Behind Mothers Mohawks, a “family” of activists

When they left the Montreal Palace of Justice, in June, the Kahnistesera were entitled to the warm welcome of a dozen sympathizers, orange sweaters on the back and tight ear for a breakage.

Their presence does us good. For example, You don’t feel alone before the governmentsaid in interview the Kahnistesera Kahentinetha, elder of Kahnawà: Ke. Therefore, After the hearings, we exchange our impressions on what just happenedshe explains.

The members, of varied origins and ages, form a mismatched collective. Nevertheless, Some speak French, other English, some people a little of Kanien’Keha. Moreover, But they all devote a little of their time to press the Kahnistesera in their struggle.

The last thing they wish to do, however is to lead the fight in place of these. Therefore, It is with this watchword that they try to release them from certain tasks, while Mothers Mohawks hold the rudder.

Among other things. In addition, the group takes care of relations with the media, organizes vigils and ensures daily surveillance in the field of the behind mothers mohawks, “family” activists former Royal Victoria, on the side of Mount Royal.

It is also during a surveillance tour that Aboriginal Spaces met Judith (fictitious name). Similarly, a seasoned activist who has been struggling for the cause for two years. Similarly, She did not wish to use her real name for fear of hate group reprisals.

She gave behind mothers mohawks, “family” activists an appointment to indigenous spaces in front. For example, of the institute Allan Memorialwhose facade is almost entirely hidden by scaffolding. Furthermore, On her coat, she attaches a badge which indicates exactly what she is about to do: protect anonymous graves.

Its round begins. However, She passes in front of employees of the Institute and ensures that she is clearly visible. They have to know that we are there and that we watch what they doshe said.

On his radar: the presence of excavators, workers or new construction fences. If there is movement, she will immediately signal it to the Kahnistesera and take everything in pictures.

Judith concentrates his attention especially on the field of the Institute Allan Memorialaway from the major works in progress in the main building. because an archeology report indicated this spring that the combined behind mothers mohawks, “family” activists results of three tests carried out in an area of the field “support the presence of human remains”.

Behind mothers mohawks, "family" activists – Behind mothers mohawks, "family" activists

In the juice – Behind mothers mohawks, "family" activists

Since 2022. the Kahnistesera has been fighting without a lawyer in court in order to have the site behind mothers mohawks, “family” activists protect, where repair work is underway.

They suspect the presence of anonymous burials of indigenous children. other patients who died during psychiatric experiences carried out between 1954 and 1963 as part of the CIA MK-UTRA project.

Between the victories. the legal setbacks as well as the monitoring of the work and the excavations, these few elders of Kahnawà: Ke lead their fight without ever giving up. We are fighting for our children, who are not even born yet. And when they are there, they will do like usexplains Kahentinetha. But it is a very difficult cause to wear.

The Kahnistesera are in the juiceexplains Judith. On June 13, after two days of pleadings, they left with bread to work. The defendants. McGill and the Société Québécoise des infrastructures (SQI), have submitted to the Court thousands of pages of elements of evidence behind mothers mohawks, “family” activists and jurisprudence in French, a language that Mothers Mohawks do not speak.

The Sqi . the university does not make no effort towards us, while we make the behind mothers mohawks, “family” activists effort to speak Englishdeplores Kahentinenetha.

While Judith monitors the site. his comrades are busy translating and summarizing, in a few days, the mountain of documents under which we try to bury them.

No one is expert. expert in thereindicates Judith, but, in several brains, they try to illuminate the Kahnistesera as well as possible so that they can articulate their response.

Beautiful. despite everything

Brush and stairs in ruins later, Judith arrives at the rear of the institute, near an abandoned swimming pool. On the fence of hundreds of orange ribbons have been attached to form the word truthtruth.

It is at this place that a vigil takes place every Friday. And not far from there. behind the institute, piles of earth and residues lie, enclosure, in the middle of a parking lot.

These batteries come from another place from the site. the soil it contains has not been manipulated properly, argue the Kahnistesera. In court, they notably said that the machinery had shot in too fine pieces the potential human remains.

These people died in horrible conditions and have no ceremonycowardly Judith, looking through the fence. They were not respected in their lives or their deaths.

She points to a bouquet of Marguerites who pushed among the debris. It’s beautiful, despite everything, because it shows that life is a cycle and that it is stronger than anythingshe adds.

The cause resonates deeply in Judith. I do it out of respect. I believe in kaianeren’ko: wa [la Grande loi de la paix du peuple mohawk, NDLR]but I recognize it, I am one of the colonizers of these landsadmits the quarantine.

I continue to benefit from the colonial system. Additionally, I recognize it, and I know that there is a paradox, but I tell myself that it is the best I can do.

Judith. however, tries to avoid acting in white saviorexpression criticizing the white people who are defending minorities as behind mothers mohawks, “family” activists if they could not defend themselves.

We never take any actions without exchanging together. with the Kahnisteserashe says, while recognizing thatNo action, no sentence will be perfect: it must be accepted. I prefer to take action that to stick to the comfort of not being problematic.

For Kahentinetha, the interest that their cause begins to arouse is proof that their work is not in vain. But in Greater Montreal, People know absolutely nothing about us.

These activists learn and begin to understand who we areshe explains.

We never forget the trauma we have experienced. You have to make them known, but also repair them. We give these activists knowledge and they become teachers!