The song of creation

The dark purple light rises in the north, A yellow light rises in the east. Then we of the flowers of the earth come forth To receive a long life full of joy. We call ourselves the Butterfly maidens. Both male and female make their prayers to the east, Make the respectful sign to the Sun, our Creator. The sounds of bells ring through the air, Making a joyful sound throughout the land, Their joyful echo resounding everywhere. Humbly I ask my Father, The perfect one, Taiowa, our Father, The perfect one, creating the beautiful life Shown to us by the yellow light, To give us perfect light at the time of the red light. The perfect one laid out the perfect plan And gave to us a long span of life, Creating song to implant joy in life. On this path of happiness, we the Butterfly maidens Carry out his wishes by greeting our Father Sun. The song resounds back from our Creator with joy, And we of the earth repeat it to our Creator. At the appearing of the yellow light, Repeats and repeats again in the joyful echo, Sounds and resounds for times to come.

The Song of Creation

From the four corners of the universe: From the East, for red is its color; From the North, for white is its color; From the West, for yellow is its color; And from the South, for blue is its color; In the counterclockwise motion of Tawa Taka, the Sun Father, Come the four colors of the races of humankind, each with its leaders, each with its destiny. Soon they will fight, as it is prophesied, but someday they shall unite. Then they will remember that Taiowa is their Spirit Father; that Sotuknang is their adoptive one; and that Spider Woman is the web which unites them all.

TOKPELA, The First World

Amidst the bellowing of the Volcanoes, the roaring of the earth masses, carousing in a huge tidal wave, was the laughter of the unchained winds, disheveled but released. It was nature, at its best, and at its worst. Flashes of the lightning, roaring of the thunder - earth was being born, like a new babe, crying, demanding, flowing in a giant faucet of lava. Like all births like all mutinies - it was an explosion! Among the noises of creation, but abreast of it; disciplining the winds, modulating their tonalities, shaping the sounds: Taiowa, god of creation, spoke at last in a loud voice: "I have funneled the noises of the wind, in a powerful music of sounds," he said. "I brought forth the dynamics of the forces of creation, like a work horse to its labors. The currents of the dark lava are staring to congeal. I need a helper, a supervisor, a foreman, To bring things to order." So Taiowa, the creator, created Sotuknang, And he called him his nephew. Sotuknang said: "To make Tokpela, the first world, to shape these currents, to enchain the forces unleashed by Taiowa, I need a companion, a mother to this world to come." From the sheer power given him by the creator, Sotuknang willed a being, a force an energy, to give succor; Woman Spirit, Kokyang-Whuti, "Spider Woman." Together they will shape the bubbling hot and fuming mass called the Earth. "Now," said Taiowa, "We have the Earth, we have the waters to cool it, from the heat of creation. I made the air, to coordinate the two. So now we have the first world. But …no one is to be in it, And witness its marvels." So, Spider Woman said: "Sotuknang and I thought about that." This is how Pokan-Hoya and his brother, Palongo-Hoya came to The first world; the twin brothers who were to look after it, and protect it, inhabit it. "Evava!" aid the first twin to his brother. "Ansai!" he answered. "Lolamai! Everything is beautiful." - Which are the Hopi formal greetings. Sotuknang, Spider Woman, and the twins, were created out of the will of Taiowa to participate in the creation of mankind. But they have to have a song to do it; the Song of Creation. A song mankind shall not forget in order to survive; a song they must keep inside of themselves, lest they lose the way. It was decided the younger of the twins, Tuvko, "younger brother", as they called him, should make the song.

FILM & TALK --- SPECIAL GUEST FROM NORTHERN PERUVIAN AMAZON!

The Achuar people are taking a stand against Talisman's oil drilling project in their territory! Talisman is a Canadian oil & gas company based in Calgary, who is also leading on shale gas projects in Quebec. Friday November 25, 7:00 p.m. University of Ottawa, Lamoureux Hall, Room 122, Unceded Algonquin Territory Facebook event: https://www.facebook.com/events/118762868236743/ Dear Friends, It is our honour to have an Indigenous Achuar leader from the northern Peruvian Amazon come to visit us. His name is Peas Peas and he will be accompanied by Gregor MacLennan of Amazon Watch. They come here, far away from their home, with a mission! Peas Peas will be sharing the stories of his people - the stewards of the Amazon rainforest - and their struggle and determination to stop Talisman Energy, an oil and gas corporation based in Calgary, from destroying their ancestral territory and their way of life. The Achuar people need us, you and I, to stand with them for their fight to protect the rainforest! Please come and join us on Friday evening to meet with Peas Peas and Gregor. 7:00 p.m. Friday November 25 University of Ottawa, Lamoureux Hall (LMX), Room 122, Unceded Algonquin Territory Campus map: http://www.uottawa.ca/maps/ The event will include a screening of "Chumpi and the Waterfall", a documentary about the Achuar people. You can watch a trailer of the documentary here - http://vimeo.com/6183607 It is in Spanish but the documentary will have English subtitles. "We demand that the Peruvian government immediately annuls the contracts for blocks 64 and 101 and that Talisman immediately withdraws from our territory." Achuar public statement, March 28th 2010 For more information about the Achuar and Talisman Energy: http://amazonwatch.org/work/talisman To show your support: please send a message to Talisman's CEO, John Manzoni: http://amazonwatch.org/take-action/pledge-to-support-the-achuar-people and tell your friends about it! Amazon Watch is a non-profit organization founded in 1996 to protect the rainforest and advance the rights of indigenous peoples in the Amazon Basin. For more about the organization: http://amazonwatch.org/about, This event is a special event in collaboration with the Cinema Academica weekly series of film screenings at University of Ottawa. For more info on Cinema Academica: Wayne Sawtell, 613-421-1373. To subscribe to the Cinema Acadmica newsletter, send an email to: news-subscribe@cinemaacademica.ca Co-presented by IPSMO - Indigenous Peoples Solidarity Movement Ottawa - www.ipsmo.org See you there!

Pachamama and homo sapiens sapiens

Earth | Time Lapse View from Space, Fly Over | NASA, ISS from Michael König on Vimeo.

Aboriginal conference

The seven fires prophecy as shared by Tom Dostou

Benton-Banai

The Seven Fires Prophecy of the Anishnabe is spiritually encoded in the Wampum Belt. The belt is sewn with thousands of tiny, polished, cylindrical purple and white sea shell beads woven together with leather strips. This Wampum Belt has been handed down among the Algonquin for hundreds of years. It has seven Diamonds which represent the Seven Fires. Grandfather Commanda and other Traditional Leaders believe that we have entered the time of the Seventh Fire, which is the time of decision between the two roads of materialism and of spirituality. If the light skinned race chooses the right road, then the Seventh Fire will light the Eighth and final Fire, an internal Fire of peace, love, brotherhood and sisterhood.

Seven Fires Prophecy of the Anishnabe People and the Process of Reconciliation

"At a time when the Anishnabe People were all living in peace and harmony along the shores of the Great Salt Ocean (Atlantic), there came among them seven prophets."

So begins the reading of the Seven Fires Prophecy as woven on a Wampum Belt sacred to the Anishnabe people throughout Turtle Island (North America). Chief William Commanda, the 89 year old spiritual elder of the Algonquin Nation is now the present holder of this belt, which is believed to have come into existence circa 1400 CE. The Seven Fires Prophecy is ancient but its message is relevant for today's world and for us, who must bring about a new balance to our lives and to the environment which we need for survival.

The Anishnabe are a family of indigenous peoples who, historically, lived along the eastern coast of North America. Anishnabe is translated as "good person" or "one who came down from the sky." Somewhere in a period of time before 1000 CE. And 1400 CE a great migration of the Anishnabe people took place. This migration saw 10,000 large canoes filled with people head inland following what is now called the Saint Lawrence River toward the Great Lakes.

Today, Anishnabe people still live along the East Coast of the U.S. and Canada, as well as, the shores of the Great Lakes, the Rocky Mountains and even as far south as Mexico. They are called by many names including, Cree, Pequot, Wampanoag, Abenaki, Algonquin, MikmaÌq, Shawnee, Innu and Chippawa. The Anishnabe family is probably the largest of all the indigenous nations living on the North American continent.

Why, then, did a people who lived for many thousands of years decide to leave their homes and travel many thousands of miles to new and unfamiliar lands at a time when, according to Anishnabe traditions, we were living in peace and harmony? The answer lies in the reading of the Seven Fires Prophecy and its implications not only for the Anishnabe people living 1000 years ago but also for us today.

What does the Seven Fires Prophecy say to Anishnabe people and how does that relate to people living in North America in the year 2000? First, the Seven Fires Prophecy is not only addressed to the Indian people of this land, it was meant for people of all colors. It is a warning and at the same time a promise of better things to come if all of us living on Turtle Island can learn to put aside our egos, our cultural and racial bias and come together as a people, one people, for our collective healing and the healing of Mother Earth.

The first three Prophets who came among our people brought a warning. They told us to be aware that a race of people, referred to as the "Light Skinned Race" would be coming to these lands.

They advised the Anishnabe that in the interest of security for our people and our nation, it would be wise if we divided our population into two groups. One would leave and go deep into the interior of this continent and wait until the intentions of the Light Skinned Race were made known. The other would wait and greet the newcomers as brothers and sisters.

These Prophets also told the Anishnabe where they would travel and how they would be guided to their ultimate destination. They told of a sacred Megis shell that would appear and lead the way to a series of islands where their journey would end. The final destination would be at a spot where the "food would grow on water." That area turned out to be the Great Lakes region where "pagwadjanomin" or wild rice grows on water.

For those of us who were to stay and greet the Light Skinned Race the 4th, 5th and 6th Prophets gave these warnings and prophecies.

"If they (Light Skinned Race) come bearing nothing in their hands, you must still be cautious for they may be smiling, but in reality they may be wearing the face of Death. Do not accept them readily but wait and see. You will know them by their actions."

"If they come with the face of Brotherhood, you will become one people. Their knowledge of the material world and your spiritual wisdom will be joined together to create a mighty spiritual nation and you will be joined by two other races, (we believe) Asian and African, to create the mightiest nation of all."

"If, on the other hand, the Light Skinned Race comes wearing the face of Death then a great calamity will befall the people of this land. Great suffering and pain will be visited upon your people. The very cup of Life will almost be overturned."

"You will know which face the Light Skinned Race is wearing when the fish are dying and the water's unfit to drink."

The 6th Prophet warned that the Natural People of this land would be attacked by a Light Skinned Race and that a great period of suffering would ensue. He foretold of a darkness, which would overshadow this land, and the suffering, which would be inflicted on the Anishnabe people, as well as on all indigenous peoples.

At this time the 7th and final Prophet came to the Anishnabe. "He was different from the others and had a strange light in his eyes." He came with a message, not only for the Anishnabe people, but directly for the Light Skinned Race "At the time of the Seventh Fire, a new people will emerge. They will retrace the footsteps of their ancestors and will try to find those things which have been lost along the way. They will approach the elders in search of guidance. It will not be an easy task but if they are of good heart and pure intentioned they can prevail. Some elders will be sleeping and have nothing to say, others will say nothing out of fear.

The New generation must be fearless in their quest.

The Light Skinned race will be at a crossroads. If they continue down the road of Materialism, it will be their destruction and for all humanity as well. But if the Light Skinned Race chooses to join with the Natural People of this land on the Spiritual path then they will again have the chance to create a nation, the greatest spiritual nation ever to have existed.

Two other races will join these two races. Together, they will together light the 8th and final Fire an eternal fire of Peace, Harmony, Brotherhood and Sisterhood."

We believe that the road towards blind materialism, the choice for the majority of humanity and especially the Light Skinned or European/American, created an environment where Nature and Natural People have suffered immensely. In the end, it can only lead to our collective destruction. Our way is above all a Spiritual Path. We are not, nor have we ever, been slaves to the material path. Our strength lies in our native ability to go beyond all that happened to our people in the past 508 years. The joining together of the material knowledge of the west with the spiritual wisdom and values of the Indigenous Peoples of this land is a path of healing and survival for all humanity.

The choice is in our hands.

Reconciliation is the first step in accomplishing our vision as Anishnabe people of a world where the grass is once again green, the waters fit to drink and the air pure. Our people, the Indigenous peoples from the Arctic to Terra Del Fuego, 000share a common vision to stand united in our hearts for the healing of our pain, as well as the pain that all humanity endures.

We have been through the fires of oppression. We have felt the whip of hate. We have tasted our blood and tears as it ran into the bosom of our sacred Mother, Earth. The history of our two peoples, one Red, one White has been written in blood and suffering. The lands where the Anishnabe lived from "time immemorial" were taken by armed force. Our people were killed. Genocide, incarceration, disease, was and, still is in many parts of this hemisphere, the price to pay for being Indigenous.

We must forgive. There is no option

By forgiving we liberate, not only ourselves, but also our oppressor. By forgiving we open the door to those who desire forgiveness. It is not that we believe we are superior to those people who, because of their fear, blindness and isolation did not see us as we are, their brother and sister, their father and mother, their lover, their friend. Through forgiveness we allow the spirits of our ancestors to accomplish their mission, which began so many centuries ago on these very shores.

We offer our hands to you, America, and ask you once again to come with us along the path where the grass is still green, the air is still pure and fish can still live in the waters.

Megwitch, hagana, Thank you, to all my relations, Tom Dostou, July 11, 2000

The 7th Fire Prophecy

In the Seventh Fire prophecy of the Anishnabek, each of the seven fires represent an era in human history. We are now in the time of the Seventh Fire. The task of the people of this age, including the Anishnabek and other red people, the yellow people, the black and the white, is to come together through choosing the road of cooperation. Without this, there will be no Eighth Fire, or future for Natives and others.

One person who talks about the Seventh Fire is Grandfather William Commanda of Maniwaki. An Algonquin elder, he holds three wampum belts, one of which is the Seventh Fire Prophecy belt which was made in the 1400s. His understanding of the prophecy was received from Ojibwe people in Minnesota, Michigan and northern Ontario, and through his own family, which has held the belts for over 100 years.

He speaks of the fact that the white race was welcomed by the Anishnabek, and it was hoped in the time of the Fourth Fire that the white race would come wearing a face of brotherhood, and that the Anishnabek and whites together would form one mighty nation. This did not happen and the white race chose the course of destruction and death.

Today, in the age of the Seventh Fire, the races are again faced with a choice. The two roads are the black road of technology and overdevelopment leading to environmental catastrophe, the other is the red road of spirituality and respect for the earth. Together, people of the world have to choose the right road, be of one mind, or the earth cannot survive. Cyberspace will play a big role in this movement, as will be examined in further sections.

In April 1994, William visited the United Nations with Hopi elders and elders from other nations, including the Migmag and Mohawk. The message from the Hopi was that desecration of their sacred lands must stop, or else there will be a purification of the earth which will destroy life. Their prophecies are in line with those of the Seventh Fire: "Mankind must return to Peaceful ways, and halt the destruction of Mother Earth, or we are going to destroy ourselves. All the stages of Hopi prophecy have come to pass, except for the last, the purification. The intensity of the purification will depend on how humanity collaborates with Creation." The Hopi gave a deadline to the industrial nations: Four years from the date of their presentation in April 1994. This corroborates the fact that we are indeed in the time of the Seventh Fire, and also at the culmination of other Native prophecies.

In Spring 1995 Six Nations hosted the Cry of the Eagle Conference, which was attended by many of the same delegates to the 1994 UN presentation, as well as other leaders and elders from Tibet, New Zealand, Malaysia, Mexico and South America. Hopi elder Thomas Banyacya stated that "the Hopi is looking for a white brother... We will create a spiritual circle where we join the material and the spiritual together and we will take care of the whole world in a spiritual way as well as with the fabulous inventions" (in Hill and Monture 1995: 102). William Commanda has said that "Native people must put aside their differences and speak for Mother Earth and the Great Spirit that is in all people, all races and colours" (LeBlanc 1995: 9).

William teaches that now is the time for Native people to forgive colonizers for their ignorant and destructive actions. Without this forgiveness, Native people will not be able to think clearly ¾ and they need to be strong and healthy in order to be able to teach the road of cooperation and spiritual understanding to the industrial nations before it is too late. This is part of a movement toward decolonization ¾ a time when Native concerns and identity are finding a voice.

The Seventh Fire is not just a time of reclaiming spiritual teachings; it is the time to use those teachings to help correct the imbalance felt in the circle that is the world. It is more than a revitalization movement, it is more like an arrival. Many Natives today are listening to teachings like the Seventh Fire prophecy, the Seven Generations teachings of the Iroquois and the prophecies of nations like the Hopi, and they are making these concerns felt on the Web.

Teachings of the Seven Prophets: The Seven Fires

Note: The following was asked to be read by Elder William Commanda at the Aboriginal Learning Network Constituency Meeting of Elders, policy makers, and academics on April 16th and 17th, 1997 in Aylner, Quebec.

The source for this story is The Mishomis book : the voice of the Ojibway by Edward Benton-Banai. Printed in St. Paul, Minn. Published by Indian Country Press, copyright 1979.

Seven prophets came to the Anishinabe. They came at a time when the people were living a full and peaceful life on the North Eastern coast of North America. These prophets left the people with seven predictions of what the future would bring. Each of the prophecies was called a fire and each fire referred to a particular era of time that would come in the future. Thus, the teachings of the seven prophets are now called the "Seven Fires".

The first prophet said to the people,

"In the time of the First Fire, the Anishinabe nation will rise up and follow the sacred shell of the Midewiwin Lodge. The Midewiwin Lodge will serve as a rallying point for the people and its traditional ways will be the source of much strength. The Sacred Megis will lead the way to the chosen ground of the Anishinabe. You are to look for a turtle shaped island that is linked to the purification of the earth. You will find such an island at the beginning and end of your journey. There will be seven stopping places along the way. You will know the chosen ground has been reached when you come to a land where food grows on water. If you do not move you will be destroyed."

The second prophet told the people,

"You will know the Second Fire because at this time the nation will be camped by a large body of water. In this time the direction of the Sacred Shell will be lost. The Midewiwin will diminish in strength. A boy will be born to point the way back to the traditional ways. He will show the direction to the stepping stones to the future of the Anishinabe people."

The third prophet said to the people,

"In the Third Fire the Anishinabe will find the path to their chosen ground, a land in the west to which they must move their families. This will be the land where food grounds on water."

The Fourth Fire was originally given to the people by two prophets. They come as one. They told of the coming of the light skinned race.

One of the prophets said,

"You will know the future of out people by the face of the light skinned race wears. If they come wearing the face of brotherhood then there will come a time of wonderful change for generations to come. They will bring new knowledge and articles that can be joined with the knowledge of this country. In this way, two nations will join to make a mighty nation. This new nation will be joined by two more so that four will for the mightiest nation of all. You will know the face of the brotherhood if the light skinned race comes carrying no weapons, if they come bearing only their knowledge and a hand shake."

The other prophet said,

"Beware if the light skinned race comes wearing the face of death. You must be careful because the face of brotherhood and the face of death look very much alike. If they come carrying a weapon ... beware. If they come in suffering ... They could fool you. Their hearts may be filled with greed for the riches of this land. If they are indeed your brothers, let them prove it. Do not accept then in total trust. You shall know that the face they wear is one of death if the rivers run with poison and fish become unfit to eat. You shall know them by these many things."

The fifth prophet said,

"In the time of the Fifth Fire there will come a time of great struggle that will grip the lives of all native people. At the waring of this Fire there will come among the people one who holds a promise of great joy and salvation. If the people accept this promise of a new way and abandon the old teachings, then the struggle of the Fifth Fire will be will be with the people for many generations. The promise that comes will prove to be a false promise. All those who accept this promise will cause the near destruction of the people."

The prophet of the Sixth Fire said,

"In the time of the Sixth Fire it will be evident that the promise of the First Fire cam in in a false way. Those deceived by this promise will take their children aways from the teachings of the Elders. Grandsons and granddaughters will turn against the Elders. In this way the Elders will lose their reason for living ... they will lose their purpose in life. At this time a new sickness will come among the people. The balance of may people will be disturbed. The cup of life will almost become the cup of grief."

At the time of these predictions, many people scoffed at the prophets. They then had medicines to keep away sickness. They were then healthy and happy as a people. These were the people who chose to stay behind in the great migration of the Anishinabe. These people were the first to have contact with the light skinned race. They would suffer most.

When the Fifth Fire came to pass, a great struggle did indeed grip the lives of all native people. The light skinned race launched a military attack on the Indian people throughout the country aimed at taking away their land and their independence as a free and sovereign people. It is now felt that the false promise that came at the end of the Fifth Fire was the materials and riches embodied in the way of life of the light skinned race. Those who abandoned the ancient ways and accepted this new promise were a big factor in causing the near destruction of the native people of this land.

When the Sixth Fire came to be, the words of the prophet rang true as children were taken away from the teachings of the Elders. The boarding school era of "civilizing" Indian children had begun. The Indian language and religion were taken from the children. The people started dying at a early age ... they had lost their will to live and their purpose in living.

In the confusing times of the Sixth Fire, it is said that a group of visionaries came among the Anishinabe. They gathered all the priests of the Midewiwin Lodge. They told the priests of the Midewiwin Way was in danger of being destroyed. They gathered all the sacred bundles. They gathered all the scrolls that recorded the ceremonies. All these things were placed in a hollowed out log from the Ironwood tree. Men were lowered over a cliff by long ropes. They dug a hole in the cliff and buried the log where no one could find it. Thus the teachings of the Elders were hidden out of sight but not out of memory. It is said that when the time came that the Indian people could practice their religion without fear a line boy would dream where the Ironwood log, full of sacred bundles and scrolls, was buried. He would lead his people to the place.

The seventh prophet that came to the people long ago said to be different from the other prophets. He was young and had a strange light in his eyes. He said,

"In the time of the Seventh Fire New People will emerge. They will retrace their steps to find what was left by the trail. Their steps will take them to the Elders who they will ask to guide them on their journey. But many of the Elders will have fallen asleep. They will awaken to this new time with nothing to offer. Some of the Elders will be silent because no one will ask anything of them. The New People will have to be careful in how they approach the Elders. The task of the New People will not be easy.

"If the New People will remain strong in their quest the Water Drum of the Midewiwin Lodge will again sound its voice. There will be a rebirth of the Anishinabe Nation and a rekindling of old flames. The Sacred Fire will again be lit.

"It is this time that the light skinned race will be given a choice between two roads. If they choose the right road, then the Seventh Fire will light the Eighth and final Fire, an eternal fire of peace, love brotherhood and sisterhood. If the light skinned race makes the wrong choice of the roads, then the destruction which they brought with then in coming to this country will come back at them and cause much suffering and death to all the Earth's people."

Traditional Mide people of Ojibway and people from other nations have interpreted the "two roads" that face the light skinned race as the road to technology and the other road to spiritualism. They feel that the road to technology represents a continuation of headlong rush to technological development. This is the road that has led to modern society, to a damaged a seared Earth. Could it be that the road to technology represents a rush to destruction? The road to spirituality represents the slower path that traditional native people have traveled and are now seeking again. This Earth is not scorched on this trail. The grass is still growing there.

The prophet of the Fourth Fire spoke of a time when

"two nations will join to make a mighty nation."

He was speaking of the coming of the light skinned race and the face of brotherhood that the light skinned Brother could be wearing. It is obvious from the history of this country that this was not the face worn by the light skinned race as a whole. That might nation spoken of in the Fourth Fire has never been formed.

If the Natural people of the Earth could just wear the face of brotherhood, we might be able to deliver our society from the road to destruction. Could we make the two roads that today represent two clashing world views come together to form a mighty nation? Could a Nation be formed that is guided by respect for all living things? Are we the people of the Seventh Fire?

Examen mi-session

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