[IPSM] The Midwinter Harvest Food Program

[Indigenous Peoples Solidarity Movment - Montreal]

The Midwinter Harvest Food Program
Planting Seeds of Self-Determination & Decolonization

The Midwinter Harvest Food Program is an inspiring project of grassroots
organizing and self-determination that was initiated by community members
of Tyendinaga, a Mohawk territory 4 hours south-west of Montreal.  The
following article, written by Sue Collis, a resident of Tyendinaga and a
member of the Ontario Coalition Against Poverty, provides an overview of
the many different aspects of the program, and highlights the importance
of forging links of solidarity and mutual aid within and amongst
communities as a means of fighting forwards, against colonialism and
oppression, and for community security, autonomy and self-determination.

While plans for the Midwinter Harvest Food Program are in place and, in
many cases, have been in progress for several years, support has been
requested by the organizers to help strengthen these initiatives.  The
Indigenous Peoples Solidarity Movement in Montreal has been asked to
circulate this request, along with the article below, amongst allies and
organizations in the region to ask for your solidarity with the Midwinter
Harvest Food Program. Financial support is needed, as is volunteer support
in the ongoing construction of the ‘Harvest House.' Cheques can be made
out to “Midwinter Harvest Food Program” and sent to the address below. For
more information about the program, and to find out more about how you can
support these initiatives, contact the Midwinter Harvest organizers at
midwinterharvest at kos.ca.

In Solidarity,
The Indigenous Peoples Solidarity Movement
Tiotiake (Montreal), Mohawk Territory
ipsm at resist.ca


Midwinter Harvest Food Program
1020 Ridge Rd. Tyendinaga, Mohawk Nation Territory, K0K 1X0
ph:  (613) 968.3305, fax:  (613) 968.3305, email:  midwinterharvest at kos.ca


Midwinter Harvest Food Program Overview:
It almost goes without saying that hunger, malnourishment, diabetes,
substandard housing and suicide disproportionately affect First Nations
communities.  It is the children of these communities that bear the brunt
of these issues and are at substantially greater risk than those of the
general population.  Suicide is the leading cause of death for Aboriginals
in Canada between the ages of 10 and 44.  The chances that a 16 year old
treaty Indian boy will wind up in prison at least once by age 25 is 70%,
while likelihood of the same for a non-native youth is 8%.  In 2001 the
Sioux Lookout First Nations Health Authority put out an emergency request
for food for 2,100 people – including 1,900 children – who they said would
face imminent peril without intervention. Child welfare legislation
introduced under Mike Harris has translated into the removal of literally
thousands of children, many ending up in foster homes thousands of miles
from their families, communities and culture.  New definitions have meant
that in most First Nations communities, all children can now be declared
at risk and are subject to removal.  It is not uncommon to have entire
families of children scooped from their beds at four of five o’clock in
the morning and many Northern communities are left to exist, virtually
childless. The pain and havoc such legislation leaves in its wake cannot
even begin to be quantified.

Midwinter Harvest emerged in response to this ongoing crisis.  Using food,
and the traditional practices around its harvesting and provision as a
focal point, Midwinter Harvest extends its reach and influence into the
wider social, political and economic needs of First Nations communities. 
As a grassroots initiative, we have demonstrated a capability of
encouraging a sense of pride and purpose in our young people in
communities across the province where there was none.  We believe that
hope, pride, purpose and the belief in one’s ability to exert control over
his or her life are the cornerstones from which concrete strategies can
develop to begin to restore health and balance to lives choked in grief
and chaos.  We are cognizant of the experiences of communities like
Kahnawake who saw a marked turn around in suicide rates, depression and
apathy immediately following the closure of the Mercier Bridge and battle
with police in 1990. We operate under the same principle in Tyendinaga and
resist outside intervention and incursion by Government, police and
military on daily basis. Ultimately we strive for sovereignty and
self-government, however we understand that First Nations self-government
is so often spoken of in the abstract, it has lost much of its meaning. 
We understand it to mean both self-sustainability and self-determination
on the social, economic and political issues that affect us as a people.

On Tyendinaga, we have worked consciously for the cultural, social and
political development of our people for the last 15 years.  Midwinter
Harvest is a part of that initiative that is ongoing.  Our food stores
have been drawn on to fill family freezers, for community gatherings,
ceremonial purposes and school functions here on Tyendinaga, and elsewhere
across the province.  Our people take pride in our ability to reach out
and assist other communities in need.  However we make it a point to
expand our operations beyond those of a strictly charitable model.  We are
ever cognizant of the fact that regardless how we may be able to increase
our harvesting and distribution capabilities, the existing crisis is
simply too large for us to handle.  Nor do we believe such an approach is
sustainable, or even helpful in the long run.  It is from personal
experience that we know fundamental and far-reaching positive change will
not come from any charitable source, from Government grants or programs,
nor will it come from any other outside body.  Rather, transformation is
dependent upon the engagement of the people affected at the grassroots. 
Further, Midwinter Harvest applies this concept beyond First Nations
communities and forges links with non-natives organizations in an effort
to support their struggles for justice.  Many of the resistance movements,
whether in the present, or the past, that have been able, with any degree
of success to have impact on the systems that oppress them, understand the
vital importance of developing components within their organizing that can
deal with the daily hardship that is the result of poverty and injustice. 
Providing steaks, roasts, chops or fish serves not only as a means of
alleviating some of that burden, but it also provides tangible evidence
that the organization does more than just talk.  It further serves to
diminish the legitimacy of governments that have long since abdicated any
real responsibility for feeding, clothing and housing such vast segments
of the population, and offers a greater credibility to the organizations
that would confront them.

Specific Projects
(i)  Northern Outreach
Pikangikum is a remote Northern community that can be accessed by boat in
the summer and only by air in the winter.  In 2001 it had a suicide rate
34 times the national average and was deemed the suicide capital of the
world.  In the late spring of 2001, Pikangikum was reeling from a string
of suicides, including four girls that joined a suicide pact involving
seven 13-year olds.  As word of the crisis began to spread, media persons
started to visit the community and other aspects of life at Pikangikum
began to emerge.  The community sits directly south of land the Federal
Government is keen to explore for diamond mining, hydroelectric dams and
forestry purposes.  Any roads, exploration and future development would
occur in Pikangikum’s traditional territories.  The Band and the Feds were
locked in a dispute over such access, exploration and development.  In the
words of Pikangikum Chief, Louie Quill, “Pikangikum wants to be clear on
this.  We would never stop any other First Nation from working with the
Minister (of Indian Affairs) to develop their lands North of us.  We only
want to be in the driver’s seat with respect to resource development on
our Traditional Territories.  We have our own initiatives, including the
Whitefeather Forest Initiative, which are based on community tenure and
outside partnerships.  We only
 want to ensure the developments of our
lands are sustainable and that we benefit.  We use the knowledge of our
Elders to ensure that what we do is sustainable.”  Beyond that state of
affairs, clean water hadn’t flowed from the taps in the few houses with
running water in over a year. Citing the suicide crisis, the Department of
Indian Affairs had taken control of the bands finances and the school
where 700 students were enrolled was forced to close as a result.

In September 2001, Chief Louis Quill wrote, “The media has written lots
about our situation at Pikangikum.  There have been reports about people
at Pikangikum going hungry.  Sometimes it looks to us when we read the
media reports about us that we are totally helpless – that we cannot take
care of ourselves.  Some media reports even make it look like someone has
to step in and take care of us for our own good
  This is critical because
it is the Department of Indian Affairs, and the Minister of Indian Affairs
himself, who has appointed an Indian Agent to directly administer our
affairs.  In other words, the Department of Indian Affairs is using
reports about our social crisis and our ‘poverty’ to take control over all
our affairs.”  Despite the fact that Pikangikum had a clear financial
audit, had never run a deficit and had in fact posted a modest surplus,
the DIA transferred total control from the community’s elected leadership
to a non-native private business operating in Southern Ontario.  When the
community refused to submit to this offensive and nonsensical state of
affairs, the Government of Canada stopped all funds to the First Nation in
an apparent attempt to literally starve them out.  Already living in the
midst of crisis and a suicide epidemic, Chief Quill asked for assistance
from Tyendinaga.  In response we brought a busload of youth from
Pikangikum to Toronto.  Joined by other communities throughout Ontario, a
three-day gathering was held on the lawn of the Provincial Legislature,
despite repeated attempts by the Government and police to stop it.  It
would appear that the event proved significant in the lives of these young
people.  Upon their return home, the suicides that had devastated the
community came to an abrupt and seemingly conclusive end.  Such a turn of
events may be difficult for the non-native population to understand. It
goes back once again, to finding the ways to convince people that have the
ability to exert control over their lives.  For these young people coming
all the way to Toronto and staring down more police than they would have
in the entire region of their home instilled courage and pride in
themselves and their histories that is unattainable any other way.

Eventually the courts ruled that the Government of Canada had greatly
overstepped its authority in imposing an Indian Agent to control the
band’s finances and returned that responsibility to the elected council.

Some months later Louie Quill contacted us to ask that we put together a
small team of by people that could to join him in visiting other remote
fly-in communities in the area.  Louie felt that we had had been
instrumental in breaking through to the young people of his community that
there was no shortage of other communities who were equally in need.  Much
to our frustration and chagrin, we have been unable to fulfill his
request, not from any lack of interest, ability or people willing the make
the trips, but because of the financial costs attached to such an
endeavor.  Traveling in the region south of Pikangikum, sometimes with
barely enough gas even to get home, we have maintained contact with other
troubled communities like Shoal Lake, Grassy Narrows, White Dog and Pic
Mobert and are happy to understand from them that the impact on the
suicide rate has been a lasting one.

(ii)  Harvest House Construction
This summer we took another step towards increasing our capacity to
harvest, process and distribute food with the construction of the ‘Harvest
House.’ In fact, this will be a series of buildings:  a meat and fish
processing facility, a storage and distribution centre for venison, fish
and vegetables that will be easily accessible to community members and
community meeting and educational centre.  Such a space is non-existent on
the reserve currently and would provide a forum for engagement in the
political and social issues facing our community and Nation.  In addition,
a centre that would allow for greater involvement in our gardens,
harvesting and other projects will promote a greater awareness of Mohawk
cultural teachings and traditional practice.

A fish and meat processing facility is also presently non-existent and
it’s absence a great void given the high percentage of families who rely
on fish and game as the major staples in their household.  Currently these
families are forced to turn to businesses off reserve known for their
exorbitant prices, unsanitary conditions and poor quality work that
generally includes poundage lost to operators who don’t think twice about
skimming choice cuts off the animal for themselves.  Such a facility will
greatly increase our distribution capabilities as well, given that we too
have had to rely on the off-reserve facilities, largely at a personal cost
to the families involved in our organization.

Our members have been planning for the construction of such a building for
a number of years; have salvaged the wood from two barns in the area. 
Windows, doors and much other needed material have been donated by local
contractors and community members.  Young people from Montreal, Toronto,
Ottawa and Kingston have aided in the construction process.  The Fences
and Windows Fund, established by Naomi Klein in September 2002 has also
contributed to this project by providing us with the funds necessary to
invest in proper meat processing equipment.  We are also grateful to the
Trinity St. Paul Church in Toronto, the Canadian Auto Workers and the
Toronto Disaster Relief Committee for coming forward to assist us with
this project.  Despite these kind donations and the many hours of
dedicated volunteer labour, some costs remain that we are currently unable
to meet.

(iii)  Fish Stocks Conservation and In-class Education
Born out of a militant and contentious campaign in the spring of 1992, the
renewal of harvesting of fish throughout Mohawk territorial waters in the
Bay of Quinte region can be described as one of the greatest acts to
define, animate and strengthen Mohawk Nationalism specifically and
Indigenous sovereignty generally within North America today.

Every spring, Mohawk Nation members from the community of Tyendinaga
harvest fish by spear in various rivers throughout the area.  These rivers
fall within Mohawk Territorial waters, but run largely, off reserve. 
While non-native fishermen are bound by Ontario law with respect to
fishing seasons, catch quotas and licenses, Mohawks fish free of similar,
or in fact any, outside restrictions.  Fishing season for the Mohawk
Nation starts, as it always has, when the fish come on.  In practice this
means that Mohawks are generally bringing home fish some four to five
weeks before non-native fishermen are allowed to cast a single line in the
water.  Many non-natives are acutely aware of such differences.  Fuelled
by organizations like the Ontario Federation of Anglers and Hunters,
anti-Indian sentiment is a constant factor just under the surface and the
threat of race based violence very real.

For the past several years, Midwinter Harvest has worked in partnership
with a Quebec organization on a program of restocking depleted northern
lakes in that province.  Through this program our harvesters extract
walleye predominantly from one river and aid in a process of artificial
propagation.  The fish are then grown until they reach 8 inches in size
and deposited in depleted lakes and tributaries.  We have been
participating in this program for the last three years.  Since that time
upwards of 150 thousand fish annually have been introduced to the
environment.  Studies have indicated that human intervention in the
walleye’s reproduction processes enjoys a 70% success rate.  In
comparison, the natural processes only produce a success rate in the
neighbourhood of 8 to 12%.

Building on this successful project, we would like to see it expanded to
include maintenance of current stocks in the Great Lakes region, thus
ensuring future generations ability to harvest and distribute this food
source that is necessary to the health of our community and society.

While the knowledge and practice of milking the fish, as it is called, is
possessed and maintained by some people within the community, there is a
desire to facilitate a means by which this process can be formalized and
expanded in an organized and systematic fashion.  Further we believe the
development of a successful local model will allow for the implementation
of similar programs in other First Nations communities throughout the
country.

A second and equally important component of this project, is the
introduction of this knowledge, practice and technique into the school
curriculum.  Working with our school’s Mohawk language teachers, we will
ensure that all children in our community will have access to fish, gain
harvesting and cleaning skills, fully understand the great importance of
conservation and respect for the natural world and appreciate the place
that these practices hold within our culture and history.

(iv)  Midwinter Mural Project
The intent of the Mural Project is to strengthen our young people’s
understanding, confidence and pride in their identity as Mohawk,
(Kanienkeha’ka) and Aboriginal, (Onkwehonkwe) persons by enhancing the
their knowledge of Mohawk and Iroquoian culture through art and design.

The Mural Project is open to all senior level students at the reserve
school.  Students will share in the development, planning and execution of
a mural, roughly four by eight feet in size.  They will learn colour
mixing as well as drawing and painting techniques as they apply to
large-scale design.  Mural themes will be derived from the seasons and
their significance within Mohawk and Iroquoian culture, (Winter – resting,
Spring – planting, Summer – gathering, and Fall – hunting), as well as the
Ceremonies that fall within each season.  Through study and discussion of
the given ceremony, season and their meaning, the students will develop
the specific components of each mural.  With assistance, the students will
also be responsible for the layout and design.  The murals will be
constructed, painted and sealed with weather resistant materials and will
be displayed both inside and outside the Harvest House.  Permanent plaques
will be established honouring the students for their work and explaining
the significance of the mural’s theme.

The mural project will run as a series of 8 –10 after school classes,
providing a positive and creative recreational outlet for the older
child/young teenager age group that does not currently exist.



The Midwinter Harvest Food Program can be reached at:

Midwinter Harvest Food Program
1020 Ridge Rd.
Tyendinaga, Mohawk Nation Territory
K0K 1X0
phone:  (613) 968.3305
fax:  (613) 968.3305
email:  midwinterharvest at kos.ca

The Indigenous Peoples Solidarity Movement can be reached by
email at ipsm at resist.ca or by phone: 514.398.7432/514.848.7585