Indigenous Guerillas in Oka, Quebec: Résistance de Kanehsatà:ke

Max Jones

Published in

Common Revolution Disrupts Monopoly

23 min readJul 23, 2023

By Max Jones

I. Historical Context and Overview

The Mohawk people have a long and storied history marked by both exploitation and resistance. For centuries, they have inhabited the northeastern region of North America, with their ancestral lands spanning across what is now known as the United States and Canada. Throughout their history, the Mohawk people have faced numerous challenges, including colonization, land dispossession, and cultural assimilation. However, they have also displayed remarkable resilience and determination in their ongoing fight for self-determination and the preservation of their heritage.

The arrival of European settlers in the 16th century marked a turning point for the Mohawk people. Like many other Indigenous nations, they were subjected to colonization and its devastating consequences. European powers sought to exploit the rich resources of Mohawk territory, leading to the encroachment on their lands and the establishment of settler communities.

The Mohawk people faced immense pressure to assimilate into European culture and abandon their traditional ways of life. Missionaries and government officials implemented policies aimed at eradicating Indigenous languages, traditions, and spiritual practices. Boarding schools were established, where Mohawk children were forcibly separated from their families and subjected to cultural assimilation.

Despite these challenges, the Mohawk people tenaciously held onto their cultural identity and traditions. They continued to practice their ceremonies, speak their native language, and pass down their oral history from one generation to the next. This preservation of their cultural heritage became a crucial aspect of their resistance against colonial forces.

One notable chapter in Mohawk resistance history is the role they played during the American Revolution. While some Indigenous nations chose to side with the British in hopes of protecting their lands, the Mohawk people were divided. The Mohawk Confederacy, which included the Mohawk, Oneida, Onondaga, Cayuga, and Seneca nations, held internal debates and ultimately decided to support the British. This decision stemmed from concerns that the American colonists’ push for independence would lead to further encroachment on Indigenous territories.

The Mohawk warriors played a pivotal role as British allies during the conflict. They engaged in guerrilla warfare tactics, utilizing their intimate knowledge of the terrain to launch ambushes and raids against American forces. The Mohawk warriors’ fierce resistance significantly impacted the course of the war and demonstrated their commitment to protecting their lands and way of life.

In the following centuries, the Mohawk people continued to face challenges as industrialization and expansion swept across their territories. Large-scale infrastructure projects, such as the construction of railroads and hydroelectric dams, resulted in the displacement of Mohawk communities and further encroachment on their lands. These projects often ignored or violated Indigenous land rights, exacerbating tensions between the Mohawk people and the Canadian and American governments.

Today, the Mohawk people continue their fight for self-determination and the recognition of their rights. They are actively involved in environmental activism, cultural revitalization efforts, and legal battles to protect their lands and natural resources. Through political activism, art, education, and grassroots initiatives, the Mohawk people strive to preserve their heritage and shape a future that honors their traditions and values.

The history of the Mohawk people is a testament to their resilience and determination in the face of exploitation and colonization. Their ongoing resistance serves as a powerful reminder of the importance of Indigenous sovereignty, self-determination, and the recognition of Indigenous rights. It is a history that deserves to be acknowledged, celebrated, and learned from as we work towards a more just and inclusive society.

The Oka Crisis, also known as the Kanesatake Resistance or the Siege of Kanesatake, unfolded in the summer of 1990 in Quebec, Canada. This conflict emerged as a result of a longstanding land dispute between the Kanesatake Mohawk people and the town of Oka. The crisis garnered national and international attention, shedding light on the deep-rooted issues surrounding Indigenous rights, land claims, and cultural preservation in Canada.

The conflict was ignited by the proposed expansion of a golf course onto sacred burial grounds and a forested area known as the Pines, which held immense spiritual significance for the Kanesatake community. The golf course expansion plan was supported by the town of Oka and had been approved without the consent or consultation of the Mohawk people, violating their treaty rights and further encroaching upon their ancestral lands.

The Kanesatake Mohawk people, led by their elected chief, Serge Simon, fiercely resisted the expansion project. Their resistance was rooted in a profound connection to the land and a determination to protect their cultural heritage from erasure. They saw the proposed golf course expansion as yet another assault on their way of life, a continuation of the historical injustices suffered by Indigenous communities at the hands of the Canadian government and settler society.

The conflict escalated rapidly as tensions mounted between the Kanesatake community and the authorities. The Mohawk people set up barricades to prevent construction crews and police from accessing the disputed land. The situation grew more volatile with each passing day, as both sides became entrenched in their positions. Negotiations between the community and government officials faltered, further exacerbating the standoff.

The Oka Crisis quickly captured the attention of the media, drawing national and international coverage. Images of Mohawk warriors and community members defiantly defending their land against heavily armed police forces circulated around the world. The conflict sparked debates and discussions about the treatment of Indigenous peoples, their land rights, and the need for reconciliation in Canada.

The Canadian government’s response to the crisis was met with widespread criticism. The authorities deployed thousands of police officers and military personnel to confront the Kanesatake community, leading to a protracted and tense standoff. The use of force against Indigenous protesters highlighted the stark power imbalance between the state and Indigenous peoples and further deepened the divisions and grievances.

The Oka Crisis underscored the urgent need for recognition of Indigenous land rights and the importance of meaningful consultation and consent when making decisions that impact Indigenous communities. It exposed the systemic discrimination and marginalization faced by Indigenous peoples and raised awareness about the need for reconciliation efforts and the implementation of the United Nations Declaration on the Rights of Indigenous Peoples.

The legacy of the Oka Crisis continues to resonate in Canada today. It serves as a stark reminder of the ongoing struggles faced by Indigenous communities to assert their rights, protect their lands, and preserve their cultural heritage. The crisis also inspired subsequent Indigenous resistance movements across the country, as communities drew strength from the resilience and determination displayed by the Kanesatake Mohawk people during their struggle for justice and recognition.

This essay explores the Indigenous guerrilla tactics employed by the Kanehsatà:ke community during the Oka Crisis, highlighting their determination to protect their land, culture, and rights.

II. How the Canadian Colonial State attempted to Crush the Mohawk Resistance.

On June 30, 1990 [1], the court ruled in favor of the developers, granting permission to expand the golf course and construct condominiums on the remaining land in Oka, Quebec. This decision was met with opposition from some residents who disagreed with the plans. However, their concerns were disregarded by the mayor’s office, which showed no willingness to engage in discussions with the opponents.

In response to the court’s decision and as a form of protest, members of the Mohawk community erected a barricade on March 11, blocking access to the dirt side-road leading to “The Pines.” Despite a court injunction issued in late April ordering the dismantling of the barricade, it was ignored. Another order was issued on June 29, urging compliance, but the land defenders remained steadfast in their refusal to comply.

As tensions escalated, Quebec’s Minister of Public Security, Sam Elkas, made a statement on July 5, warning the land defenders that they had until July 9 to dismantle the barricade, after which action would be taken to remove it forcefully. Recognizing the escalating threat of conflict, the Quebec Human Rights Commission notified John Ciaccia and Tom Siddon, the provincial and federal native affairs ministers, about the situation near Oka. They emphasized the need to establish an independent committee to review the historical Mohawk land claim.

In support of the Mohawk community, Ciaccia wrote a letter acknowledging the unjust loss of their lands without consultation or compensation, particularly in the context of a golf course expansion. However, this expression of support did not sway the mayor’s position, and tensions continued to mount.

This series of events highlights the deep-seated issues surrounding indigenous land rights and the disregard for the concerns and voices of indigenous communities. The court’s ruling in favor of the developers demonstrated a lack of recognition and respect for the historical and cultural significance of the land to the Mohawk people.

The erection of the barricade by the Mohawk community was an act of resistance, representing their refusal to accept the loss of their ancestral lands without a fight. It was a visible symbol of their determination to protect their rights and maintain their connection to the land.

The government’s response to the situation, as exemplified by the statements of Minister Sam Elkas, illustrated a willingness to resort to force to resolve the issue, rather than engaging in meaningful dialogue and negotiation. This approach disregarded the underlying historical and systemic injustices faced by indigenous communities and perpetuated a cycle of conflict and hostility. “they have until the 9th [of July], after that date it’s going down.”, he said [2].

On the morning of July 11, under the oppressive weight of state authority, a formidable police force descended upon the Mohawk barricade that defiantly guarded the southern entrance to the Pines. With cold precision, armed officers strategically positioned themselves, lurking in the shadows of trees and hidden ditches, brandishing weapons of domination. Simultaneously, another contingent of uniformed enforcers approached the northern barricade, ominously known as “Sector Five.” This orchestrated display of state power encircled the Mohawk warriors and their allies, seeking to crush their resistance. [3].

The day prior, the puppet mayor of Oka, Jean Ouellette, puppeteered by the ruling elite, pathetically called upon the police to intervene, concocting accusations of alleged criminal activity at the barricade [4]. Yet, the courageous protesters had expected a genuine dialogue with these devils. They had been deceived by a deceitful police officer who whispered empty promises of non-intervention. In their struggle to defend their land and rights, they had hoped to evade the clutches of violence, yearning for a peaceful resolution.

Embracing the spirit of liberation, Mohawk women emerged as fierce guardians of the land, shouldering the responsibility to confront the oppressive forces of authority. Standing united, a small contingent of unarmed women boldly approached the heavily armed police, their intention to resist violence palpable. However, the agents of the state, unwilling to acknowledge the collective voice of the oppressed, demanded a designated leader, seeking to divide and conquer. Undeterred, the women courageously asserted their collective power, asserting that each and every one of them represented the shared interests of the group. The tension between the forces of oppression and the struggle for autonomy intensified as the authorities arrogantly refused to engage in meaningful discourse with the Mohawk women. Faced with this injustice, the group compromised, reluctantly sending forth a male comrade to negotiate with the officers, hoping against hope for a glimmer of understanding. Alas, their efforts were met with the iron fist of the state, as the hollow promises of dialogue were shattered by the unyielding wall of authority.

The oppressive arm of the state, in the form of the SQ’s Emergency Response Team (ERT), unleashed their police tactical unit. With callous disregard for human dignity, they callously hurled tear gas canisters and concussion grenades [5] towards the protesters, seeking to violently scatter their resistance and suppress their collective voice.

During the morning of the uprising, the Kahnawá:ke Warrior Society [The Rotisken’rakéhte, also known as the Mohawk Warrior Society (Mohawk: Rotisken’rakéhte) and the Kahnawake Warrior Society, is a fiercely autonomous Mohawk collective that vehemently asserts their sovereign authority over their ancestral lands. Embracing a diversity of militant tactics, including roadblocks, evictions, and occupations, they rise up as warriors to reclaim what is rightfully theirs, defying the chains of colonial oppression and challenging the very foundations of the state’s legitimacy. [6]] swiftly responded to the call for reinforcements, taking control of the Mercier Bridge and the surrounding highways by 6:20 a.m. Their actions created disruptions in the flow of traffic, effectively challenging the authority of the state. Simultaneously, additional groups blocked other key roadways, preventing the movement of the oppressor’s machinery. [7]

As tensions escalated, a front-end loader arrived on the scene, accompanied by a helicopter. The Mohawk warriors utilized the available resources, including felling trees, to fortify their position and resist the encroachment of the authorities. The solidarity of surrounding Mohawk communities further strengthened their resolve.

In response to the determined resistance, the police resorted to the use of tear gas canisters against the protesters. However, the warriors stood their ground, unwavering in their commitment to protect their land. Despite casualties on both sides, including the loss of Corporal Marcel Lemay, the events surrounding his death were marred by discrepancies and a lack of transparency. The death of this colonial baby killer was used as propaganda against the Oka, as well as the entire situation.

The funeral of Corporal Marcel Lemay, attended by police officers and state representatives, showcased the symbiotic relationship between the repressive forces of the state and the apparatus of power. While paying their respects, these figures reinforced the status quo, upholding the existing power dynamics that marginalize Indigenous communities and perpetuate systemic violence. The lowering of the Warrior flag to half-mast serves as a poignant reminder of the sacrifices made by those who resist oppression and fight for self-determination and liberation.

Upon their despicable return, the merciless SQ officers established a suffocating perimeter around the brave protesters, both in Kahnawáːke and Kanehsatàːke. They callously blocked all access routes, deploying row after row of police cars and sandbags, effectively strangling the flow of essential supplies, denying food, medication, and basic humanitarian aid. Ambulances were barred from intervening, revealing the state’s complete disregard for human life. Even representatives from the Quebec Human Rights Commission were cruelly prevented from entering, their attempts to shed light on the atrocities futile. [8]

In response to this state-sanctioned oppression, the courageous protesters fortified their barricades, defiantly reinforcing their defenses. They erected new barriers, a testament to their indomitable spirit and their refusal to bow down to tyranny. But the iron fist of the state could not be restrained. Armed to the teeth, the police forced their way in, arresting, searching, and subjecting the protesters to brutal interrogations, further violating their dignity and their rights.

The depths of the state’s depravity knew no bounds. On July 12, at the insidious request of the Quebec Minister of Public Security, the Canadian Armed Forces shamelessly intervened. Cloaked in plain clothes, they infiltrated the scene, armed with C-7 rifles, night-vision equipment, bulletproof vests, and armored vehicles, ready to unleash their violence in service of the oppressive regime.

Before the raid, a small contingent of approximately 30 courageous Mohawk individuals, armed to defend their rights and lands, stood firm in and around the barricade. However, in the face of the state’s aggression, their numbers swelled to 60–70, and later grew exponentially to a defiant force of 600 brave souls. Seizing the opportunity, the Mohawks boldly commandeered six vehicles, including four police cars, turning them into instruments of their resistance. The front-end loader, a symbol of liberation, was mobilized to crush these vehicles, shaping them into a new barricade, a powerful statement of defiance that cut across Route 344, challenging the very authority that sought to subjugate them.

The Mohawk, fueled by an unwavering spirit of resistance, established a robust network of communication among their villages and reserves, including Ahkwesáhsne, Kanehsatàːke, and Kahnawáːke. Embracing a variety of tools such as hand-held radios, cellular phones, air raid sirens, fire hall bells, and local radio stations, they amplified their message of defiance and unity. Through vigilant patrols, they guarded their territories, standing as a beacon of resistance against the encroachment of the state. [9]

Inspired by the call to action, Indigenous peoples from across Canada and the United States flocked to the side of their Mohawk brethren. The solidarity knew no bounds. Mi’kmaq communities, sensing the urgency of the struggle, joined the ranks of the protesters.

Fifteen activist-students, dispatched by the Canadian Federation of Students [The Canadian Federation of Students (CFS) is the largest student organization in Canada, representing more than 530,000 students from across the country. Founded in 1981, the CFS aims to be the collective voice of Canadian students and advocates for high-quality and accessible post-secondary education at the federal level. The organization has its origins in a lineage of national student organizations in Canada, including the National Union of Students (Canada), the Canadian Union of Students, the National Federation of Canadian University Students, the Canadian Student Assembly, and the Student Christian Movement of Canada (SCM). Membership in the CFS consists of local student unions, and all members of the federation pay membership dues. The question of whether a student union should join or leave the CFS is a contentious issue in Canadian student politics, with ongoing debates surrounding the organization’s processes for membership.] [10]

to craft a policy paper, were so moved by the Mohawk cause that they decided to stay, lending their unwavering support to the resistance effort. Unity transcended borders, as over a hundred Oneida people from New York, Wisconsin, and southern Ontario, as well as a Quebec Algonquin man, and several courageous women from western Canada and Mexico, all answered the call to aid their Mohawk brothers and sisters. The bond of solidarity reverberated throughout the land, resonating with Indigenous populations from coast to coast.

This outpouring of support stands as a testament to the power of resistance and the interconnected struggle against oppressive forces. It showcases the indomitable spirit of collective action, wherein diverse communities and individuals unite in the pursuit of autonomy, self-determination, and liberation. In the face of state violence, this network of solidarity serves as a beacon of hope, challenging the hegemony of the ruling order and fostering a powerful resistance against the oppressive forces that seek to deny Indigenous rights and sovereignty.

The blockade of the Mercier Bridge, initiated by the Mohawk community within their own territory, was a powerful act of resistance against the oppressive system that seeks to control and exploit people’s lives. By severing a vital link between Montreal and the South Shore suburbs, the blockade disrupted the flow of capital and challenged the dominant economic and social order. This act of defiance aimed to expose the inherent violence and inequalities perpetuated by the state and capitalism. [11]

The violent confrontations that erupted as a result of the blockade were a manifestation of the deep-rooted tensions caused by systemic injustices. Frustrated commuters and outraged individuals found themselves pitted against one another, reflecting the division and alienation perpetuated by a society built on profit-driven motives. These conflicts reveal the urgent need for radical social transformation that challenges the underlying structures of power and advocates for a society based on mutual aid, cooperation, and collective decision-making.

The denial of access to food relief by rescinding Red Cross entrance is a clear demonstration of the state’s disregard for the well-being and dignity of the Mohawk people. This deliberate act of cruelty reflects the oppressive nature of the state and its inherent capacity to maintain control through the manipulation of essential resources. The Mohawk coalition’s preconditions for negotiations, which included demands for unrestricted access to food and advisors, as well as the presence of independent international observers, highlight the necessity for genuine dialogue and recognition of Indigenous rights and autonomy.

Residents of Châteauguay assaulted a Mohawk woman trying to buy groceries and tried to prevent her from leaving the store, from which she had to be escorted by police, and threw tomatoes at her and her children. They also burned multiple effigies of Mohawk warriors, while chanting “sauvages” (savages). [12] The hostility and violence exhibited by Châteauguay residents, who were most likely employed by the Canadian State towards the Mohawk woman further expose the deeply entrenched racism and colonial mentality within the dominant society. These acts of aggression, coupled with the burning of effigies and derogatory chants, reveal the dehumanization and systemic marginalization that Indigenous communities endure. Such incidents underscore the urgent need for comprehensive decolonization efforts and the dismantling of oppressive structures that perpetuate discrimination and violence.

The escalation of the conflict, resulting in a riot and the deployment of the Royal Canadian Mounted Police (RCMP), demonstrates the state’s willingness to employ further force and repression to maintain control. This heavy-handed response highlights the inherent violence embedded within the state apparatus, as it prioritizes the preservation of power over the genuine grievances and demands of marginalized communities. The hospitalization of protesters is a tragic consequence of the oppressive system that perpetuates a cycle of violence and suffering.

The tense backdrop of the “failed” Meech Accords and the underlying tensions between French and English speakers in the province added complexity to the public’s perception of the Kanehsatàːke resistance. These existing divisions were further exacerbated by the incendiary remarks made by prominent individuals, fueling an already volatile atmosphere. Radio host Gilles Proulx’s divisive comments, such as suggesting that the Mohawks “couldn’t even speak French,” [13] served to deepen animosity and sow discord. Similarly, Simon Bédard of CJPR’s appalling call for violence, advocating for the deportation of a all number of mohawk people to Labrador and burying them to erase their existence [14], only further stoked anger and hostility. These remarks aggravated an already fraught situation, compounded by earlier derogatory comments made by Ricardo Lopez, the federal Member of Parliament for Châteauguay, who had shown disdain towards the Mohawk community .

The inflammatory comments made by media figures and politicians, including denigrations, calls for violence, and dehumanization, further expose the deeply rooted systemic issues of racism, nationalism, and the devaluation of Indigenous lives. These remarks reflect the prevailing ideologies that underpin the oppressive system, perpetuating division, and deepening social fractures. They serve as a stark reminder of the urgent need to challenge and dismantle the oppressive power structures that perpetuate inequality, injustice, and discrimination.

Remember, we are not talking about the United States in the 1960s, we are talking about Canadian politicians in the 1990s. Suggestions like a mass deportation of an ethnic group to a remote place could have only been thought to be the line of dixiecrats in the 40’s, but there they were, in the 1990s, white liberals suggesting genocide of native nations. This is an uncomfortable reminder that racism is not something of the pass, but an ongoing phenomenon.

And the craziest part is that… nobody said, or has said, practically anything.

The deafening silence surrounding these remarks reflects a broader pattern of complacency and indifference when it comes to confronting racism and addressing the ongoing marginalization and mistreatment of Indigenous peoples. It is a stark reminder that systemic racism continues to persist within the fabric of society, and the fight for racial justice and equality is far from over.

This silence and lack of accountability further perpetuate the structures of power that uphold and perpetuate racism. The failure to condemn such hateful rhetoric sends a message that racism is permissible and tolerable, thereby perpetuating an environment where these dangerous ideas can take hold and fester. It underscores the urgent need for collective action, solidarity, and an unwavering commitment to dismantling racist systems and fostering a society based on justice, equality, and respect for all.

Throughout the duration of the crisis, nightly gatherings at the blockaded Mercier Bridge grew in size and intensity. This mounting pressure forced Quebec Premier Robert Bourassa to invoke Section 275 of the National Defence Act on August 27, requesting military support from the Canadian Armed Forces. In response, Quebec Chief Justice Alan B. Gold was appointed as a special mediator to negotiate with the land defenders. [15]

Families with children and elderly members attempted to flee from the besieged area, but encountered resistance and violence at the barricades. Unfortunately, Mohawk elder Joe Armstrong suffered a fatal heart attack, believed to be linked to the immense stress caused by the situation. As tensions continued to escalate, the armed forces assumed control, replacing local police officers surrounding Kahnawáːke and Kanehsatàːke.

The military forces, under the command of General John de Chastelain, deployed troops to support the provincial authorities. The “Van Doos” regiment, also known as the Royal 22e Régiment, played a significant role in dismantling the barricades and reducing the stretch of no man’s land. Meanwhile, parallel talks and negotiations took place behind closed doors, away from the public eye.

While some agreements were reached with the Warriors at Kahnawáːke, the situation in Kanehsatàːke remained uncertain. The transfer of land title into Mohawk hands was yet to be realized, leaving the protesters skeptical of the government’s intentions. Premier Bourassa declared an end to negotiations and demanded that international observers leave the area. They were replaced by local figures, and further discussions ensued, shrouded in secrecy.

On September 1, the armed forces entered Kanehsatàːke, dismantling the final barricade on Highway 344. The remaining Warriors found refuge in a treatment center, heavily guarded by armed soldiers. The prolonged siege came to a culmination, with the armed forces maintaining control over the area.

Ultimately, the Mercier Bridge reopened on September 6, restoring the flow of traffic. Journalists were prohibited from approaching the Warriors’ stronghold, and the armed forces severed communication lines to maintain control. The struggle for sovereignty, justice, and liberation continues, with the spirit of resistance persisting beyond this particular crisis.

III. Legacy and Lessons

The Oka Crisis, which unfolded over a span of 78 days, captivated the attention of the nation. The final act took place on September 25, when a Mohawk warrior traversed the perimeter of the blockade area, igniting flares that had been strategically positioned by the Canadian Forces as a means of alerting them to the presence of individuals attempting to flee. In response, soldiers directed a water hose towards the warrior, yet the crowd surrounding him remained undeterred by the feeble water pressure. They taunted the soldiers and even resorted to throwing water balloons, but fortunately, the situation did not escalate any further. [16]

After enduring an arduous struggle and a grueling siege lasting 26 days without access to supplies, the land defenders made the difficult decision to bring an end to their resistance. The remaining protesters, resolute in their cause, began the journey back to their homes. However, their return was met with apprehension and disappointment as they were met with arrests upon leaving Kanehsatà:ke or attempting to enter Oka. In the midst of this chaos, the gravity of the situation became all too apparent when 14-year-old Waneek Horn-Miller was stabbed perilously close to her heart by the Canadian Colonial State with a Canadian bayonet [17], narrowly escaping a tragic fate. Meanwhile, journalists who had bravely remained within the Mohawk community in the treatment center were now subjected to detainment and intense interrogations. With the conclusion of the Kanehsatà:ke Resistance, a somber atmosphere settled over the land.

Ultimately, the golf course expansion that had initially sparked the crisis was abandoned. The guerillas won.

Anarchist author and activist Peter Gelderloos said that the Oka Crisis should serve as a model for activists to get what they want for four reasons. [Gelderloos, Peter (March 1, 2015a). The Failure of Nonviolence]

“It succeeded in seizing space.
It spread ideas of indigenous sovereignty and inspired many others in North America to fight back.
It did not have elite support.
The golf course expansion on their lands was defeated, and the conflict came to a dignified conclusion for the Mohawk.”

The significance of the Oka Crisis cannot be overstated. It served as a catalyst for the formulation of a national First Nations Policing Policy, a crucial step towards preventing future conflicts and elevating Indigenous issues to the forefront of the national agenda [It should also be stated that this is not a reform “given” graciously to the indigenous people, it only happened because indigenous nations fought tooth and nail for their legal land]. In the wake of the crisis, Jean Ouellette, the mayor of Oka, was re-elected by acclamation in 1991.

Reflecting on the events that transpired, Ouellette contended that his actions during the crisis were guided by his “duties and responsibilities as the mayor”. The Oka Crisis remains deeply etched in the collective memory of Canada, continuing to fuel discussions on land rights, Indigenous sovereignty, and the ongoing struggle for justice and recognition for Indigenous communities throughout the nation.

Joseph Tehawehron David, a Mohawk artist, emerged as a prominent figure not only for his role as a warrior but also for his profound artistic expression rooted in his experiences during the Oka Crisis of 1990. David’s time “behind the wire” had a profound impact on his artistic journey, shaping the themes and narratives that would define his body of work. Through his art, David sought to capture the essence of resilience, resistance, and the indomitable spirit of his people. Drawing inspiration from his firsthand encounters and the collective struggle of the Mohawk nation, his creations became a powerful testament to the resilience of Indigenous communities and a voice that continues to resonate with audiences, both indigenous and non-indigenous alike, in their quest for social justice and cultural preservation. Joseph Tehawehron David’s artistic legacy stands as a testament to the transformative power of art in shaping narratives, healing collective trauma, and celebrating the enduring strength of Indigenous cultures.

Even the whites know and remember Oka.

In the critically acclaimed 1999 film “The Insider,” Al Pacino’s character, Lowell Bergman, highlights a common misconception about the Royal Canadian Mounted Police (RCMP), popularly known as the “Mounties.” He challenges the romanticized image of the Mounties riding horses and rescuing damsels in distress, instead shedding light on their involvement in the Oka Crisis and the events that unfolded in Kanesatake.

Bergman’s statement alludes to the conflict that arose between the local residents and the Mohawk community in Oka. The tension stemmed from the proposed expansion of a golf course onto land that held significant cultural and historical importance for the Mohawks, including burial sites. The RCMP, contrary to their perceived role as keepers of peace, became embroiled in the controversy by supporting the local residents in their fight against the Mohawks.

The film’s dialogue further alludes to the involvement of the RCMP in the clashes with protesters in Kanesatake. It highlights instances where the police resorted to violence against those who were advocating for their rights and protesting against the encroachment on their ancestral lands. These actions by the RCMP stand as a stark contrast to the traditional image they are often associated with, emphasizing the complexities and contradictions that exist within law enforcement institutions.

By referencing these historical events, the character of Lowell Bergman seeks to challenge the simplistic narrative surrounding the RCMP and shed light on the realities of their actions during the Oka Crisis. The film invites viewers to critically examine the role of law enforcement agencies and question the narratives perpetuated by popular culture. Through this portrayal, “The Insider” contributes to a broader conversation about the treatment of Indigenous communities, land rights, and the struggle for justice in the face of institutional power.

The influential Canadian punk rock band Propagandhi used their music as a platform to address socio-political issues, including the Oka Crisis. In 1995, they released a song titled “Oka Everywhere” as part of a split album with I Spy. The track served as a poignant reflection on the events that unfolded during the Oka Crisis and the ongoing struggles faced by Indigenous communities.

“Oka Everywhere” resonated with audiences, capturing the frustrations, anger, and solidarity surrounding the land dispute in Oka. The song’s lyrics expressed a staunch condemnation of the unjust treatment faced by the Mohawk people and highlighted the broader implications of the conflict. Propagandhi’s lyrics, known for their sharp critique of social and political structures, added to the growing discourse surrounding Indigenous rights and land sovereignty in Canada.

The release of “Oka Everywhere” on their 1998 compilation album, “Where Quantity Is Job Number 1,” further solidified the song’s place within Propagandhi’s body of work. Through their music, the band sought to raise awareness and provoke critical thinking about the underlying issues of colonialism, land appropriation, and the marginalization of Indigenous voices. By incorporating their powerful and energetic punk sound with socially conscious lyrics, Propagandhi’s “Oka Everywhere” became a rallying cry for solidarity and resistance, inspiring listeners to reflect on the ongoing struggles faced by Indigenous communities across Canada.

With their music, Propagandhi provided a platform for dissent and challenged the status quo, inviting listeners to engage in dialogue and action. “Oka Everywhere” stands as a testament to the band’s commitment to using their platform to shed light on social injustices and contribute to the broader fight for equality, justice, and Indigenous rights.

In conclusion, the Oka Crisis remains a significant and powerful chapter in Canadian history, one that has left a lasting impact on Indigenous communities and ignited discussions on land rights, Indigenous sovereignty, and social justice. While the memory of the Oka Crisis may not be as widely remembered as other historical events, efforts are being made to preserve and amplify the stories and experiences of those involved. The artistic legacy of individuals like Joseph Tehawehron David serves as a testament to the transformative power of art in capturing the essence of resilience, resistance, and cultural preservation.

The Oka Crisis also challenged preconceived notions and exposed the contradictions within law enforcement institutions, as depicted in the film “The Insider” and highlighted in the punk rock anthem “Oka Everywhere” by Propagandhi. These cultural expressions invite us to critically examine the actions and narratives perpetuated by institutions and popular culture, encouraging dialogue and reflection on issues of colonialism, institutional power, and the ongoing struggle for justice.

While the collective memory of the Oka Crisis may vary, its impact on Indigenous communities and the broader discourse on Indigenous rights and land sovereignty cannot be denied. It serves as a reminder of the ongoing struggles faced by Indigenous peoples in Canada and the need to address historical injustices and work towards reconciliation. By remembering and learning from events like the Oka Crisis, we can strive for a more just and inclusive society that respects the rights and sovereignty of all Indigenous peoples.

Indigenous Guerillas in Oka, Quebec: Résistance de Kanehsatà:ke

By Max Jones

I. Historical Context and Overview

II. How the Canadian Colonial State attempted to Crush the Mohawk Resistance.

III. Legacy and Lessons

REFERENCES

Written by Max Jones