Telegraph Journal - Sept. 30

Following is the statement delivered yesterday to Natural Resources Minister Alan Graham by Micmac and Maliseet chiefs of the Union of New Brunswick Indians. The statement was written by Henry Bear, a policy analyst and native lawyer in Fredericton.

The Mi'Kmaq and Maliseet chiefs of the Union of New Brunswick Indians have unanimously adopted a resolution supporting the environmental position taken by warrior peace- keepers, the Friends of Christmas Mountains and the Conservation Council of New Brunswick. Before the ink was dry, the resolution was hand delivered to Natural Resources Minister Alan Graham during a meeting hastily called with Mi'kmaq Maliseet and Passamaquoddy tribal members at the Hugh John Flemming Forestry Complex. The chiefs' resolution calls for the peaceful halt to all clear-cutting in a tiny 12,000-acre of the Christmas Mountains and the immediate establishment of roundtable discussions between all concerned parties on how to best manage public forests in ways that respect a wider range of public values, including the special interests of the tribes. The chiefs oppose REPAP intentions to clear-cut the last 12,000 acres of natural forest in the Christmas Mountains; a forest that has remained natural for thousands of years before the arrival of Christopher Columbus. The chiefs confirm these forests are located at the headwaters of the Tobique and Miramichi Rivers and, therefore, within legally recognized tribal territories. The chiefs state they are committed to preserving what remains of this natural state as a legacy for all children and grandchildren. They recognize and support the efforts of the Environmental Warriors, who have properly assumed a primary security role in this situation. The chiefs also indicate their gratitude and support for the effects of the conservation council of New Brunswick and applaud the vigilance and fortitude of the Friends Of the Christmas Mountains. It is the chiefs position that all clear-cutting is too destructive and impacts mother earth's capacity to sustain her forest ecosystem. They support sustainable forest ecosystem management policies that preserve and protect the widest range of forest based values, especially values which are spiritual and healing in nature. This position is in accord with Canada's newly stated sustainable forest development policy. Canada has recently made statements and commitments to the world community that it would immediately begin adjusting its forest policies to ensure sustainable ecosystem management, and to abandon its past policies of managing the forest for sustainable yield. the 1992 convention on biological diversity in Rio de Janeiro imposes obligations on Canada where there is a threat of significant reduction or loss of biological diversity, and that lack of full scientific certainty should not be used as a reason for postponing measures to avoid or minimize such a threat. Canada is obligated in the convention to conserve biological biodiversity and ecosystems and natural habitats and the maintenance and recovery of viable populations of species in their natural surroundings. In that same convention, Canada recognized the close and traditional dependence of indigenous and local communities embodying traditional lifestyles on biological resources, and the desirability ofd sharing equability benefits arising from the use of traditional knowledge, innovations and practices relevant to the conservation of biological diversity and the sustainable use of the forests. Such knowledge as can still be learned from tribal hunters ,woodsman and crafts peoples.

In the Christmas Mountains, Repap and the New Brunswick government, through its natural resources minister, has unfortunately indicated their intention to manage the forests they are assuming control over even when these intentions are offensive to international, national or tribal standards. When Alan Graham makes statements to the public indicating pulp and paper mill profits and jobs will be seriously affected if clear-cutting is stopped by the public on the tiny,12,000-acre portion of the Christmas Mountains, he dose not seem to realize how far he and the government stand from mainstream sentiments with respect to how forests should be managed. Mr. Graham must also be considered a casualty of New Brunswick's unacceptable policy of managing public forests; a policy which he did not created and which dose not create and which dose not protect local selective harvesting jobs elsewhere. The policy only protects sustained and yield to the mills and maximum corporate pulp and paper company profits. This is another chapter in a true New Brunswick story involving relationships between its people and those of the Mi'kmaq and Maliseet peoples. Relations between Mi'kmaq and Maliseet peoples and non- aboriginal people which have, with some exceptions been seen as painful and unjust by the aboriginal peoples. This was because before their very eyes, and even up to the present day, territorial lands have been illegally occupied, converted, and wasted, regardless of Mi'kmaq and Maliseet protests and reliance on these same lands for their economic, social, political and cultural survival. Their ongoing protests to various government bodies were made regarding these illegal encroachments by non-aboriginal squatters and foreign businessmen, but no action to intervene and protect Maliseet and Mi'kmaq interests occurred until recently, even though the government was and is bound to do so under its promises and guarantees made in King George's royal proclamation of 1763; a document now forming part of the Canadian constitution. Instead, contrary to all reasonableness fairness and crown law, the crowns promises to protect and not disturb tribal lands were ignored, fair treatment was denied and the rule of law was never allowed to prevail with respect to aboriginal peoples in New Brunswick. Instead, the rule of law was replaced with a form of anarchy and mob rule; mob rule which seems to have continued to this date in the form of present day New Brunswick forest policy. Maliseet and Mi'kmaq peoples have been historically violated and forced by New Brunswickers, through false promises, baiting and economic extortion, into an existence on 15 concentration camps or "reserves"; camps that pepper the landscape of Canada at over 2,300 places, and compromising over 650 Indian reserves. When these camps were first imposed, New Brunswickers clearly acted like the lawless mob they were, attempting to make Maliseet and Mi'kmaq people submit to an alien, offensive and self-serving philosophy of living, organizing and governing: an offensive philosophy Alan Graham seems to be willing to continue to promote on behalf of the "government". Alan Grahams views are seen as the governments views. He personifies one-of the biggest differences of philosophy between the Mi'kmaq and Maliseet and non-aboriginal cultures in regard to land. To the Mi'kmaq, Maliseet and Passamaquoddy peoples, the concept of "owning" land is still, generally, foreign. Maliseets and Mi'kmaq who have legal interests in the Christmas Mountains live in a reality and world as environmental participants rather than as economic competitors. The position of the chiefs on the Christmas Mountains issue is ongoing evidence of this fact. The government of New Brunswick must realize Maliseet and Mi'kmaqs, and increasingly more and more non-aboriginal people from adjacent communities, prefer to identify themselves with the environment as well. This represents a philosophy that means they would rather live with nature than be at war with it.Maliseets and Mi'kmaqs still feel they share the land, the water, and the atmosphere with all New Brunswickers and forms of life. but, as the chiefs have now clearly indicated, they are reluctant to adopted provincial land management schemes they feel interfere with the land's ability to manage itself. The point being made here is that Maliseets and Mi'kmaqs have always been prepared to share their tribal lands with others, but only with who are mature and responsible, and not otherwise.

New Brunswickers must not allow themselves to evolve as a culture in which their relationship to the land alienates them from the environment. Regardless of having descended from feudal ways of life, private land ownership, exploitation and destruction of European-based lands, that tragic historical reality need not continue or be repeated any longer. Consider alternative Maliseet and Mi'kmaq philosophies which emphasize religious beliefs and practices as a central experience in life; life which can best be realized through spiritual experiences in a natural environment. Generally, Maliseets and Mi'kmaqs culturally seek to become possessed by spiritual experiences which are greater, wiser and more powerful than themselves. Achievement in life still depends on these experiences to a great degree. "Traditionalism" would be another way of describing this aspect of Mi'Kmaq, Maliseet and Passamaquoddy culture, and this form of traditionalism is increasingly being re-emphasized at the personal and community level. The sweet grass ceremony, sweat lodge and continuing use of the Maliseet, Mi'kmaq and Passamaquoddy languages are all part of preserving spirituality as a dominant feature of tribal culture. In contrast, non-aboriginal or New Brunswick culture has historically been opposed to aboriginal culture, although this is increasingly not the case today, fortunately. Yet, New Brunswickers still have a tendency to be nationalistic to the exclusion of aboriginal peoples rather than communally orientated; capitalistic rather than communistic (in the non-political sense); individualistic rather than than tribal in the material and social sense. The unilateral actions of REPAP and the government of New Brunswick in the Christmas Mountains seems to clearly indicate that the real purpose of New Brunswick culture ad policy is not one which accommodates all expressed interests or seeks toward self improvement, but rather it is only concerned with profits and fewer and fewer harvesting jobs, and of improving fewer and fewer individual positions in New Brunswick society. This philosophy is dangerous and, unfortunately, as contagious as any disease. This will always be true when the improving of the New Brunswick government and individual positions ar attempted in ways which are unethical or even unlawful. I feel it is this difference of values and philosophy which has resulted in the dilemma we now face in relation to the conflict between Maliseet, Mi'Kmaq and Passamaquoddy peoples and REPAP and government representatives of the people of New Brunswick. I Believe that Alan graham and his government's approach to managing land are opposed to the majority of New Brunswickers and not exclusively Mi'Kmaq, Maliseet and Passamaquoddy people. Increasingly more and more New Brunswickers may suspect that, in some ways, the government has allowed multinational corporations adopt policies and practices which force them into the economic margin and into lifestyles "reserved" for them into the indefinite future. New Brunswickers should demand, and not leave it to the chiefs alone, that a more mature government approach be developed and implemented which does not seek to dictate policy in the Christmas Mountains, to be a tyrant over or to terrorize aboriginal or ecologic-minded people. New Brunswickers should not be interested in that form of empire building, or be involved in oppressing the legitimate interests and concerns of the Maliseet, Mi'kmaq, Passamaquoddy and ecologic-minded peoples. Should it ever be detected or attempted, New Brunswickers should never submit to nor tolerate efforts by government representatives to express nationalist type attitudes or to influence them to become extremists, which the present attitude being demonstrated indicates is a real possibility. The strong stance the chiefs have taken should be seen as striking, a swift and certain blow to the heart of such beastly thinking and domineering policies; policies that have exploited and robbed the Mi'Kmaq, Maliseet, and Passamaquoddy peoples of nearly everything. New Brunswickers should no longer harbour men who continue to rob or exploit anyone or anything. the costs to New Brunswickers of such government tolerated exploitation are simply unaffordable. It is therefore, in everyone's interest that the chiefs take their position on the Christmas mountains issue. The many and varied members of the public should not be dictated to by the few who have, in many instances ,illegitimately assumed control and powers. this truth needs to be stated for the benefit of the public, in the press, by radio television. The chiefs demand that all legitimate interests be fully included in forestry plans and activities before these occur to ensure proper respect and consideration has been given to these interests before foresting licenses are granted by any government authority. Otherwise, democracy in New Brunswick can not be said to be a true democracy. By excluding Mi'kmaq and Maliseet concerns and management approaches from public conversation, the government is denying New Brunswickers relevant information of public concern. The result will be a whitewashed and biased discussion. The information being relied upon by the minister of natural resources comes from his own foresters and industry scientists, therefor, it must be assumed that it has been and will continue to be on complete, distorted and illegitimate, and a furthering of self-interest and the status quo. The chiefs have indicated these can no longer be the rules of the game. If the chiefs are doing anything, they are at least trying to expose, again, rules that should offend everyone, but this must not be tolerated by anybody, as we just don't have to play. Instead the chiefs indicate, with respect to our responsibility to the land, we need to mature. We, the chiefs are indicating, should help this process of maturing by conducting talks and by educating each other. That is the point being made in their calling for immediate roundtable discussions. As their ancestors before them, the chiefs believe they and their people have no right to consume all the forests or what occurs naturally on the land, leaving nothing for other people or species. They are, in their resolve, trying to exercise the kind of leadership that can be helpful to New Brunswickers and to others. They are urging a coming together, a healing and hope for a conflict-free resolution to this grave situation. They believe, however, their inaction in this instance would be negligent. They are therefore, encouraging everyone to immediately become politically and socially active on this issue until it is properly resolved, even if this is considered civil disobedience by multinational pulp and paper companies. The chiefs have now clearly indicated they will not accept attempts to forcibly deny their use and enjoyment of territorial lands, and will continue to resist all such attempts into the future unless a mutually acceptable arrangement can be made with regard to co-operative and use and management.

It is obvious there can never be a lasting, common philosophy, perspective or agreement in this region unless this grave land issue is resolved first. Until then, serious differences will remain. The public will continue to only hear the views and dictates of dominant power players; reminders of grossly outdated, colonial and oppressive philosophy. New Brunswickers should not accept a government philosophy that has only mob might as its source of authority, and when no longer bases its source on authority on freedom of expression, reason, fairness or natural justice and law. Might must not make right! Authority based on might can only result in abuses of such authority and the distorted exercise of discretion by people attempting to hold themselves out as representatives of the New Brunswick government. For Maliseet's and Mi'Kmaq's and other right-minded people in New Brunswick who continue to hold fairness and democratic philosophy sacred, those people make such attempts at legitimacy must be viewed as a serious defect in an otherwise dynamic New Brunswick democracy. New Brunswickers should also not tolerate a police or military presence descending on Maliseet or on mi'Kmaq or on other concerned citizens who have rallied and responded to defend the Christmas Mountains from obvious irreparable harm.