Eastern Door Volume 7 Number 40

Volume 7 Number 40

November 6, 1998

You knew it was coming & now...It's here!
By: Greg Horn

For the past week there have been yellow ribbons hanging around the community. A full page ad also appeared in last week's Eastern Door depicting a yellow ribbon and stating that "It's Coming..." Well, it's here.

The yellow ribbons were put up on November 1st and signify the start of Kahnawake Addictions Awareness Month. This is the tenth year that Kahnawake Sakotiia'takehnhas Community Services (KSCS) have held Addictions Awareness Month, the theme this year is "Keep the Dream Alive."

On Wednesday, November 4, 1998, there was a conference held at the Services Complex, by Kscs kicking off the Kahnawake Addiction Awareness Month.

The most common addictions in our community are drugs and alcohol, but there are also others that are not as prominent, that include gambling, sex, bad relationships, and prescription drug addictions. The purpose of the Yellow Ribbon Campaign is to provide a symbol of hope and remembrance to the people in the community suffering from addictions. The yellow ribbons are being put around the community so these people suffering from addictions know that there are people out there that could help them, and that they are not alone.

Mohawk Council of Kahnawake Chief Peggy Mayo spoke and stated that she was very proud to be there because for the past 20 years, Mayo has had addictions awareness on the top of her priority list. Mayo believes that the leaders in our community have to show the people of our community that they can "walk the talk," Gone are the times when it was considered a taboo to go get help at KSCS.

There are also special "Keep the Dream Alive" T-shirts. These shirts keep with the theme of the Yellow Ribbon Campaign in the front, while the back of the shirt depicts two different fictional children at an early age. One of these children comes from a loving home where the parents are very supportive, while the other comes from a home where the parents are suffering from some sort of addiction.

Herby Lahache, Jr., would like to thank Peter Taylor and the Taylor family on behalf of KSCS for being in the Kahnawake Addictions Awareness Month ad.

The ad states that "Addictions are a lonely disease," and shows a man sitting on a log with a case of beer next to him.

RETURN

Tekariho'tahrhon
Of the dispute at hand
By: Dan Cross

The Kahnawake Justice Commission has directed the Organization Development Services to facilitate focus groups in the community on issues of justice," said Ron Sky, Administrator for the Court of Kahnawake.

According to Sky, the creation of these focus groups rose from concerns from individuals in the community who are tired of being forced to wait for months on end for their files to go through Longueuil Court. Issues such as small claims, child custody and child support, are all cases that the Court of Kahnawake does not handle.

"People have been voicing these concerns on an almost weekly basis. As a result, our system may have to be revamped or expanded to accommodate for such cases," said Sky.

He said our justice system in Kahnawake is almost entirely criminal, but many of these criminal cases started out as civil. For example, a case of one person attempting to collect a small amount of money from a debtor often escalates into a criminal case of assault.

Sky said the focus groups will concentrate on what the community feels is lacking in our justice system, and in what direction we should be going as a possible solution.

"We're asking the community to participate. It's important to get their feedback for the design of the system we're hoping to create," said Sky. "letters have already been sent to every organization in town. Now we're sending one to the community as a whole."

Sky pointed out the inserts in today's Eastern Door will focus on where the project is at this point, and may give people a better understanding of what is needed.

The project was started eight months ago when the Mohawk Council of Kahnawake passed a resolution giving the go ahead for focus groups. The MCK has stated they will abide by the findings of these focus groups.

Asked if this project has anything to do with the recent negotiations with Quebec over jurisdiction, Sky said that although it is coincidental, it may also be beneficial.

"What we're trying to do is ensure the community has control over the issues that directly affect the lives of those who are living here," Sky said.

As for the negotiations going on with Quebec, Sky conceded that in order for this project to work, their (Quebec) system will also have to be modified to respect Kahnawake's Court decisions, whether they be adversarial or mediated.

RETURN

ATM Fraud
It's everybody's business
By: Dan Cross

The Caisse Populaire Kahnawake has had an ATM machine for approximately three years. In that time, about 4000 cards have been issued to Caisse members, and subsequently up to 30 cases of fraud have taken place.

"That may not seem like much," said Natalie Deer, "but consider the fact this is a small community and it adds up."

Investigator Tom Lahache, of the Kahnawake PKs, said the number of fraud cases involving the ARM machine has warranted a need to recognize the problem and do something about it.

"We're working together with the bank to develop a protocol that will recognize the different types of fraud and hopefully deter it from continuing," said Lahache.

Lahache said some people will punch in a deposit, insert an empty envelope into the slot, then make a withdrawal. He said others have written checks to themselves, deposited them into the slot, then withdrew the money despite having no funds in their accounts.

"What we're trying to do is prevent this from happening, and make people aware that it won't be tolerated. They will pay the consequences," said Lahache.

The consequences could mean charges of fraud, charges of theft, and/or charges of forgery. In addition, the penalties would depend on the offender's criminal record and the amount of money involved in the particular case.

"At the very least," warned Lahache, "the bank could revoke the offender's privileges and their credit would be marked."

Lahache said it may seem like easy money at a weak moment, but that one mistake could jeopardize the person's future. Once a mark is placed against a person's credit history, it takes up to seven years for it to be erased. Also, people should take into account that acts such as these affect the community as well, since the Caisse is community owned, and lost capital means lost profits.

Lahache said there are presently several cases under investigation, and there has already been one conviction.

Deer said she would like to remind people to never reveal their Personal Identification Number (PIN) to anyone at all, as this can result in another type of ATM fraud.

"Never giver your PIN number out; never write it down; don't choose any number that people could relate to you; and when using your card, be sure to cover the keyboard with your other hand," said Deer.

Deer also stressed reporting your lost or stolen card immediately, as the owner of the card will be responsible for all transactions before it is reported.

RETURN

Editorial

Who is a Traditionalist?
By: Kenneth Deer, The Eastern Door

The use of the term Traditionalist has been used more and more frequently in the last few years, as have the expressions and symbols that have been the hallmark of Traditional views and culture. Expressions such as nationhood, sovereignty, extended family, food mind, Turtle Island, and symbols such as the Aionwatha Belt, Two Row Wampum, The Great Tree of Peace and the Kaianere'kowa.

Up to about 20 years ago, these expressions were used, promoted and defended almost exclusively by Traditional people who were referred to then, as now, as the people of the Longhouse. Non-Traditional people were generally those who used, promoted and defended the nontraditional expressions and symbols of the dominant society such as elections, band councils, Indian agents, Indian Act, Church, the Queen, and other elements of non-Mohawk society. They refused to or rarely used Traditional symbols or expressions.

Times have changed. The people of Kahnawake and elsewhere for that matter, have been looking for their roots, roots that they could not find in the Indian Act, Churches or schools. The people started looking to the holders of our Traditions, the people of the Longhouse. And education process began where the community became enriched with our culture: our creation story, our language, our medicines, our ceremonies, our spirituality, our politics, our philosophies and our illustrious history.

Our rich and living culture, over time, has permeated the current social and political fabric of our community. So much so that there had been a blurring of the lines between what are commonly called Traditional and nontraditional elements.

Persons who were at one time staunchly Christian and would not tolerate any deviation from Christian doctrine are now more flexible. The use of Traditional terms and activities such as sweetgrass smudging are intertwined with their normal services. Clan symbols are everywhere. Politicians have learned the value of the strong political stances of Traditional people and use, without blinking an eye, the Kaianere'kowa, the Two Row, the Covenant Chain and other symbols.

This resurgence of our culture has given rise to a sense of pride and belonging. Many people have become aware of who they are as a People and express themselves in any way they feel comfortable, be it in public or in private. Taking part in ceremonies, or getting closer to Mother Earth, or studying our history or learning our Laws or any other activities related to Tradition will make persons feel that they are now Traditionalists.

But is everyone who espouses Traditional thought a Traditionalist? Is someone who lived their entire life in a Traditional family more Traditional than someone who just has discovered their past?

There was a time when the definition of a Traditionalist could be described as a person of the Longhouse. A person who lived by the ways of the Longhouse spiritually, socially and politically. Today that definition is difficult to apply with so many people other than people of the Longhouse calling themselves Traditionalist. This is not to say that they have no right to do so. Everyone is free to decide for themselves who they are.

But it raises the question of who is using, promoting and defending the symbols of our Traditions? The Mohawk Council of Kahnawake derives its source of authority from the Indian Act. When the Mohawk Council of Kahnawake uses the Kaianere'kowa as justification to enact the Intoxicants Law, or the Membership Code or uses the Two Row to legitimize its negotiations with Quebec.

Who is responsible for keeping these important symbols in their proper place and proper context? Have they unwittingly weakened the Traditional position?

Knowing only part of all our traditions should not make one a Traditionalist. One of the primary tenants of Traditional philosophy is to take a holistic approach to all issues. This includes the spiritual, social and political aspects of all our culture. One or two of the three should not entitle a person or a group of individuals to claim the right to use these important symbols for any political or personal purpose until the processes described in these traditions are fulfilled. And these have not been fulfilled.

RETURN

Comics

RETURN