Letter to the Editor

Solidarity; to Benefit the Health and Environment of the Community

Dear Editor,

I’m writing to share part of my personal and professional journey of how I’ve learned to interpret cultural significance and meaning of the Grasse River, Indian Meadows. This comes during a critical public process for all Akwesasro:non, for the Alcoa Grasser River Superfund Site.

It’s designated a Superfund Site, due to PCBs and persistent toxins still present in the environment from historic industrial production. Over one million cubic yards of contaminated PCB-sediment remain still in the Grasse River environment to be exact!

I encourage everyone to consider their own involvement, Indian Meadows significance to them, or what inspires them to act, in stewardship for the Grasse River at the Monday, October 29th public meeting in Akwesasne.

This October 29th meeting is scheduled by the United States Environmental Protection Agency (USEPA). Alcoa, Inc. representatives will be present as well to field Q&A. It will be the most opportune time, for Akwesasro:non to direct concerns, to both the decision-makers and the polluters, of Mohawk resources.

If community members are not sure how best to communicate their concerns, please consider joining a community gathering and meal initiated by the Akwesasne Task Force on the Environment (ATFE) on Sunday, October 28th at the Mohawk School, 5pm-8pm. This is intended to be a social activity, for all in the community.

For all intensive purposes the Grasse River, Indian Meadows, is Akwesasne. It was part of aboriginal territory in the 18th century, prior to State boundaries and surveys conducted. When land was reserved, in like manner, to Mohawks in the 1796 Seven Nations of Canada Treaty, it specifically included the Grasse River Mile-Square and Grasse River Indian Meadows. Historical records indicate it was the little bit allowed through negotiations, to be additional reserved for plantation, subsistence, and traditional uses in like manner, for all future generations of St. Regis Indians, i.e. Akwesasne. Fishing and hunting were assumed uses.

A changing landscape, industrial contamination, disproportionate adverse health effects, and impacts to community culture, traditions, and natural resources is not a new concept in Akwesasne. But for some, it may be a forgotten one, in the Grasse River. The Grasse River is shrouded in conflict, of historic proportions, politics, and current toxic injury. Not everyone may “agree” with the reference to a specific Treaty, and the signatories that were a part of it, but the fact remains, it is part of Mohawk history, and Akwesasne. Many outside of the territory, may only think of it as part of Massena, NY, due to historical complexities. It’s a good time to remember, it is part of Akwesasne, Mohawk Territory.

I have learned, Mohawk Saint Kateri Tekahkwitha ( “one who places things in order”) is not just a parallel with nature and the environment, peace and humility, but symbolic of the strength of a Mohawk woman, and women’s’ role to put things back in order as “water protectors.” During Kateri’s life, she lived in the natural world, so synergies to the cosmic teachings and environmental application were normal daily activities, not just a recreational past time. Today we live in a “plastic world,” in need of attention to our natural environment, our own health and well-being, as individuals and a community.

To me, this perception is comparable to traditional ceremonial importance and the healing role of women, as “water protectors.”

The story I learned of the Otter Society, indicates it is a medicine society, taking its name from the otter, leader of the water life. The otter, just so happens, to be one of the most sensitive mammal species, showing signs of reproductive failure to PCBs toxins. The healing part of the ceremony is carried out by the women. The purpose of the ceremony is when a relationship with the water animals has been broken, or in other words, out of natural order, causing harm or disease upon the society, it is the responsibility of the women to arrange for the healing. What better time than now, off the tidal wave of reverence to the Natural World, Universal Law, and peace of Kateri’s canonization to remember the significance of the Indian Meadows, and the healing needed to the water, future generations, and community of Akwesasne?

I am fully aware there is not community consensus on all of the ideas, philosophies, and influences presented above. But, that is the beauty of the patches of quilt work that make the fabric of the community culture of Akwesasne. It is rich, diverse, and in some way, all influenced by reverence of the natural world, the need to protect the environment for future generations and cultural integrity.

Artists are inspired by the natural world and its beauty. Basketmakers are dependent on the habitat black ash trees are grown from. Traditional medicines are only effective if they come from a clean environment. People can be sick, without being exposed, but from fear of toxins and removal from spiritual and cultural connection to the waters and land. Healing starts with the water, and strength of the people.

I have been fortunate and blessed, to have 10-years of a learning curve and influence of oral history and traditions shared with me from respected elders who have since passed, and community members today who still fight to retain the reverence of the natural world. They have shared with me The Great Peace Law philosophies, the ways of the Peacemaker and deliberations of future generations, and the connectivity to the environment as a foundation to Mohawk culture and society.

I encourage all, in solidarity, to speak for the protection of the Grasse River this coming week. Let the voice of Akwesasro:non resonate!

Niawen,

Jessica L. Jock