Breaking News: Another independent search for native children’s remains begins in Ontario, Canada – and more revelations and attempted sabotage at the Mohawk Indian residential school inquiry

Another independent search for native children’s remains begins in Ontario, Canada – and more revelations and attempted sabotage at the Mohawk Indian residential school inquiry

February 29, 2012 – ITCCS Brussels

A second aboriginal nation in Canada has begun searching on their own for the bodies of their relatives who never returned from the local state and church-run Indian residential school.

Elders of a Cree Nation in Canada have commenced surveys and a test excavation at a suspected mass grave near a former Indian residential school in northern Ontario, it was announced yesterday in a statement sent to The International Tribunal into Crimes of Church and State (ITCCS).

The statement is signed by ten elders and members of a tribe of the Cree Nation, who have requested that their names and the identity of the former school in question be withheld until their excavation results can be analyzed.

The statement reads in part,

“We have started to look for the little ones who never came back from the local residential school. After the police refuse to investigate. We want to know what happened to them and give them an honoring ceremony. We want to have what we discover sent to the courts outside Canada with the help of ITCCS so Canada and the (omitted) Church can be brought to trial for the ginocide (sic) of our people.”

One of the presiding Cree elders contacted Kevin Annett shortly after the commencement of the Mohawk residential school dig in Brantford, Ontario last October was announced on You Tube. The elder asked that Kevin and the ITCCS assist his people in their own independent inquiry into the death and disappearance of Cree children.

Meanwhile, in Brantford, some of the artifacts unearthed last November on the grounds of the former Church of England school have been positively identified by former inmates there as being small wooden and ivory buttons that were part of the school uniform worn by girls during the early 1950′s.

These buttons were found near to bits of old shoes and considerable pieces of burned charcoal in subsoil fifty yards from the residential school.

These buttons were also found in association with a number of bones which have been analyzed by four separate archaeologists. Since there is no consensus among these four specialists whether the bones are definitely human or animal, the ITCCS has advised the authorizing Mohawk elders not to make any further public announcements about these bones until more evidence and physical remains at the site can be properly excavated and identified by experts.

The authorizing Mohawk elders have previously informed all concerned not to comment on these bones until definitive results are confirmed.

This security is required, as well, by recent efforts by government-funded natives and their associates to sabotage and undermine the independent Mohawk inquiry, including through attempts to spread rumors and create divisions among the nine original elders who authorized Kevin Annett and the ITCCS to work on their territory.

More updates will be issued soon by the Mohawk elders themselves.

The ITCCS is encouraged by the fact that a second undertaking has been launched by native people themselves to search for the evidence of genocide and murder at the state and church-run “Indian residential schools” in Canada. We can only hope the example of the Mohawk and the Cree nations will continue to spread, in the face of a concerted whitewash of this genocide by Canada’s church and state-funded official “truth and reconciliation commission”.

Issued 29 February, 2012
Brussels, Belgium
ITCCS Communique No. 12

Kevin Annett’s New York City Tour: February 26 – March 2 1

Posted on February 20, 2012 by itccs

Rev. Kevin Annett to Speak in New York City on Canada’s and America’s Genocide of Native People and Children: February 26 – March 1, 2012

Sunday, February 26: 2 pm: Public lecture – Nola Studios, 244 West 54th St. (11th floor, Studio B)

Monday, February 27: Meetings with legal and media contacts

Tuesday, February 28: 12 noon – 2:30 pm: Live interview, M & N TV studio, 537 West 59th St. (Open to the public)

7 pm: Meeting with New York area Survivors of Church Abuse, 25 East 15th St., 7th floor

Wednesday, February 29: 4 pm – 6:30 pm: Live interview, M & N TV studio, 537 West 59th St., followed by…

7 pm: Open Dialogue with Kevin, M & N studio

Thursday, March 1: 12 noon: Press conference and Rally against the Genocide by Canadian church and state, outside the Canadian consulate, 1251 6th ave. (Avenue of the Americas) – followed by vigil for victims of the Catholic church, outside St. Patrick’s Cathedral, 14 East 51st St.

4:30 pm: Live interview, M & N studios (open to the public, followed by informal dialogue and other interviews with Kevin)

Friday, March 2: Departure – Kevin is scheduled to return to NYC in late April for follow up events

Note: While in NYC, Kevin Annett can be reached through Frederick Brass, ph: 646-924-8468.

A Day in the Life of a Banned Canadian: Conversing with Kevin Annett

Posted on February 17, 2012 by itccs

by Sarah J. Miller

Sarah J. Miller is the pseudonym of an award-winning syndicated journalist. In her words,

“I’m assuming an uncharacteristic anonymity in this case because of threats made against me if I proceeded with an investigative piece about Reverend Annett. Such warnings actually perked my curiosity about the man and the shit storm surrounding him.”

Kevin-Annett
Reverend Kevin Annett

I had been prepared to distrust the quiet, intense man who sat across from me, not only because most people I know expected me to.

Zealots of any variety are sowers of unhappiness, and from most of what I had read about him, Reverend Kevin Annett is a latter day John Brown, seeking the downfall of all of official society in his determined quest for justice for the violated. And frankly, I just don’t like clergy persons, including the defrocked brand, for “once a black robe, always a black robe”, from my experience.

And yet the man before me didn’t match my prejudice, especially when he began to speak. He does so calmly and gently, with a confident logic based on hard and compelling evidence garnered from years of research.

Rumors to the contrary, Kevin Annett is neither crazy, nor a charlatan. He is someone, rather, who bears a shocking truth that most Canadians, understandably, do not want to hear.

My pleasant surprise at the man’s unexpected demeanor and the intelligent clarity of his words made me realize right off the bat that everything I had been told and fearfully warned about Kevin Annett was unfounded: a fact that made me want to learn more.

A second look at my subject reminded me of the Vietnam veterans I had come to know during my fledgling days as a greenhorn reporter: someone bearing the kind of war-weariness and “thousand yard gaze” that says more than words ever can.

Kevin talks like a battlefield veteran, with regular references to fallen buddies and unrelenting attacks. But his aura is not weighted down by any kind of post traumatic reactions that I can see, despite the brutal personal savaging he has been put through over the years. He is not a bitter or a vengeful man, although he has enough cause to be.

My own positive vibe from the quietly graying man with an irrepressible smile made the professional journalist in me play hard ball with him.

“So why do people call you crazy?” I asked him provocatively, nudging my pocket recorder towards him.

He smiled.

“I guess it must seem crazy to take on the government of Canada and its churches”

“Is that what you’re doing?”

“Well, that wasn’t my original plan. Don’t forget, the United Church went after me first”

“That cost you your family” I offered.

His deep brown eyes showed a brush of sadness for the first time, and he nodded.

“Was it worth it?”

“Not for me, or my daughters” he replied. “But for a hell of a lot of other people, it was”

I stared at the documents spread before me, showing how half of the children at Alberta Indian residential schools had died in one school term; and at a Canadian law from 1933 allowing any Indian to be sexually sterilized.

“Why did nobody know about all this?” I asked him, holding up a document.

“They did” he replied laconically, gesturing to a photocopied article from a November 15, 1907 issue of The Ottawa Citizen that described the enormous death rate in the Indian schools.

“But the churches are acknowledging this now …” I said.

“No, they’re not” Kevin replied, his eyes suddenly hard. “They’ve been forced by us to admit that children died, but they claim it wasn’t from deliberate intent. Like, 50,000 deaths were somehow accidental”

“They murdered them, is that your line?”

“There’s lots of ways to kill off Indians. The preferred method in the rez schools was deliberate exposure to TB and smallpox.”

I felt a strange vexation just then, an angry unacceptance that must have been obvious to my interviewee, for he smiled again as he saw my expression.

“So what do you want?” I exclaimed, trying to sound calm.

“Something that won’t happen in this country. Justice”

“Meaning?”

“Prison terms for church officials. A war crimes trial. Returning the children’s remains, first of all, for a proper burial”

I’d read all of that from his websites, and I knew he was alone in demanding such things. All of Canada, it seems, is content with issuing an apology for what is undeniable genocide – including the aboriginal chiefs. I asked Kevin why he thought that was.

“It’s convenient. Canadians will bear any amount of corruption or murder rather than face anything unpleasant, or controversial. And as for the national chiefs, well …”

Again, that ironic smile, and the piercing turn of phrase.

“There’s always been Around the Fort Natives. You know, the AFN”

The conversation was frustrating me. I wanted to know more about the man, and what allowed him to endure what he has.

“You’re not a very well liked guy” I said.

“That depends who you talk to”

“Look, Kevin, you can’t get a job. You’re a pariah. You’re castigated every day over the internet with some new smear. I think you called yourself a social leper, in your film. Most polite society avoids you like the plague. A lot of powerful players seem determined to shut you up.”

He said nothing as I uttered the obvious.

“So tell me. What’s it like to be banned?”

He smiled at my reference to South African apartheid.

“Seriously” I continued.

He took a moment, and then muttered,

“Very lonely”

Kevin looked out the window at the puffy clouds hovering over Vancouver’s north shore mountains.

“For a long time, I expected a Hollywood ending to all this” he continued frankly. “You know, I’d be vindicated, all the assholes would go to jail after admitting everything, and all my friends would recover. I had to wake up to the way things are. It’s been a long process”

“Waking up?”

“Yeah, to what we’re really a part of. To how these crimes never stop, they just shift location. To how I’m going to go through this shit until the day I die.”

“How does that feel?”

He gave me a long, penetrating stare.

“Indescribable”

“Try”

He shook his head sadly. The room grew very silent.

“I interviewed Leonard Peltier a few times” I offered, trying to break the log jam. “He said it didn’t matter that he was in prison, because everywhere’s a prison for him and his people.”

“That’s about it” Kevin replied, nodding. “But he has the advantage of being an obvious target. I’m a white guy, a former church insider. My imprisonment isn’t so obvious.”

“Oh, I don’t know” I shot back. “Your case is broadcasted all over the world.”

“That really hasn’t helped me, not practically. Anybody who gets too close to me is eliminated, especially if they have pull”

“What do you mean, eliminated?”

“Killed off, if they’re aboriginal. Scared off or bought off, if they’re white”

Kevin proceeded to list off an impressive array of names of lawyers, scholars, and even politicians who had once sponsored his work or come to his aid, and then inexplicably dropped away from his campaign. What I’d been told by a confidential source in the RCMP confirmed a lot of what he was claiming.

“I’ve been told you’re definitely on the fed’s shit list” I ventured.

“You should try telling your newspaper colleagues that, because they won’t believe me”

I shook my head and leaned towards him to emphasize my point.

“It’s not that they don’t believe you, Reverend. They can’t do anything about it, and they know when to avoid a story.”

“No shit”

“There’s just no percentage in backing a whistle blower and giving him a lot of exposure, not unless their target is about to crack. Trust me, I’ve interviewed enough of them” I said.

“So what’s the usual outcome?” he asked me.

“For somebody like you? Exactly what you’re going through” I proclaimed.

He pondered for a minute, and then said,

“The thing is, I’ve already beaten them. I feel like I’ve won”

“Won what?”

“I survived all they could throw at me. I brought out this truth and forced them to respond. I did the right thing and I helped save lives. That’s enough of a victory.”

I doubted he believed what he was saying, knowing something of his character. I told him so.

“So tell me what you really think” I said to him.

“Okay. I feel like I’ve been smashed into the ground and nothing is ever going to stop those fuckers from raping and killing more children whenever the hell they want. I feel stupid for having even tried taking them on. Some days, it’s like, I made a big fucking mistake. I wish I could go back and make a different choice. But I can’t. I’m stuck with my choice, and I’ve got to make the best of it.”

“But in your film you said you’d do it all over again if you had to”

“Of course I would”

“Then, I don’t get it …”

“Neither do I” he said curtly.

After laughing together, I asked him,

“So David didn’t beat Goliath this time?”

“I don’t think he ever does. Maybe it’s not about beating him, but ignoring him”

“How do we do that?”

“Stop paying him taxes and voting for him, for starters. Stop buying his useless shit and going to his bloody churches”

“Are people doing that?” I asked.

“I think so. Here and there. I’m hoping we reach a critical mass of non-cooperation before it’s too late for all of us”

“Did you used to preach like this?” I asked him.

“Not at first. I was trying to be a minister, at first. But yeah, eventually.”

“Do you miss that old life?”

There’s a long pause in our conversation then, for Kevin couldn’t reply. I thought he was going to break down, for the tears welled up in his eyes, and he looked away, embarrassed. I remember turning off the recorder respectfully.

At the time, his reply mattered to me, but it’s strangely unimportant to me now, maybe because it’s so obvious.

I have never been able to say how much of a person’s life I’ve been able to accurately represent in my writing, and whether what I call a story is not just my own yarn, seeking an echo somewhere.

What I can say is how completely shaken I was by my encounter with Kevin Annett. Beyond and beneath all the words and the deep resonation of his character, he left me with a sense of heroic tragedy that I have rarely encountered, even amidst wars and revolutions. The term “lonely courage” says something of the man and his nobility, but there is much more to him and his quest. I would dare to call it an epic.

Kevin was the one to excuse himself, after speaking to me for a few hours. A friend of his needed help of a sort he wasn’t free to describe, but he did allude that the fellow was homeless and without a friend – except, of course, Kevin himself.

I am an agnostic, and rarely do I hold out hope for anything like salvation to pull us from the hell we’ve created for ourselves. But I have indeed met someone I can genuinely claim is a man of god: banned from our midst, to be where he is meant to be, as one despised and feared by those who know him not, and shunned by those who should know better, and yet beloved by the lost and neglected ones; and thus, by all of who and what he is, making a new chance for the rest of us possible.

Rev. Kevin Annett to Speak in New York City on Canada’s and America’s Genocide of Native People and Children February 26 – March 1, 2012

Posted on February 13, 2012 by itccs

The man who was instrumental in forcing a public apology from the government of Canada for the genocide of children in Indian residential schools will be in New York City on February 26, to speak and meet with other survivors of institutional abuse as part of a growing international campaign to end child trafficking and torture.

Rev. Kevin Annett, an award-winning film maker, author and community minister, has spear headed the 20 year effort by native people to win justice and reparations for crimes suffered in church and government run facilities. He has recently broadened his efforts to work with American Indians and other victims of church torture, as part of the newly formed International Tribunal into Crimes of Church and State (itccs.org).

A brief biography of Rev. Annett follows.

While in New York, Rev. Annett will be interviewed on M and N community television, and will conduct a public vigil and press conference outside the Canadian Consulate on Thursday, March 1 at 12 noon, in memory of the more than 50,000 children who died in Catholic and Protestant Indian schools in Canada. At a public event to be announced, Rev. Annett will also disclose recent evidence of mass graves of children at these former schools.

His trip is sponsored by the ITCCS.

An Update on the Investigation of Bones Unearthed at Canada’s oldest Indian residential school – and a Response to Fear Mongering by the APTN

Posted on February 05, 2012 by itccs

Rumor Control Department Memo:

By Kevin D. Annett of the ITCCS, acting under the protection of the Turtle Clan of the Onkwehonwe (Mohawk) Nation of the Grand River

sifting
Sifting for Evidence on Mohawk Sovereign Territory

Yesterday, a misleading, inaccurate and inflammatory report was aired by the state-funded “Aboriginal People’s Television Network” (APTN) across Canada, concerning the status of our inquiry into the buried remains of children who died at the Church of England’s Mohawk Institute Indian residential school.

Since the purpose of the APTN telecast appears to be to cast doubt on our inquiry, distract viewers from the crimes of church and state, and generate a fear that the bones we have unearthed have “mysteriously gone missing”, we are compelled to both issue this clarification, and state categorically that all of the bone samples we have sent away for analysis are safely in the hands of competent specialists.

We therefore challenge APTN to stick to accurate journalism, and assist rather than impede the uncovering of the truth about the fate of the many children who died in the Mohawk school.

The State of our Inquiry

As is known by both APTN reporter Donna Smith and archaeologist Kris Nahrgang, who colluded in the APTN report’s obfuscation of the truth, our inquiry is temporarily on hold for the cold winter months while the bones we have uncovered in Brantford are being analyzed at an American research facility.

Between October 5 and November 28, 2011, our research team surveyed lands and conducted a shallow test dig on grounds adjacent to the former Mohawk school. We did so under the authority and with the permission of nine elders of the Mohawk Nation of the Grand River. A total of twenty eight separate bone samples were unearthed, along with considerable pieces of charcoal and buttons which were positively identified as coming from uniforms worn by children at the school.

Kris Nahrgang of Trent University and Greg Olson, an Ontario Fire Marshal, examined some of these bones in late November in the presence of Mohawk elders and myself. Mr. Olson claimed then “with ninety percent certainty” that one of the bones was human, and Mr. Nahrgang said that this was possible. However, both men agreed that an analysis of the bones by a forensic specialist was required to be sure, and they were both subsequently informed that the bone samples were in fact sent to such experts.

The bones were initially mailed to a forensic anthropologist in British Columbia, but his role as an advisor to the RCMP and his aversion to proceeding with tests without first consulting that agency caused us to seek a more neutral individual who was not associated with the very police agency responsible for the crimes we are investigating. Accordingly, the bones were re-issued to a leading forensic specialist at an American research facility during late December.

Because of the considerable rumor mongering surrounding our work, the authorizing elders have decided since then to maintain tighter control over press statements and information relating to the dig. For that reason, we are refraining from sharing the results of the forensic examination of these bones until a definitive report can be issued by experts who all concur in the findings. We expect this will occur by March, 2012.

Misinformation and Scare Mongering by the APTN: A Big Distraction?

The recent broadcast by APTN concerning our work claimed without proof that the bones we unearthed have “mysteriously gone missing”, and features Kris Nahrgang questioning the integrity of our work and suggesting that we have an ulterior motive. Since both Nahrgang and reporter Donna Smith know where and when the bones were sent for examination, their claim is deliberately misleading, and designed to mislead.

What is mysterious is not the fate of these bone samples, but why Nahrgang and Smith are choosing to create such a red herring in order to distract from the real issue, which is that the Anglican Church and Crown of England are the ones causing key evidence to go missing, by locking away documents and other evidence related to the death of children at the Mohawk school. This cover up by the church was never mentioned in the APTN report.

Donna Smith has been notified on several occasions since November that local Anglican Bishop Bob Bennett ordered the silencing of clergy and church researchers with a ten year “gag order”, and has locked away from all scrutiny an official Crown document from 1870 which Leona Moses, one of the researchers, has called “a smoking gun” because of its authorization of a deliberate plan to exterminate the Mohawk Nation by means of the Brantford Indian residential school.

One would assume that such an explosive revelation would have been the chief item of any credible news report looking into the Mohawk school inquiry. And yet the APTN continues to ignore such evidence of church cover up of planned genocide.

Equally questionable is the fact that it was Kris Nahrgang on his own initiative who invited APTN reporter Donna Smith to the November meeting where we met he and Olson to examine the bone samples, without the knowledge or permission of the Mohawk elders. Such apparent collusion by Nahrgang and Smith has yet to be explained by either of them.

These facts strongly suggest that the recent APTN “report” on our inquiry was simply a staged smear of our work, designed to discredit it and cause fear and division among the Mohawk elders who are authorizing the investigation.

None of this will stop our efforts to return for a proper burial the remains of children murdered at the Mohawk school, and to determine how and why they died. It simply casts doubt on the credibility of so-called “aboriginal” media like the APTN, which is in reality a funded arm of the Canadian government, which is itself liable for the crimes at the Mohawk school.

The full results of our analyses of the bone samples and other evidence will be released in March, and the excavations at the Brantford school will continue, as part of a wider campaign to indict the Crown of England, the Anglican Church and the Vatican for crimes against humanity.

Stay tuned to www.itccs.org for updates.