasons for the repossession of Ganienkeh Territory? To prevent fighting and bloodshed between Onkwehonwe?
What this individual and his/her apparent “allies and supporters” is proposing is to undermine the Great Law of Peace, the Kaianere’kó:wa, in attempting to render the People living in Ganienkeh Territory voiceless under false pretenses. This can be interpreted as an act of treason by violating the Great Law and prospectively taking up arms against ones own people. It is now the duty and responsibility of not only Mohawk Warriors, but of all Warriors, men and women who are citizens of the Six Nations Iroquois Confederacy, to expose this person or persons who is/are seeking to cause great harm to your Brothers, Sisters, the Old and the Young, residing in Ganienkeh Territory, a Mohawk Branch of the Six Nations Iroquois Confederacy.
It should be duly noted that Ganienkeh continues to be open to those traditional-minded Onkwehonwe who accept the Great Law of the Six Nations Iroquois Confederacy as the Constitution of the Independent North American Indian State of Ganienkeh and who pledge to obey its laws, as well as the rules and policies formulated by the People since Ganienkeh Territory was repossessed 33 years ago. For the author to assert that Ganienkeh is an “estate-like community with a cult mentality” seems rather misinformed, unless of course the author is suggesting that the Great Law of Peace is a “cult mentality.”
Finally, the suggestion that 2 women and 1 man are the cause of every problem in Ganienkeh Territory and to subtly suggest their removal as a solution sets a very irresponsible precedent. Is that the message we want to pass on to the coming generations? That if we find a scapegoat or someone we’re at odds with, we can go beyond the Law and force their removal?
Before making any irresponsible decisions and taking irresponsible and unwarranted actions, we urge you to reconsider what the “Indian Project” is all about. We’re here for our children, for the coming generations, for those still yet unborn, and we should proactively participate in the so-called “Indian Project,” regardless of who we are at odds with, because in the end, they, the coming generations, are what it’s all about.
When “seven generations” is talked about, it means that we have to live our lives in consideration of the seventh generation – so that they will have something when they are born long after our lives have ended. Have you forgotten? They are coming, the future generations, and we must never forget that fact.
Some can’t, or won’t, for whatever reason, live their lives for those yet unborn. Some make all kinds of excuses. The bottom line is that no one can force anyone to live their lives in consideration of the coming generations – it is a personal decision that one must make, and this decision cannot be decided by anyone but the individual.
To even propose the compromise of the Great Law is to compromise the rule of law, and when the rule of law is compromised there is no law, only chaos. The Law cannot be compromised to suit one individual’s needs, and if rigidly enforcing the Law causes friction between individuals, then so be it - the thing to remember is that each individual residing within Ganienkeh Territory makes it his/her business to persevere in living by the Great Law to ensure that the coming generations have a future, a decision only that individual can make. Nobody ever said that this would be an easy task – but it is the Children, they are the binding force of Ganienkeh today. They are the ones who give the strength to continue.
Niawenhkó:wa,
This is a mutual response from people at Ganienkeh
With excerpts from:
The original – “GANIENKEH MANIFESTO” by Louis Hall – 1974