Strong Hearts, Native Lands by Anna J. Willow

Author:Anna J. Willow [Willow, Anna J.]
Language: eng
Format: epub
Tags: Social Science, Ethnic Studies, Native American Studies, Political Science, Public Policy, Environmental Policy, Anthropology, Cultural & Social
ISBN: 9781438442037
Google: 1TXsDwAAQBAJ
Publisher: SUNY Press
Published: 2012-06-01T03:59:58+00:00

Figure 5.1. Bonfire at the Stewart Lake Road roving blockade, June 2003.

The roving blockade's location had been chosen strategically. Aware that an impassible washout to the north would prevent travel in that direction, the blockaders set up at the junction of Segise and Stewart Lake roads—the loggers' only way in and out of their worksite. A large bonfire in the road burned throughout the blockade. Simultaneously adding to the symbolic barrier and creating makeshift benches, the protestors also moved several fallen logs into the road. Around two o'clock in the morning, another carload of blockaders arrived. The fresh presence of Kitty and her sister, their mother, and two members of the Ojibwe Warrior Society breathed new energy into those tiring from the long hours of waiting. The arrival of logging trucks was anticipated first thing in the morning. Almost everyone stayed up all night sipping Red Rose tea, talking, and singing songs around the fire. Several “blockade songs” had become popular among Grassy's protestors and the idea of compiling them on a CD was often contemplated. A five-bar blues number entitled “Blockade Blues,” written by one of the high school teachers at Sakatcheway Anishinabe School, never failed to produce smiles with its catchy refrain: “There's a blockade goin' on, down on Highway 671.”

A penetrating folk song by a Manitoba songwriter called “Where Are You Warriors?” was also a perennial favorite. Adding to the song's significance was the fact that the term “warrior” had taken on multiple meanings in the context of the Grassy Narrows blockade. Most formally, it referred to the members of the Mohawk and Ojibwe Warrior Societies who had been present at the blockade earlier in the year. Although both these groups had long since departed, several of the ogitchidaa—as the Ojibwe Warriors are also known—returned immediately when they learned of Grassy's roving blockades.8 As the Grassy Narrows blockade got underway, the term ogitchidaa—literally translated to mean one who is “big hearted” or “courageous”—also took on a broader connotation. Nesper (2002: 125) describes how, in the context of spearfishing in northern Wisconsin, “Ogitchidaa became equated with individual Indian people who fought for the preservation of Ojibwe distinctiveness and rights to self-determination.” Similarly, many at Grassy Narrows considered the men, women, and young people active in the blockade movement as ogitchidaa in their own right. In both senses, the warriors were at the roving blockade, waiting for the logging trucks to arrive.

Finally, around nine o'clock in the morning, a pickup truck carrying three loggers appeared from the direction of the active cut block. As soon as the men noticed the blockade, the truck Y-turned and headed back toward the worksite. Several minutes later, two additional pickups approached the junction. Likely notified of the blockaders' presence, the drivers seemed calm as they drew near. Kitty rose to meet the drivers. Through the open passenger-side window, the driver of the first truck asked if he could pass. “Yes, but you know you can't come back,” Kitty replied. In apparent grudging agreement

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