Chapter Eleven, "War Songs and Black Wampum" (pp. 252-268), begins with Louis Hall who created the flag of the Warrior Society in the 70s and played an early role in the emergence and early activity of the Society. There are the several versions of the Great Law, the relatively little influence of Handsome Lake (strong elsewhere among the Iroquois) on the Mohawks of Kahnawake. The Mohawks, unique among the Six Nations, are more in tune with an older oral version of the Great Law with a heavier militant component than the somewhat Christianized Handsome Lake. Not only the determination to resist oppression by arms, but also such policies as developing a strong economic foundation are seen as essential. Akwesasne's Doug George is the leading counterbalancing voice to the warriors. Strongly advocating alternatives to violence, he has become caught up in Akwesasne's factional conflicts. The more pacifist view (the dominant one held by such chiefs as Tom Porter and Jake Swamp) emphasizes that chiefs are "peace" chiefs and resign to engage in combat. The similarity of this disagreement to Third World liberation struggles (Gandhi's pacifism vs Mandela's militarism) is noted, as well as the fact the aim of both factions (recognition of Mohawk sovereignty) is identical. Chapter Twelve, "Shock Waves" (pp. 269-287), begins with Brad Larocque, an Ojibway from Regina who came with other students, joined the Mohawks at Kanesatake and was the Native in the famous photograph staring eye to eye with a Canadian soldier. Tom Siddon's attempt to have moderate Indian leaders criticize the warriors failed. The frustrating land claims process is discussed. The deep flaws in the federal land claims policy were a key reason for the outpouring of support across Canada for the Mohawk warriors in the summer of 1990. p. 278 There were blockades, protests and threats to infrastructure across Canada. British Columbia action achieved the first significant admission from the provincial government that Natives have land rights. Ojibways in northern Ontario blocked railways and highways to back the Mohawks as well as to press for recognition of Ojibway land rights. In Alberta the Peigan opposed damming the Old Man River. The massive Quebec James Bay project is metioned. Chapter Thirteen, "Rolling Out the Razor Wire" (pp. 288-318), begins with Walter David Sr. signing a paper at a table with the federal and provincial ministers and the perception this process was recognition of Mohawk sovereignty. The signing ceremony included the unexpected participation of a masked warrior and this enraged many in Quebec. There was a riot at Chateauguay with a mob attacking a police station and battling with police at Mercier Bridge. Quebecers expected a quick move from the Canadian army, but the army respected the military quality of the Mohawks and preferred a peaceful resolution. Although Premier Bourassa, Claude Ryan and John Ciaccia were level headed, others in the cabinet required some specific military explanations to calm them down. Some 2,650 soldiers were brought in. International observers arrived. Two new government negotiators were brought in. Culture shock struck when they encountered fifty four Mohawks. The governments gave their negotiators no substantial capacity to achieve agreement. They learned Mohawk history and were surprised when Loran Thompson produced an Iroquois Confederacy passport stamped by Canadian customs. Premier Bourassa was surprised, too, when a negotiator showed it to him. When the army arrived at the Kahnawake barricades, its commanders met with leading warriors, demonstrated respect and began a viable relationship. The troops sent to Kanesatake wanted to establish a post closer in from the north. The Mohawk hesitation to agree to that was due to their realization the army would then learn that place was not guarded by the Mohawks. When the army advanced part way, this was resented. Negotiations halted. Three leading warriors from Kahnawake went to calm things down and attempt to set up a working relationship between the Kanesatake warriors and the army. White mob violence continued. An international observer escorted clan mother Eba Beauvais at the docks in Dorval when a mob moved on her. The army edged forward from the north. Unarmed Natives, including women and children, tried to block the advance, but were bumped aside. Quebec's negotiator, Alexander Peterson, informed Bourassa that he was finished, unless he was given something new to say to the Mohawks. Bourassa called on the army to remove the barricades. Preparations were made. Chapter Fourteen, "Disappearing Act" (pp. 319-371), begins with the some seventy five vehicles carrying the old, women and children out of Kahnawake. This was delayed by police and set upon by mobs. International observers were also targetted and stated they'd received decent treatment only from the Mohawks. Bourassa ordered the observers out. Clergymen stepped in to fill the gap, but they encountered opposing mobs and uncooperative police. The Iroquois Confederacy and others of the Six Nations had been helping the people of Kanesatake and Kahnawake in a number of ways, including by meeting with government officials such as Ciaccia, the Quebec minister. On August 28th, Confederate negotiators brought government and moderate Mohawks together. A Confederacy proposal was largely accepted. Ciaccia's consideration of the outstanding sticking point ("the question of legal protection for the warriors" p. 327) was not supported by Bourassa. Meanwhile, there was a verbal agreement that the army and Kahnawake warriors would jointly dismantle the barricades at the Mercier Bridge, that if the warriors put away their masks and guns, the army would not look for them and that neither army nor police would enter Kahnawake. There were Kahnawake community meetings until 5 AM and it was agreed their barricades come down. Jointly the Mohawks and army took down the barricades. Military helicopters at night on August 28th flew missions to create the impression the warriors had escaped by air. The removal of Kahnawake's barricades came as a surprise to Kanesatake. Some three hundred Mohawks left the territory. Quebec police beat some Mohawks. The army advanced on Kahnawake territory and placed razor wire at all its entrances. At Kanesatake the army suggested warriors escape through an unguarded section of bush. The warriors distrusted the offer, suspecting Quebec police would be waiting. They also felt that simple escape would erase the political statement they were making. However, there had been internal conflict. The army advanced. Some hundred and fifty people were in the community centre when the troops approached. Chapter Fifteen, "Bayonets and Helicopters" (pp. 347-371), begins with the army's advance, with some hundred and fifty people in the community centre when the troops approached. Both Mohawk warriors and Canadian soldiers refrained from armed combat during the advance. Church leaders declared the community centre a church, protected by sanctuary. It was not assaulted. The Mohawk women kept trying to calm the warriors. "We can't shoot," one of the women told the warriors. "The medicine people say we can't shoot or nothing is going to be on our side." p. 354 Oneida faithkeeper Bruce Elijah held healing ceremonies for the warriors, while Oneida chiefs Terry Doxtator and Bob Antone convinced army officers to allow time for these beneficial ceremonies to work. The advance on Kanesatake led Kahnawake warriors to move against the Mercier Bridge. This drew a prompt military response. The soldiers followed the withdrawing warriors into the territory and, following a scuffle with some defending women, into the Longhouse. There were confrontations in Kanesatake: army flares and bright lights, Mohawk mirrors, determined women, verbal exchanges, loaded rifles, sleeping Spudwrench captured and beaten by soldiers and then recsued by Splinter. Spudwrench was in bad shape and the distrustful circumstances were very unhelpful. Dr. Gorman drove in from New York state and went with Spudwrench on the circuitous route of an ambulance. Spudwrench was arrested on his release from hospital. Chapter Sixteen, "Walking Home" (pp. 372-400), begins with the feeling the Mohawks had won and their determination to overcome any incitement to get mad. An eagle flew silently above, a good sign. The army interfered with journalists (preventing supplies from entering, cutting phone lines, attempting to stop cellphone communication, interference with water and electricity). The European Parliament protested. At Kahnawake soldiers probing further into the territory unleashed pent rage. Some three hundred unarmed people rushed the troops who were going to Tekakwitha Island. June Delisle went in her wheelchair to inform military officers that they were firing teargas not far from a hospital. At Kanesatake there was the wedding of Dennis Nicholas and Cathy Sky. Parliament resumed with a very vociferous opposition on the Oka crisis. The consensus among the Mohawks at Kanesatake was for disengagement. Some simply walked around soldiers and escaped. Quebec police attempted to nab them. Others were beaten by soldiers. The Epilogue (pp. 401-422) begins with police beatings. Mohawks were initially denied legal representation. Interrogations were conducted with lawyers excluded. Some one hundred and fifty Mohawks were charged. Most of the Mohawk spiritual objects, including the wooden masks, disappeared into the custody of the police or the army. The Mohawks pleaded with the authorities to give back the masks, but they were never returned. p. 404 Corporal Marcel Lemay was the first victim of the Oka crisis, but he was not the last. An elderly Mohawk died of heart failure in early September, just a few days after he suffered the terror of the stone-throwing mob on the outskirts of Kahnawake. Another elderly man in Oka was poisoned by the tear gas that wafted down from the Pines on July 11. He never fully recovered, and died several months later. p. 405 Quebec and Canadian governments showed little significant interest in seriously considering what had happened, including abuses of civil rights or the more fundamental and long unresolved issues that had precipitated Native unrest in 1990. Quebec police continue to intrude in the territory. The golf course had been prevented. Mohawk factionalism continued. The epilogue mentions also what some of the participants have moved on to do at the time the book was written. This book is a decent effort to provide some background information and a somewhat detailed look at the confrontation at Kanesatake and its consequences. It can't hurt for more people to encounter the realization that this was not an isolated incident springing up out of the blue, but one more chapter in a multi-generational story of incompletely ethical relations by Whites towards the original inhabitants of this land. The book is highly recommended. Michael McKenny January 2004 C.E. Solarguard Amerindian