Chief Sidney Hill
The Grand Council of Chiefs would like to take this time to remind
its citizens of the Haudenosaunee position on imposed elected Band and
Tribal councils and our proposed remedy to standardize governance within
the domain of the Haudenosaunee Confederacy.
Whether it is reference to the Two Row Wampum, treaties, nation-to-nation relationships, or the subtle implication that these elected councils are somehow synonymous with the Haudenosaunee Confederacy or the Traditional Councils; this ambiguity has now perpetuated a false impression and confusion both externally and internally that elected councils are actually a part of the Haudenosaunee Confederacy.
Da•ne'thoh,
Chief Sidney Hill, Tadodaho, Onondaga Indian Nation
May 22, 2013
Greetings
from the Chiefs, Clanmothers, Faithkeepers, and people of the
Haudenosaunee Six Nations Confederacy, People of the Longhouse.
From the moment elected councils were imposed in our communities, its
primary intent was to abolish the strength and national character of
our traditional governments and to assist in the enfranchisement and
assimilation of the Haudenosaunee into the national fabric of both
Canada and the United States. It has since been the position of the
Haudenosaunee that elected councils imposed by either Canada or the
United States, exist outside the Circle Wampum. No one person or nation
can bring into the Circle another form of governance without the full
expressed acceptance of the Grand Council.
The Circle Wampum makes the line between traditional councils
and
elected councils clear and distinct; the traditional councils are the
original governments of the Haudenosaunee communities/nations handling
national affairs, while the elected councils are imposed systems of the
Indian Act in Canada and Federal Indian Law in the United States for the
administration of colonial policies in each community. Within recent
years however, these elected councils have begun commandeering the
distinct symbols, philosophies, and national character of the
Haudenosaunee Confederacy--thus misrepresenting themselves to external
agencies and the limiting the significance of the Haudenosaunee as an
original Indigenous system of governance.
Whether it is reference to the Two Row Wampum, treaties, nation-to-nation relationships, or the subtle implication that these elected councils are somehow synonymous with the Haudenosaunee Confederacy or the Traditional Councils; this ambiguity has now perpetuated a false impression and confusion both externally and internally that elected councils are actually a part of the Haudenosaunee Confederacy.
Most recently, these elected councils have endeavoured into the
international arena, a domain populated by nations and states, through a
formal entity called the Iroquois Caucus, National Congress of American
Indians (NCAI), and The United Southern and Eastern Tribes (USET).
Since 1977, the Haudenosaunee have pioneered the indigenous presence at
the United Nations and other international venues, leading towards the
UN Declaration on the Rights of Indigenous Peoples; a presence the
Iroquois Caucus, NCAI, and USET endeavours to supplant by perpetuating
itself as the legitimate voice of our communities internationally and
will act in the interest of their colonial masters Canada and the United
States.
The Grand Council of Chiefs feels that it can no longer remain
acquiescent on this matter and must insist that the appropriation of the
Haudenosaunee national character cease. Furthermore, the Grand Council
of Chiefs must relay to its neighbours that the Iroquois Caucus and its
tributary elected councils, along with both the NCAI and USET, do not
represent the Haudenosaunee or it's member nations. While the Grand
Council of Chiefs feels that it must be firm on this matter, our council
reminds elected councils of the Haudenosaunee remedy to standardize
governance in our communities under the Kaianere'ko:wa (Great Law of
Peace).
In 1991, the Haudenosaunee Chiefs outlined its prerequisites to begin
meaningful dialogue on how we can all live by the principles and laws
of the Kaianere'ko:wa, within the Longhouse of the Haudenosaunee
Confederacy. At that time, Haudenosaunee Chiefs asked the elected
councils to respect and recognize its authority over eight political
areas it historically claims jurisdiction over. While we understand that
at this time Canada and the United States only recognize the
legitimacy of elected councils, we feel this will never change so long
as our own people wilfully accept this colonial imposition. The Grand
Council of Chiefs remains steadfast to this necessary show of good faith
and is prepared to begin the necessary work to help decolonize the
political structures in each of our communities.
This issue is challenging in many ways because of the personal impact
this has on individuals who have a heartfelt connection to the
Haudenosaunee and wish to express it in ways that they think is helpful.
What is not realized is that by representing the Haudenosaunee within
colonial constructs it furthers the colonial agenda of Canada and United
States. The elective systems are foreign entities that are colonizing
the culture by misappropriation. Placing our teachings, laws, and
symbols within the colonial construct of the elective band council
system is morphing decolonization into a meaningless apparition of
cultural revitalization and transformation.
The Kaianere'ko:wa is based upon inclusivity, peaceful coexistence,
and strength through unity bound by laws that ensure a democratic and
consensual decision-making process. The Grand Council of Chiefs makes no
judgments of the moral character or sincerity of those individuals who
currently serve as elected councillors, but we do encourage them to
bring their gifts, skills, and dedication back into the canoe and take
shelter beneath the Great Tree of Peace. Bound together by the good
tidings of peace and power, we can be stronger than ever.
Da•ne'thoh,
Chief Sidney Hill, Tadodaho, Onondaga Indian Nation
