The Great Law that binds

The great law that binds from the people who build.

The art of teaching of Indians Iroquois, the sources of the first constitution. Alexandre Grauer, indigenous editions.

The first democratic confederal constitution in human history.

NOTE: at least known, because the documents that trace the organization in life networks of the medieval period were destroyed as regards the order Templier or burned during the riots of July – August 1789 for those that could have been preserved in the countryside until then. Except in the free cities of Alsace, the Decapolis, but they date from 1354. The archives of the Republic of Strasbourg dating from this medieval period burned in 1870 during a German bombing. In Germany, the archives of the Teutonic order seem to have suffered the same fate over time.

The library of Mount Cassin was saved in 1944 and transported to the Vatican, irony of history because in the year 500 it had been constituted precisely to escape the power of the papacy. The part that had been moved to Cluny around the year 900 was apparently lost.

But across the Atlantic, the Iroquois Confederation remained intact to this day.

Six nations of the Iroquois group, decided to gather around an oral law, the Great Law that Lies, to end their incessant conflicts.

presentation text on the back cover of the book:

“By the middle of the 14th century, in the north-east of the American continent, five Indian nations (the Mohawk, the Oneida, the Onondaga, the Cayuga, the Seneca), soon joined by a sixth (the Tuscarora) and belonging to the Iroquois group, decided to gather around an oral law, the Great Law that Lies, to end their incessant conflicts. It is the first democratic confederation in human history. Four centuries later, in 1776, Benjamin Franklin, Thomas Jefferson, and John Adams drew on the Great Law to draft the US Declaration of Independence, as did the fathers of the US Constitution in 1787. Then it will be Marx and Engels’ turn, thanks to the work of the American anthropologist Lewis Henry Morgan, to become passionate about this “stateless society, where all are equal and free, including women”. It was even reported that the Iroquois Indians “had surpassed Roman law 

It is this story, too long hidden, that the contemporary masters of Iroquois sculpture and Alexandre Grauer, their European messenger, tell us in this book through their splendid art of teaching.

Alexandre Grauer, ethno-historian, assessor at the Commission of Conciliation and Customs Expertise, was commissioned by the Iroquois traditionalist leaders of the Great Lakes region, in the north-east of the American continent, to make known in Europe the culture of this people called “the People who build”

The rules adopted by the Iroquois people also called Haudenosaunee people

The Great Law which Binds: it comprises 117 articles and defines the functions and prerogatives of the fifty chiefs or royaneh who sit on the Council of Nations, as well as the number of royaneh per nation.

The French text of the Great Law of Peace or the Constitution of the Iroquois Confederation of 1142:

https://www.dropbox.com/s/4h62mr085vq636t/Constitution_Confederation_Iroquoise.pdf?dl=0

the decision-making system is based on the principle of subsidiarity

decision-making system

The organization is based on a decision-making system based on the principle of subsidiarity, whereby only matters that cannot be decided at the lower level of decision are referred to the higher level.

The Iroquois people also called Haudenosaunee people are organized into family, clan, nation and confederation. It is not a hierarchical system because royaneh and other leaders have no power to exercise: they are only the spokesmen for popular decisions. On the other hand, they must have human skills and a deep honesty to discuss and negotiate the problems that are brought before the higher courts.

Each level of organization has its own board of fire where decisions are made according to the same process: the board formed three panels, two of which were debating and the third arbitrator. All decisions must be taken unanimously at each organizational level. 

The ultimate power to decide and the power to veto decisions voted unanimously is granted to the Mothers of Clans.

This operation presents risks of blocking or skidding. The ultimate power to decide and the power to veto decisions voted unanimously is granted to the Mothers of Clans, the royaneh women, the most influential “citizens” of the Confederation. They also have the power to appoint new chiefs or remove them.

Section 53 states: “When royaneh women, holders of the title of leader, choose one of their sons as their candidate, they must choose one who inspires total trust, is benevolent and honest, knows how to look after his own affairs, supports his family and has obtained the trust of his nation 

clause 36: “women are the heirs to the titles of the confederate chiefs, as well as those of the warlords

Wiser or older women can bring down political leaders for lack of trust, political error, or social injustice. Theft, deception, lawlessness, and wealth accumulation were harshly repressed. A good politician, a good leader, was appointed for life for his generosity, intelligence, common sense, rhetoric, and probity.

the functioning of the institutions: 

The Council of Nations, or Grand Council

is composed of fifty members appointed for life, each belonging to an ancient family of maternal lineage.

This Grand Council is tripartite. At the assemblies, the chiefs are divided into two deliberative bodies, separated by the central fire. The first body, east of the fire, is composed of the Mohawk and Seneca kingdoms (called “the oldest brothers”). The second is located to the west and is composed of dignitaries oneida and cayuga (called “younger brothers”). The third deliberative body of this assembly is to the north, it is the chiefs onondaga, the guardians of the Council fire, who decide in case of divergence between the two other bodies. This is why the Tree of Great Peace was planted on the onondaga territory, for it is the heart of the Confederation.

clause 9: “All the affairs of the Confederation of the Five Nations shall be dealt with by the combined action of two deliberative bodies of confederal chiefs. First the question will be voted by the Mohawk and Seneca chiefs, then it will be discussed and voted by the oneida and cayuga chiefs. The decisions will then be submitted to the onondaga chiefs (the fire keepers) for final arbitration. The same procedure shall be followed when a matter has been brought before the Council by an individual or a warlord 

In case of disagreement, Article 11 provides that the two parties that vote on a decision shall prevail and that the onondaga chiefs shall in the second round endorse the decision of both parties.

The warlords are at the service of the chiefs of the confederation. 

Article 37: “There shall be only one warlord per nation, and his duty shall be to be the emissary of the chiefs of that nation, to wield the weapons of war in case of necessity. The warlord will not take part in the Council’s debates, but will have the role of guarantor as to their proper conduct. In case of reprehensible behavior on the part of a leader, he will receive for him the complaints of the people and the warnings of the men. He will convey the wishes of the peoples to the heads of Confederation. In any case, its role is to submit the affairs, questions and proposals of the people to the Confederal Council 

Rule 39: “A warlord who acts contrary to the laws of the Great Peace may be deposed by the women and men of his nation, separately or jointly. After that, the women who hold the titles will choose the candidate.

Rule 42: “the people of the Five Nations shall be divided into clans… The clans form each nation, they must be the sole owners of the territory. It’s a birthright 

Rule 43: “members of a clan will have to recognize as their parents all other members of that clan regardless of their nationality. Men and women of the same clan can never unite 

Rule 44: “Progeny is made by the maternal bond. Women are the source of the nation, they own the country and its land. Men and women rank lower than mothers

the rights of foreign nations: 

Rule 80: “When the Confederate Council of Five Nations sets itself the objective of proposing the Great Peace to a foreign nation and that nation refuses this proposal, then the Five Nations make it a case of war against that nation. The Five Nations must then seek to establish the Great Peace by conquering the rebel nation

Rule 81: “When the men of the Five Nations, called to war, are ready to fight against a nation obstinate in refusing the Great Peace, they will have to choose, from among the five warlords, the one who will lead the battle. He will exhort them, remind them of the discipline to be held, obedience to orders, the bravery and courage they will have to display, and above all encourage them never to yield to cowardice. After his speech, he will sing the war song: 

To my dismay, I am forced to resort to the power of my war song. I belong to the Five Nations. I pray and submit to the Almighty Creator. He raised that army. My warriors will be brave by the Creator’s strength. Between him and my song, they are, for he gave the song, that war song that I sing

Rule 84: “Whenever a foreign nation is conquered or has accepted the Great Peace of its own free will, its own system of government is retained, but it will have to stop being aggressive towards other nations

the rights of the peoples of the Five Nations: 

Rule 93: “When a serious or urgent matter is presented to the Council of Confederation, and this case concerns the Union as a whole, threatening it with absolute ruin, then the heads of the Confederation have a duty to submit the problem to the people’s decision. This decision will dominate the discussions of the Confederation Council and will result in the confirmation of the popular decision.

Rule 95: “The women of each clan must have a council fire constantly lit and ready to host an assembly. If, in their opinion, it is necessary for the people to hold a council, then it will be held and the resulting decision will be transmitted to the Confederation Council by the Warlord. 

Rule 96: “All the councils of the fire of the clans may, if necessary, meet in a council of the general fire, or an assembly of delegates of each council of the fire may gather for the good of the people. The people have the right to appoint delegates who will be vested with their power. If a decision is made by this council of the general fire, then it is transmitted to the council of the nation or to the Council of the Confederation by the warlord(s).”

protection of religious ceremonies: 

Rule 99: “The rites and ceremonies of each nation must be perpetuated, for they were given by the ancestors, necessary for the good of men.” 

Rule 104: “Whenever a man demonstrates exemplary life and shows that he knows what is good, he is naturally in a position to teach. The leaders then recognize him as a teacher of peace and spirituality that the people will have to listen to.”

The influence of the Great Law that Binds.

Benjamin Franklin was interested in the Iroquois from 1744.

Benjamin Franklin, the diplomat responsible for proposing the thirteen colonies as a federation, was primarily interested in the Indians, and more particularly, from 1744, in the Iroquois. His friend, Cadwallader Colden, in 1727, published the first systematic study of Iroquois society: History of the Five Indian Nations Depending on the Province of New York in America.

In terms of political and social organization, the Iroquois “surpassed the Romans”

In this book, Colden asserts that in political and social organization, the Iroquois “surpassed the Romans.” Benjamin Franklin was a printer, and in 1744 he published a treatise that the colonies of Pennsylvania, Virginia, and Maryland signed in Lancaster with the chiefs of the Six Nations confederation.

And this advice from the Monondaga chief, Canasatego, to envoys from the three colonies does not fall on deaf ears:

“We are a powerful confederation and by observing methods similar to those developed by our wise ancestors, you will gain a lot of strength and power”. Canasatego, chief onondaga.

Writing the Declaration of Independence in 1776 by Thomas Jefferson, with the help of John Adams

When in 1776 Thomas Jefferson, aided by John Adams and in the shadow of the great Benjamin Franklin, set about writing the Declaration of Independence, the Iroquois example guided his pen. In 1787, Jefferson stated:

“I am convinced that Indian societies without governments enjoy a much higher overall degree of happiness than those living under European regimes.” Jefferson, 1787.

All are equal and free – including women is enthusiastic Engels

Marx was also astonished by this example of a sustainable federal and democratic political system that worked perfectly with a community economic system.

Marx and Engels drew extensively on the Haudenosaunee model described by Lewis Henry Morgan to develop their theories of social evolution.

Engels quotes Morgan:

“Liberty, equality, fraternity, without ever having been formulated, were the fundamental principles of the clan (of the people), and this, in turn, was the unity of an entire social system, the basis of organized Indian society. This explains the indomitable spirit of independence and the dignity of the personal attitude that everyone recognizes to Indians.”

Morgan

The organization of a company that does not yet know the State

Engels adds:

“Here we have the opportunity to study the organization of a society that does not yet know the state. The State presupposes a particular public power, separate from all the citizens who make up it… And with all its ingenuity and simplicity, what an admirable constitution of kindness! Without soldiers, gendarmes or policemen, without nobility, without king or governors, without prefect or judges, without prison, without trial, everything goes its regular way… There can be no poor and needy – the communist domestic economy and people know their obligations towards the old, the sick, the war disabled. All are equal and free – including women.” 

links to the haudenosaunee and iroquois people’s websites: 

constitution of iroquois confederation in english

http://www.indigenouspeople.net/iroqcon.htm

http://bataillesocialiste.wordpress.com/documents-historiques/1884-la-gens-iroquoise-engels/

the text of the United States Declaration of Independence and the images of the politicians mentioned:

http://marigot.ca/Atlas/Ind_Pag/Cen_Pag/Haut_Pag/16_Pag/Pres_Bas.htm

The founding fathers of independence.

The Universal Teaching of the Great Law

Similar practices to other First Peoples

the role of women is paramount in maintaining social peace among men.

We can quickly make some connections with other examples of stateless, networked-based societies. As in Oceania or Tibet among the Moso people and more generally among ancient civilizations, the role of women is predominant in maintaining social peace among men.

Among the Iroquois, a man is forced to find his wife in a neighboring clan. Beyond the issues of inbreeding and survival of the human species, this rule aims to fortify the ties between clans, neighboring tribes and we remember here all the pride of a Moso woman who managed to have as regular lover a man from a very remote village or for lovers more than a hundred men.

The matriarchal system also prohibits the direct filiation of power between a leader and one of his sons and thus a form of personal ownership of power.

Real power goes to the collective

On the other hand, an Iroquois leader has no means of coercion or any special prerogative. His power to lead a clan is purely moral, the real power being vested in the collective, that is, ultimately in the Council of Confederation.

“Wars of mourning or wars of capture. The Iroquois used to warrior in small bands of no more than a few dozen men; if on occasion an army of several hundred individuals was formed, it was divided into small units as the enemy approached. By this tactic, the Iroquois intended to minimize the loss of life. “…a victory tinged with the blood of the Winners is not a victory, (…) the glory of the Chef consists mainly in bringing back his whole world safe and sound. Charlevoix, 1744.”

The choice of matriarchy

The choice of constant matriarchy among those societies that preceded us is indeed the foundation of the peaceful life of groups and the basis of relations between groups.

Beauty and feminine seduction do not serve only as a motive to create a cosmetics or beauty market as in our liberal economic society, they are used in the social development of the group to nurture the alliances that are necessary for it. We are no longer at the first stage of everyday consumer goods, which is the first level of work in a society. We are in the second stage: participation in the creation and development of a political, economic and social work: the preservation and pursuit of a happiness of living together according to rules established jointly voluntarily, according to standards of living in groups.

Femininity also participates in the third level of work in a society: the exercise of free speech in political debate and political decision-making at collective level: mothers are the real power holders and the fire keepers.

There is not here the strict equality of the ballot paper which, moreover, does not mean anything in terms of equality between men and women, but there is a balance, an equality in the distribution of political, economic and social responsibilities between men and women and, in order to determine a political conflict, the power to decide and to decide is not attributed to a higher institution which covers the others and whose members would be selected from among the citizens by processes which are always and necessarily questionable, undemocratic. On the contrary, this power to decide belongs to the community of mothers, to those who exercise or have exercised the human responsibility to give life.

The mothers decide lastly from a declaration of war.

As with the Gauls and the Celts, it is therefore they who will ultimately decide whether their men, their children will go to war or not. There is no such thing as infighting between small chiefs who want to become great chiefs because the institutions do not allow it and because mothers have the power to break up a bad or bellicose leader. We keep these practices up-to-date in our constitution of the citizen life networks we develop on this website.

Nations organized into Local Life Networks

The bottom-up organization of Iroquois society allows it to dispense with the state, this form of power that is rightly separated from the people, as Marx and Engels wrote so well. The state takes its place whenever a minority takes power and intends to exercise it over a people through top-down communication, an autocratic hierarchical relationship. This Great Law which binds the Iroquois nation and today the Haudenosaunee people belongs to the rules of organization of the networks which establish the autonomy of power in the social space closest to the people. 

The links between the Great Law that binds and the medieval organization of Benedictines and Egyptian rules.

When we started this website, we were looking for these rules. Our research went first to the rule of Bernard of Clairvaux and the rule of the Order of the Temple which accompanied the beginnings of the time of cathedrals in Europe. It must be noted here that these rules have suffered so many political vicissitudes and so many efforts to conceal and sideline them on French soil that they no longer reach us in their original origin.

However, through this confederal constitution of the six Indian nations, it is as if we were to find this spirit that lived in Europe.

The reading of this Great Law that binds us is no stranger to us. It draws from the same source, from the same will to unite human beings so that they find the peace they need on earth to prepare, each at his own time, for the passage into the life after life according to the Great Law of Creation.

Reading the founder legend of the Great Law that Lies, the account of the genesis of this union shows us the arrival of a prophet man wielding supernatural powers and triumphing over carnal death in the image of Jesus. Some have even come to say that Jesus a few centuries later might have returned to the edge of the Indian Great Lakes to resume his ministry. This prophet, the Iroquois Indians call him Deganawidah. He was born by a virgin girl of the Huron people and during her pregnancy, she had the visit of a messenger of dreams who gave her the name of her child: Deganawidah. 

So many coincidences deserve a break. What if there was a link between this body of knowledge kept for millennia in the temple of Denderah and then transmitted by the Greek scholars then the Christian scholars, the fathers of the desert after the fall of the Roman Empire in Egypt. This movement consolidated by Benedict of Nursia on Mount Cassin from the year 500 A.D. and which also lived in the Christian communities that refused the prohibitions of the Council of Nicaea in the year 320, had this movement been able to transport itself to North America as it is established that it migrated to South and Central America following the Viking and then Temple expeditions?

The place of this confederal constitution among the knowledge necessary to live together peacefully, from antiquity to today… 

Linking this Iroquois confederal constitution dating from the 13th and 14th centuries to this practice of network organization originating in our western world from ancient Egypt and Denderah is now possible and entirely credible. That’s what we’re going to show. 

The two Atlantean colonies that developed after the last great cataclysm.

The origins of relations between the European continent and the American continent go back to the times before the last great cataclysm, the last tipping of the earth on its axis, when the civilization of Atlantis radiated on earth. After this last great cataclysm, the surviving peoples retained the memory of this knowledge while they had to live in severely deteriorated conditions and economic and cultural misery.

The treasure of Priam in Troy preserves pottery from Tiahuanaco in the Andes

A trace of these vestiges of Atlantis preserved piously by the learned and great spiritual masters of the peoples is delivered to us in a manuscript by Henry Schliemann published by his grandson Paul Schliemann:

“In 1873, during my excavations in the ruins of Troy at Hissarlik, when I discovered, in the second layer, the famous treasure of Priam, I discovered under this treasure a bronze vase of a particular shape. 

This vase contained some shards of clay, various small metal objects, coins and petrified bone objects. Several of these objects and the bronze vase bore an inscription in Phoenician hieroglyphs. The registration was: King Chronos of Atlantis.

A document marked with the letter B said: 

In 1883, I saw at the Louvre a collection of objects from excavations carried out at Tiahuanaku in Central America (this is Tiahuanaco in Bolivia, n.d.r.l.). I noticed pieces of pottery of exactly the same size and material, and also petrified bone objects absolutely similar to those I found in the bronze vase of Priam’s Treasure. 

The similarity of these two sets of objects could not be randomly implicated. The vases of Central America did not contain Phoenician script or other inscriptions. I hastened to re-examine my personal specimens and was convinced that the inscriptions drawn by a foreign hand were more recent than the objects themselves.

Having obtained some fragments from Tiahuanaku, I subjected them to chemical and microscopic examination. This examination unquestionably established that the two series of pottery, both those of Central America and those of Troy, were of the same particular kind of clay which is not found either in the ancient Phoenicia or in Central America. 

The analysis of the objects establishes that the metal was composed of platinum, aluminum and copper, an alloy that is nowhere else among the vestiges of the past and that is currently unknown. So I came to the conclusion that these objects from two countries so far apart were made of the same substance and probably had the same origin. But the objects themselves are not Phoenicians, Mycenaeans, or Americans. What should we think? 

That once from the same point of origin, they arrived at the two different places where they were found? The inscription on my objects revealed this point of origin: Atlantis.

This extraordinary discovery encouraged me to pursue my research with new energy.”

Traces of other Atlantean remains

We now know that other Atlantean remains were discovered in Tripolitania and are identical to those of Tiahuanaco and Troy.

Traces of coca discovered in 1992 in Egyptian mummies also show that the road between the two surviving Atlantean colonies of the last great cataclysm has always remained open, passing through Asia and the route of oases, using straits between continents rather than the great sea crossings.

We have also known since that Tiahuanaco and its region served as a base for the arrival of people from the planet Venus at a very remote date and then at a new arrival when this planet passed near the Earth before getting closer to the Sun and becoming inhospitable to life. Then, after the last great cataclysm, when the continent of Atlantis disappeared, survivors came back to consolidate this founding place of their human civilization. But the geological upheavals offered little prospect for development. Another colony of survivors then settled on the banks of the Nile, this river whose course was modified during this last great cataclysm and which is at the confluence of the three continents of the Eurasian block. This knowledge kept in the double house of life of the temple of Denderah was pursued by the Coptic, Syrian, Irish or Benedictine monks. The history of these European expeditions to the American Atlantic colony is well known. 

The links between European and American Indian civilizations:

In our chapter on the Templars and from the extracts of the book: The Templars in America by Jacques de Maheu, the enigmas of the universe, Robert Laffont, 1981, we established the 3 waves of arrival of the Vikings and the Irish monks on the coasts of North America

  • The first wave from the 4th to the 12th century was the arrival of the Irish monks belonging to the columbite order of culdees. Columbite monks were sailors as well as religious. Very quickly from their new monasteries, they sailed south and Mexico. In the year 877, to escape the presence of the Vikings in Iceland, about fifty monks and oblates took to the sea and we never heard about it again. 

In 963, Viking Ari Marsson was thrown by the storm onto an unknown coast, that of “Huitramannaland” or “land of white men”, west of Vinland. Ari was held there and baptized.

  • The second wave was in 1967, when Viking Ullman Jarl landed in Panuco, in the Gulf of Mexico. This is the second arrival, the “last arrival” of white men for the Maya.
  • The third wave is that of the Templars around 1250, 1294 and in 1307 came a last group. They helped the descendants of the Vikings to found the Inca Empire and then participated in its development. In 40 years, from 1272 to 1307, they had done business with the Vikings, mainly to bring money back to the port of La Rochelle and with this precious metal that has become a new currency, to finance the construction of their movement: abbeys, temple houses and especially cathedrals.

Around 1250, monks christianized the region of Tiahuanaco. After 1307, the adventure ended, Peru in full anarchy was not a satisfactory refuge for the escaped Templar brothers from Europe, they preferred Mexico. 

The “people who build” the long houses

Another link with the culture of the Vikings is precisely in the name of the “people who build” the long houses. With this art of construction, the Iroquois would abandon their tents and find more comfort.

For the Vikings, the long pit house is the easiest to build and it is well suited to isolate the house during the winter thanks to its buried part as well as during the summer to cool the house. For more elaborate constructions, the long house is built above ground with a frame that resembles that of an overturned Viking boat.

With the arrival of the Temple Fleet, which established a transit base in the Gulf of St. Lawrence to Central and South America to access Tihuanaco and the silver mine in Mexico, the soldier monks taught the Iroquois the art of agriculture, architecture and community life.

According to the Iroquois tradition, the Great Law that Binds their Nations was taught by a white man, a monk, around 1350. That is to say, after the destruction of the Order of the Temple in Europe and the exile of the Temple Fleet to the Americas. The Templar monk soldiers then participated in the development of the Inca empire from Mexico. They maintained the colonies and bases established on the North Atlantic Maritime Route to Iceland and Scandinavia as well as the direct trade route to Europe.

Another example of trade between continents long before Christopher Columbus and the imposture imposed by the papacy on the discovery of non-European and Asian continents: Roman amphorae and the Roman ship discovered off the coast of Brazil. The discovery in late September 2016 in Japan by Japanese archeologists who announced that they had found Roman coins in the ruins of a tower on the island of Okinawa (in the Ryū-Kyū Islands archipelago – Japan), a distance of ten thousand kilometers from Rome. 

For the time being, let us know how to appreciate the pleasure of having found this piece of political knowledge capable of uniting different nations in peace and this testimony that the words of life know how to travel around our world in a freedom of movement that the dogmas of the autocrats who rule our systems of power cannot stop. The people who build is alive and well, they are always on the road to new achievements! Each generation to take the necessary steps forward. It is up to us to draft a new constitution for citizens’ networks of life. 

see also: Pierre Clastres: his main thesis: so-called “primitive” societies are not societies that have not yet discovered power and the state, but rather societies built to prevent the state from appearing. 

http://fr.wikipedia.org/wiki/Pierre_Clastres

In the US, this map of Indian tribes is missing from the history books.

http://www.epochtimes.fr/en-amerique-cette-carte-est-absente-des-livres-dhistoire-41105.html

Aux USA, cette carte des tribus indiennes est absente des livres d’histoire
carte des tribus indiennes aux USA

Native American Testimonies:

sagesse amérindienne les deux loups qui vivent en nous

White people don’t care about the land, the deer or the bear

“Whites make fun of the land, the deer or the bear. When we Indians look for roots, we make small holes. When we build our teepees, we make little holes. We only use dead wood. 

The white man flips the ground, cuts down the trees, destroys everything. The tree says, “Stop, I’m hurt, don’t hurt me.” But he shoots it down and spits it out. 

The spirit of the earth hates him. He rips the trees and shakes them to their roots. He saws trees. It hurts them. The Indians never hurt, while the white man demolishes everything. He explodes the rocks and leaves them scattered on the ground. The rock says, “Stop, you’re hurting me.” But the white man doesn’t notice. 

When Indians use stones, they take them small and round to make their fire… 

How could the spirit of the earth love the white man?… Wherever he touches it, he leaves a wound.” 

Old Wise Wintu (California Indians) 

Before our white brothers came to civilize us, we had no prison. Therefore, there were no offenders.

“Before our white brothers came to civilize us, we had no prison. Therefore, there were no offenders. We didn’t have any keys or locks, so there were no thieves. When someone was too poor to afford a horse, a blanket or a tent, they could receive it as a gift. We were so uncivilized that we did not attach such importance to private property. We wanted to own things to give to others, to help each other. We had no money, so the value of a Man could not be determined by his wealth. We had no law (written), no lawyer (or prosecutor), no politician, therefore we were not able to cheat or defraud others. We were really going down a wrong road before the white men came, and I really can’t explain how we were going to get by without these fundamental things (which our white brothers told us) that are absolutely necessary for a civilized society.”

John Lame deer (Native American, born 1903 on Native American reserve in USA and died 1976).

Kill the Indian in the child’s heart.

The Indian Act, passed in Canada in 1876, was intended to make Native Americans second-class citizens separated from the white population

The Indian Act, passed in Canada in 1876, was intended to make Native Americans second-class citizens separate from the white population, and to settle a nomadic people to better control their territories and resources. A cultural genocide, generations of abused children: an unrelenting investigation into the origin of the trauma that haunts Canada’s Aboriginal communities. “They destroyed us because they wanted our land. What did I do to deserve this? I was just a child.” In Canada’s 2,000 Native American reserves, First Nations communities are trying to survive the trauma caused by the government’s acculturation policy.

The Church and the State have tried to make American Indian children “good little Christians” and to “civilize” them by locking them up in “residential schools”, the last of which closed its doors only in 1996. Generations of girls and boys were tortured from their parents and victims of torture (including electric chairs) and rape. Alcoholism, drug addiction, femicides and the wave of suicides that now afflict Native Americans are the direct consequences.

The Roots of Evil is a Canadian taboo: gigantic, deep, icy. While a few lawsuits were filed, Native American advocates were shocked to discover that the government was falsifying evidence and deleting the names of alleged perpetrators from the archives.

Denouncing a real cultural genocide, Gwenlaouen’s film Le Gouil (Rohingya, the mechanics of crime) is intended to be an initiatory journey to the roots of the evil that is gnawing at Amerindian cultures. In spite of the astonishment caused by the facts that he illuminates, in spite of the words of those whose identity is beaten in the breach, Killing the Indian… does not swing into a hopeless sadness. A new generation of fighters emerged alongside survivors, guardians of memory with more modern tools to defend their dignity in the face of a government of unchanged cynicism. Documentary by Gwenlaouen Le Gouil (France, 2020, 1h13mn)

American veterans apologize to the Indians. 

By Axel Leclercq -7 December 2016 

Excerpt: 

No one could have expected such a scene. Last Monday, veterans of the US military bowed to an Indian leader asking for forgiveness. I apologize for the stolen land, the massacred Indians and the broken treaties. A historic moment of intense emotion… 

The man who gave this incredible speech of repentance was Wes Clark Jr., the son of Wesley Clark, the former U.S. general in charge of the NATO forces. His words are only stronger. 

We came, we fought you, we took your land. We have signed treaties which we have broken. We stole minerals from your sacred hills. We have carved the faces of our presidents on your sacred mountains. We have not respected you, we have polluted your Earth, we have injured you in so many ways that we have come to tell you how sorry we are. We are at your service and we beg your forgiveness. 

When Wes Clark spoke, surrounded by many veterans, he was in tears. His speech was addressed directly to Leonard Crow Dog, a Sioux activist and spiritual leader. It directly echoed last Sunday’s abandonment of the construction of a pipeline on Sioux territory after weeks of Indian resistance. 

In response to this strong gesture, Leonard Crow Dog accepted the pardon and added some clarifications: 

We were a nation, and we are still a nation. We have a language. We have preserved our rank. The land does not belong to us. We belong to the earth. 

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la porte du soleil à Tiahuanaco, Bolivie New

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