The Race to End Violence Before We End Life

By Robert J. Burrowes

Can we take meaningful action to prevent our own extinction without ending human violence first?

The scientific evidence that human extinction will now occur before 2050 continues to rapidly accumulate. (See, for example, 'Global Extinction within one Human Lifetime as a Result of a Spreading Atmospheric Arctic Methane Heat Wave and Surface Firestorm':
http://climatesoscanada.org/blog/2012/04/30/global-extinction-within-one-human-lifetime-as-a-result-of-a-spreading-atmospheric-arctic-methane-heat-wave-and-surface-firestorm/) Of course, we can deny this scientific evidence because it frightens us, we can delude ourselves that someone or something else (perhaps governments) will fix it, or we can delude ourselves that a few painless
measures, primarily taken by others, will sort it all out. Another option is to powerfully take responsibility for the problem and play a vital role in addressing it ourselves. This is the choice for each of us.

On 11 November 2011 a movement to end violence in all of its forms was launched around the world: 'The People’s Charter to Create a Nonviolent World'. So far this movement has gained individual and organizational participants in 47 countries and the movement expands every day. But this is not a movement for the faint-hearted. This movement requires individuals and organisations that are willing to contemplate and take action on a range of deep and unpleasant truths about the state of our world because the time for pretence and prevarication is over.

So what is unique about 'The People’s Charter to Create a Nonviolent World'? The Nonviolence Charter is an attempt to put the focus on human violence as the pre-eminent problem faced by our species, to truthfully identify all of the major manifestations of this violence, and to identify
ways to tackle all of these manifestations of violence in a systematic and strategic manner. It is an attempt to put the focus on the fundamental cause – the violence we adults inflict on children – and to stress the importance of dealing with that cause. (See 'Why Violence?' http://tinyurl.com/whyviolence) It is an attempt to focus on what you and I – that is, ordinary people – can do to end human violence and the Nonviolence Charter invites us to pledge to make that effort. And it is an attempt to provide a focal point around which we can mobilise with a sense of shared commitment with people from all over the world.



Robert Burrowes speaking about the People's Charter

In essence then, one aim of the Nonviolence Charter is to give every individual and organisation on planet Earth the chance to deeply consider where they stand on the fundamental issue of human violence. Will you publicly declare your commitment to work to end human violence? Or are you going to leave it to others?

And what, precisely, do you want to do? And with whom? The Charter includes suggestions for action in a wide variety of areas; for example, by inviting people to participate in 'The Flame Tree Project to Save Life on Earth' - http://tinyurl.com/flametree - which is a simple yet comprehensive strategy for individuals and organisations to deal with the full range of environmental problems. The Charter also provides an opportunity to identify and contact others, both locally and internationally, with whom we can work in locally relevant ways, whatever our preferred focus for action. In that sense, each participating individual and organisation becomes part of a worldwide community working to end human violence for all time.

So far, the movement has attracted some exceptional people long known for their work to create a world without violence. These people include renowned international peace activist and 'living legend' Ela Gandhi (granddaughter of Mahatma Gandhi), Nobel Peace laureate Mairead Maguire, pre-eminent public intellectual Professor Noam Chomsky, president of the Malaysian-based International Movement for a Just World Professor Chandra Muzaffar, Director of Aksyon para sa Kapayapaan at Katarungan at the Pius XII Catholic Center in the Philippines Dr Tess Ramiro, the Deputy Moderator of the Dutch Reformed Church in South Africa Dr Braam Hanekom, prominent nonviolent activists (including Anita McKone, Anahata Giri, Tom Shea, Leonard Eiger, Tarak Kauff, Jill Gough, Jim Albertini, Lesley Docksey and Bruce Gagnon), the jurist Judge Mukete Tahle Itoe of Cameroon, author Anna Perera of the UK and the eminent human rights and communal harmony activist Professor Ram Puniyani in India. Apart from these and other prominent signatories, however, it is mostly 'ordinary people' who are making the pledge to work for a world without violence.

Many organisations are making the pledge too. These include Pax Christi Australia, Nonviolence International in Canada, the Campaign for Nuclear Disarmament in Cymru (Wales), the Human Rights Center in Georgia, the GandhiServe Foundation in Germany, Muslim Peacemaker Teams in Iraq, Women for Human Rights in Nepal, the Pan-African Reconciliation Centre in Nigeria, the National Centre for Peace and Conflict Studies at the University of Otago in New Zealand, the Holy Land Trust in Palestine, Buddha Dharma in Slovenia, the Forum for Community Change and Development in South Sudan, Facilitate Global and Share the World’s Resources in the
UK as well as Bay Area Women in Black, the Blauvelt Dominican Sisters Social Justice Committee, It's Our Economy and Veterans for Peace in the USA. There are many others.

The Nonviolence Charter acknowledges our many differences, including the different issues on which we choose to work. But it also offers us a chance to see the unity of our overarching aim within this diversity. Hence, whatever our differences, we are given the chance to see that ending human violence is our compelling and unifying dream.

If you think it is time to end violence before we end life, you can join this movement. You can read and, if you wish, sign the pledge of 'The People’s Charter to Create a Nonviolent World' online at http://thepeoplesnonviolencecharter.wordpress.com/

2/2013

###

Biodata: Robert has a lifetime commitment to understanding and ending human violence. He has done extensive research since 1966 in an effort to understand why human beings are violent and has been a nonviolent activist since 1981. He is the author of 'The Strategy of Nonviolent Defense: A
Gandhian Approach', State University of New York Press, 1996. His email address is flametree@riseup.net and his personal website is a http://robertjburrowes.wordpress.com


Robert J. Burrowes
P.O. Box 325
Blackburn
Victoria 3130
Australia
Email: flametree@riseup.net
Websites: http://thepeoplesnonviolencecharter.wordpress.com (Charter)
          http://tinyurl.com/flametree (Flame Tree Project)
          http://tinyurl.com/whyviolence ('Why Violence?')
          http://anitamckone.wordpress.com (Songs of Nonviolence)
          http://robertjburrowes.wordpress.com

Veterans Bruce Gagnon and Elliott Adams on North Korea, Nuclear Weapons and US Expansion into Asia

Thanks to Kevin Zeese and Margaret Flowers of Clearing the FOG Radio for the following audio interview with Bruce Gagnon (Coordinator of the Global Network Against Nuclear Power and Weapons in Space) and Elliott Adams (past President of Veterans for Peace).

They speak about North Korea, Nuclear Weapons and US Expansion into Asia and Space - all major, interrelated topics that we ignore at our peril (and the world's).

Here is the link to the interview at the source, where you will also find links to a number of related articles:  http://clearingthefogradio.org/bruce-gagnon-and-elliott-adams-on-north-korea-nuclear-weapons-and-us-expansion-into-asia/    
    

Veterans Bruce Gagnon and Elliott Adams on North Korea, Nuclear Weapons and US Expansion into Asia by Clearingthefog on Mixcloud

MLK: Beyond Vietnam

Friends,

Last Saturday at Ground Zero Center for Nonviolent Action we honored Martin Luther King Jr's legacy of nonviolence and his opposition to war and nuclear weapons. We shared this video of his sermon titled Why I am against the war in Vietnam with the attendees. There was absolute silence in the room throughout the 23 minutes of this remarkable video in which the people at The Real News Network put together powerful images to accompany one of the great sermons of our (or any) time.

This sermon resonates for me (as it did for everyone in that room on Saturday) as much today as it did nearly 46 years ago.  One could switch a country's name or two and it would seem as if this sermon was written in 2013.  A slight variation on this sermon was given by Dr. King nearly a month before (at the Riverside Church), and has come to be known as Beyond Vietnam.

It is a fitting meditation in this time in which we celebrate the birth of one the greatest peacemakers of all time. May we resolve to continue the struggle that Dr. King waged until his untimely death nearly 45 years ago.  Together may we move beyond Vietnam, beyond Iraq, beyond Afghanistan.  May we move beyond war altogether.

In the spirit of Dr. King and Nonviolence,

Leonard

P.S. - The video contains an abridged (abeit well edited) version of this sermon.  You can (and should) read the full sermon (showing the parts left out of the video) at The Real News Network.

 

Martin Luther King Jr: Digging Deeper

MLK, GZ and the Heart of Nonviolence

(Originally published in the January 2013 edition of the Ground Zero Newsletter, http://www.gzcenter.org/wp-content/uploads/2012/12/January-2013.pdf  by Leonard Eiger; This essay may be copied and distributed freely.)

"When scientific power outruns moral power, we end up with guided missiles and misguided men” (Martin Luther King Jr.).

This month Ground Zero Center for Nonviolent Action honors the memory of Martin Luther King Jr. on January 19^th at The Center and on January 21^st in the MLK Seattle March.
Just what does an organization working to abolish nuclear weapons have in common with Dr. King?  The quote above by Dr. King sums it up, speaking to the root – or what should be called the taproot – of violence in the hearts of human beings that spurs “scientific power” to “outrun moral power,” thereby threatening all humanity with nuclear weapons.  

When we hear about Dr. King – generally once a year around the time of his birthday, January 15th – the corporate news media refers to him as “the slain civil rights leader.” But Dr. King was so much more than that.  The TV images the media convey are always the same ones – battling segregation in Birmingham in 1963; reciting his dream of racial harmony in Washington in 1963; marching for voting rights in Selma, Alabama in 1965; and lying dead on the motel balcony in Memphis in 1968.

In the early 1960s when Dr. King was challenging rampant, legalized racial discrimination in the South, most major media were his allies, showing graphic footage of police dogs, bullwhips and cattle prods used against southern African Americans who sought the right to vote or eat at a public lunch counter.

After the passage of the Civil Rights Acts in 1964 and 1965 Dr. King began challenging our nation’s fundamental priorities. He maintained that the civil rights laws meant nothing without human rights, including economic rights. He spoke out against the huge gaps between rich and poor, and called for "radical changes in the structure of our society" to redistribute wealth and power.

Dr. King did not suddenly become an opponent of war (and nuclear weapons) once the major civil rights struggle was over.  As early as 1954 he said in one of his sermons that “the great danger facing us today is not so much the atomic bomb that was created by physical science.  Not so much the atomic bomb that you can put in an airplane and drop on the heads of hundreds and thousands of people – as dangerous as that is.  But the real danger confronting civilization today is that atomic bomb which lies in the hearts and souls of men, capable of exploding into the vilest of hate and into the most damaging selfishness – that’s the atomic bomb we’ve got to fear today.”

Dr. King understood that the overt manifestations of violence – war and nuclear weapons – were deadly symptoms of a much deeper malady of the human heart.  He understood violence all too well, both through experiencing it firsthand and through a deep study of Christian and Gandhian nonviolence.

By 1967 Dr. King had become one of the country’s most prominent opponents of the Vietnam War as well as a staunch critic of overall United States foreign policy. He spoke of the difficulty of working for peace in an atmosphere of mass conformity. “Even when pressed by the demands of inner truth, men do not easily assume the task of opposing their government’s policy, especially in time of war. Nor does the human spirit move without great difficulty against all the apathy of conformist thought within one’s own bosom and in the surrounding world. Moreover, when the issues at hand seem as perplexing as they often do in the case of this dreadful conflict, we are always on the verge of being mesmerized by uncertainty. But we must move on.”

He went on to say that, “the calling to speak is often a vocation of agony, but we must speak.  We must speak with all the humility that is appropriate to our limited vision, but we must speak.” There is no other choice for us, because, “silence is betrayal.”

 Dr. King saw the connection between war and the evisceration of social programs in this country. He “knew that America would never invest the necessary funds or energies in rehabilitation of its poor so long as adventures like Vietnam [or Iraq and Afghanistan today] continued to draw men and skills and money like some demonic, destructive suction tube.” Dr. King saw “war as an enemy of the poor”.

Dr. King spoke of “a far deeper malady within the American spirit” that, of course, is greed. He said that it is our "refusing to give up the privileges and the pleasures that come from the immense profits of overseas investments" that governs our foreign policy, and makes the United States the "greatest purveyor of violence in the world today.” He called for a “radical revolution of values” wherein we “shift from a thing-oriented society to a person-oriented society.” He said that playing “the Good Samaritan on life’s roadside…will be only an initial act. One day we must come to see that the whole Jericho Road must be transformed so that men and women will not be constantly beaten and robbed as they make their journey on life’s highway. True compassion is more than flinging a coin to a beggar. It comes to see that an edifice which produces beggars needs restructuring.”

As a true modern-day prophet Dr. King was not afraid to warn people in the U.S. that, “a nation that continues year after year to spend more money on military defense than on programs of social uplift is approaching spiritual death.” He hammered away at the need for everyone to speak out and use the most creative methods of protest possible, not just against the war, but also for “significant and profound change in American life and policy.” He believed that, “Our only hope today lies in our ability to recapture the revolutionary spirit and go out into a sometimes hostile world declaring eternal hostility to poverty, racism, and militarism.”

Ground Zero has, for over 35 years, carried on in the spirit of nonviolent direct action as we, too, seek “to keep the world from committing the suicide of nuclear war.”  In a grand experiment in truth we “explore the meaning and practice of nonviolence from a perspective of deep spiritual reflection, providing a means for witnessing to and resisting all nuclear weapons” (from Ground Zero’s mission statement). 

Michael Honey, in his book “Going Down the Jericho Road”, spoke clearly to King’s commitment to nonviolent direct action in a passage about James Lawson, who worked closely with King.  “Like King, he [Lawson] spoke of ‘soul force’ or satyagraha, as the crucial ingredient needed to keep the world from committing the suicide of nuclear war and to defeat racism.  For him, pacifism meant: ‘We will make the choice according to the methods that we use, not according to the ends that we seek.’”

For me that statement goes to the heart of Ground Zero.  Although we seek an end to nuclear weapons, the end(s) do not justify just any means.  We understand the dangers of compromising the spirit of nonviolence in order to hasten the process.  We understand that we may not see the fruits of our labors in our lifetime(s), yet we continue speaking out and resisting nonviolently, unabated in the struggle, knowing that the alternative is unspeakable.  There is no other choice for us because “silence is betrayal” [to future generations].



A very public display of Dr. King's prophetic message -
at Ground Zero Center for Nonviolent Action's MLK Nonviolent Direct Action
at the Bangor Trident ballistic missile submarine base in 2012

As we prepare to celebrate Dr. King this month and rededicate ourselves to the long struggle to abolish nuclear weapons I think it appropriate to let him have the last word, something to create a broad perspective for us to live into:

“It is no longer a choice, my friends, between violence and nonviolence. It is either nonviolence or nonexistence. And the alternative to disarmament, the alternative to a greater suspension of nuclear tests, the alternative to strengthening the United Nations and thereby disarming the whole world, may well be a civilization plunged into the abyss of annihilation, and our earthly habitat would be transformed into an inferno that even the mind of Dante could not imagine.”  --Martin Luther King, Jr., Remaining Awake Through A Great Revolution

What shall we do in the New Year???

Walt Whitman published his collection of poems titled Leaves of Grass in 1855.  The first edition contained a preface, which was left out of the subsequent editions.

My friend and fellow peace activist, Dorli Rainey, sent the abridged preface out as her "New Year's wishes for the world written almost 150 year ago and still valid."

It is, indeed, a worthy wish for the world.  It is my New Year's wish that we all take Whitman's advice to heart (and action) as we move forward this year.

Here is the unabridged version of the preface to Leaves of Grass. 

"This is what you shall do: Love the earth and sun and the animals, despise riches, give alms to every one that asks, stand up for the stupid and crazy, devote your income and labor to others, hate tyrants, argue not concerning God, have patience and indulgence toward the people, take off your hat to nothing known or unknown or to any man or number of men, go freely with powerful uneducated persons and with the young and with the mothers of families, read these leaves in the open air every season of every year of your life, re-examine all you have been told at school or church or in any book, dismiss whatever insults your own soul; and your very flesh shall be a great poem and have the richest fluency not only in its words but in the silent lines of its lips and face and between the lashes of your eyes and in every motion and joint of your body."

A Nativity for ALL of us

Dear Friends,

Once again churches everywhere prepare to tell the story of the Nativity during this watchful time of Christmas.  I have yet, in any church I've been, to see the full, unabridged and unsanitized version - the story of empire, of fear, of unabated greed and political savvy.

Elements of more modern history, whether it be the story of Columbus (and just about every other story of colonization), or that of the genocide of Native Americans or Aboriginal Peoples of Canada are contained in this story told in its much sanitized version each year.

In a modern world (quite ironically) much like that of the time in which Herod ruled, one has to wonder how much (or how little) we have learned in a little over 2000 years. As many times as we hear (or see) the story of the Nativity, do we really get it? And if we do, as so many (who call themselves Christians) claim, then why do so we still turn away the stranger, the immigrant, the homeless...???

Gary Kohls has, once again, reminded me of the following (timeless) story by Kevin Annett, called "Nativity." It is much more than a modern take on the Nativity; it is also a telling, between the lines, of the treatment of aboriginal peoples and of those who take Jesus' life and teachings seriously, and often suffer tremendously as a result.

It is, in a real sense, a Nativity for the rest of us, although my hope is that it might one day reach all of us.
A former minister of the United Church of Canada, Kevin Annett has helped give voice to the long suffering First Nations Peoples of Canada. 

Here is Kevin's offering for yet another desperate Advent as we wait in the stillness of these dark days.  May we hear and feel the deeper message in this story, and may it soften our hearts. 

Please read the end notes following the story for more on Kevin and the first nations people to the North.

In the spirit of Love, Nonviolence, Peace and Justice,

Leonard

********************

Nativity

By Rev. Kevin D. Annett

     The last Christmas we were all together hangs over memory like the fog did that year in the Alberni valley. It was a time of gathering, two years and more of labor summoning so many together where once there were but a few. And it was a time of ending.

     The church stewards had warned me to expect an overflow crowd at the Christmas eve service, and like overgrown elves they had busied themselves around the building, stringing wires and sound systems in the cold auditorium kept that way to save money. The snows had come early, and our food bank was already depleted.

     With my eldest daughter who was but five, I had walked to the church one morning in the week before yule, pondering the cold and the sermon, when I met the one who would pierce the fog that year for us. She stood patiently at the locked door, her brown eyes relaxing as we approached. Her bare hand gestured at me.

     “You’re that minister, ain’t you?” she mumbled to me, as daughter Clare fell back and grabbed my hand.

     Before I could answer, the stranger smiled and nodded, and uttered with noticeable pleasure at her double entendre,

“They say you give it out seven days a week!”.

     I smiled too, gripping Clare’s hand reassuringly and replying,

     “If you mean food, we’re a bit short, but you’re welcome to whatever’s left.”

     She nodded again, and waited while I unlocked the door and picked up Clare, who was clinging to me by then.

     The basement was even more frigid than the outside, but the woman doffed her torn overcoat and sighed loudly as we approached the food bank locker.

     “For all the good it’ll do …” she said, as I unlocked the pantry and surveyed the few cans and bags lying there.

     I turned and really looked at her for the first time. She was younger than she had sounded, but a dark, cancerous growth marred her upper lip, and a deep scar ran down her face and neck. Her eyes were kindness, and in that way, very aboriginal.

     “I’m sorry there’s not more …” I began, since back then I still saw things in terms of giving. But she shook her head, and instead of saying anything, she looked at Clare, and the two of them exchanged a smile for the first time.

     I stared, confused, at the cupboard so bare, and heard her finally utter,

     “Them people in church, you know what they need?”

     I set Clare down and shook my head.

     “They need Him. They sing about Him, and pretend they know Him, but hell, they wouldn’t spot Him even if He came and bit ‘em on their ass.”

     I smiled at that one, and even dared a mild chuckle.

     “You doin’ a Christmas play for the kids?” she continued.

     “Yeah”.

     “I bet it’s the usual bullshit with angels and shepherds, right?”

     I nodded.

     “That don’t mean nuthin’ to those people. Why don’t you do a story about … well, like, if He came to Port Alberni to be born, right now.”

     I finally laughed, feeling very happy. She smiled too, walked over to the cupboard and picked up a small bag of rice. Donning her coat, she nodded her thanks, and said,

     “My bet is Him and Mary and Joseph, they’d end up in the Petrocan garage, down River road. The owner there lets us sleep in the back sometimes.”

     And then she was gone.

     I didn’t try explaining the stranger to anyone, ever, or what her words had done to me. All I did was lock the food cupboard and lead Clare up to my office, where I cranked up the heat and set her to drawing. And then I sat at my desk and I wrote for the rest of the day.

     The kids in church were no problem at all. They got it, immediately. The Indians who dared to mingle in the pews that night with all the ponderous white people also took to the amateur performance like they had composed it themselves, and laughed with familiarity as the holy family was turned away first by the local cops, and then hotel owners, and finally by church after church after church.

     It was mostly the official Christians who were shocked into open-mouthed incredulity at the coming to life of something they thought they knew all about. As the children spoke their lines, I swear I saw parishioners jump and writhe like there were tacks scattered on the pews.

     “Joe, I’m getting ready to have this kid. You’d better find us a place real friggin' quick.”

“I’m trying, Mary, but Jehovah! Nobody will answer their door! I guess it’s ‘cause we’re low lifes.”

“Look! There’s a church up ahead. I bet they’ll help us!”

     If you believe the Bible, whoever He was loved to poke fun at his listeners and shock them out of their fog, and our play would have made him proud. As the eight-year old girl who played Mary pleaded fruitlessly for help from a kid adorned in oversized clerical garb, and was covered in scorn by the young “priest”, I heard a sad moan rise from the congregation.

     But things took a turn when Mary and Joe came upon an Indian, played by one of the aboriginal kids

.

     “Sir, will you help us? My wife’s going to have a baby …”

“Sure!” replied the native kid with gusto. “I got a spot in a shed behind the gas station down the road. The owner lets us all sleep in there!”

     And in a contrived scene of boxes and cans scattered where our communion table normally stood, Mary had her baby, as erstwhile homeless men with fake beards and a stray rez dog looked on, and one of the witnesses urged Mary to keep her newborn quiet lest the Mounties hear his cries and bust everyone for vagrancy.

     Voices were subdued that night in the church hall over coffee, cookies and Christmas punch, and the normally dull gazes and banalities about the time of year were oddly absent. The Indians kept nodding and smiling at me, saying little, and not having to; and the kids were happy too, still in costume and playing with the local stray who had posed as the rez dog in the performance that would always be talked about. It was the white congregants who seemed most pregnant that night, but they couldn’t speak of it.

     It was one of my last services with them, and somehow they all knew it, since we had all entered the story by then. For a churchly Herod had already heard a rumor, and dispatched assassins to stop a birth, and me, even though it was already too late.

     My daughter Clare was not running and rolling with the other kids, but in her manner joined me quietly with her younger sister Elinor in tow.

     Our trio stood there, amidst the thoughtful looks and unspoken love, and person after person came to us and grasped our hands, or embraced us with glistening eyes. An aging Dutch woman named Omma van Beek struggled towards me in her walker and pressed her trembling lips on my cheek, and said something to me in her native tongue as the tears fell unashamedly from both of us.

     Later, when we were scattered and lost, I would remember that moment like no other, as if something in Omma’s tears washed away all the filth and loss that were to follow. And perhaps that looming nightfall touched my heart just then, for I gave a shudder as I looked at my children, almost glimpsing the coming divorce, and I held my daughters close as if that would keep them safe and near to me forever.

     The snow was falling again as we left the darkened building, kissing us gently like it had done years before when as a baby, Clare had struggled with me on a toboggan through the deep drifts of my first charge in Pierson, Manitoba, on another Christmas eve. The quiet flakes blessed us with memory, and settled in love on the whole of creation, even on the unmarked graves of children up at the old Indian residential school.

     The old Byzantine icon depicts Jesus as a baby, hugging his worried mother while she stares ahead into his bloody future: her eyes turned in grief to the viewer, yet his loving eyes seeking her, past the moment, past even his own death.

     The image may still hang in the basement of my church, where I left it.

.................................................................................

Kevin Annett

260 Kennedy St.

Nanaimo, BC Canada V9R 2H8

250-753-3345

www.hiddenfromhistory.org
.................................................................................
Ed Note [from Gary Kohls]: Reverend Kevin Annett was fired, without cause, from his successfully rejuvenated United Church of Canada (UCC) parish in Port Alberni, British Columbia (the United Church of Canada has no connection to the United Church of Christ [UCC] in the United States) when he refused to stop his probing into his church’s role in the abusive Residential Schools for Aboriginal children in Canada, where as many as 50,000 children died. (The Residential School system in Canada was essentially the same as the racist church-operated Mission School system for American Indian children in the US).

Rev Annett’s persistence in this investigative work has resulted in two books and an award-winning documentary (entitled “Unrepentant”) about the sobering history of the Canadian government’s and the Canadian Christian church’s genocidal activities against First nation’s children. 

Further information at:

Hidden No Longer: http://hiddennolonger.com/

"I gave Kevin Annett his Indian name, Eagle Strong Voice, in 2004 when I adopted him into our Anishinabe Nation. He carries that name proudly because he is doing the job he was sent to do, to tell his people of their wrongs. He speaks strongly and with truth. He speaks for our stolen and murdered children. I ask everyone to listen to him and welcome him."Chief Louis Daniels - Whispers Wind
Elder, Turtle Clan, Anishinabe Nation, Winnipeg, Manitoba