Page 1 Page 2 Page 3 Page 4 Page 5 Page 6 Page 7 Page 8 Page 9 Page 10 Page 11 Page 12 Page 13 Page 14 Page 15 Page 16 Page 17 Page 18 Page 19 Page 20 Page 21 Page 22 Page 23 Page 24 Page 25 Page 26 Page 27 Page 28 Page 29 Page 30 Page 31 Page 32 Page 33 Page 34 Page 35 Page 36 Page 37 Page 38 Page 39 Page 40 Page 41 Page 42 Page 43 Page 44 Page 45 Page 46 Page 47 Page 48 Page 49 Page 50 Page 51 Page 52 Page 53 Page 54 Page 55 Page 56 Page 57 Page 58 Page 59 Page 6030 “The single most conspicuous benefit of the acknowledgement and restoration of tribal rights to hunt, fish, and gather resources in the Ceded Territories has been the recognition that Indians and non-Indians can work effectively in concert to preserve and protect these resources for future generations. We have shown how an increase in knowing how these fisheries, and ecosystems op- erate, has led to greater understanding of how to manage in the future.” pp.124, Minwaajimo While the protests belong to the past, hateful and bitter sentiments towards tribal treaty rights still simmer in some areas, and efforts are still afoot to abrogate treaty rights through legal or political means. For many tribal people, scars still remain from being targets of such intense and venomous hatred. In an effort to promote healing, the 1989 Peace and Solidarity Run was initiated. The run’s course connected many of the tribes involved and promoted intertribal solidar- ity and healing. This was the forerunner of to- day’s Healing Circle Run, an annual event con- necting nine of GLIFWC’s member tribes. Using the Pipe, prayer and talking circles, participants are offered an opportunity to reflect, to heal and to find strength in solidarity. *A thorough discussion of the protest movement in Wisconsin can be found in “After the Storm,” Minwaajimo: Telling a Good Story, edited by LaTisha A. McRoy and Howard J. Bichler, published by the Great Lakes Indian Fish & Wildlife Commission, 2011. Recollections from tribal members “You can all recall back when the treaties were first started and we started harvesting. I can remember Dave Obey coming over wanting to buy, wanting to rent, and wanting to lease. Tommy [Thompson] and all them wanted us to give up. Marvin Defoe and I went around to every community, every tribe. We gave asemaa, we gave tobacco to the leaders and we gave tobacco to the spiritual people in those communities. We came to Red Cliff to my mother’s house and we sat in that room and I got the education about trea- ties right then and there in about four or five hours. All those people talked about what it was and what I learned is that those treaties were a vision of our ancestors. It was our existence, Anishinaabe.” —George Newago, Red Cliff “ significant other and I decided to actively exercise our treaty rights. We went out to get our fish. That’s when the landings were really hostile. We had people in our face, fake spearers, women calling us every name you could think of, telling us “How would you like it if we speared your baby?” They compared a fish to my kid. So, again, I was awakened to the reality of how racial, how misinformed people were. I also had questions about how can they value a fish over another human life. So, that inspired me to go on and see what I could do to help educate and help try to minimize the impacts for the future kids and generations so they didn’t have to go through that again.” —Dee Mayo, Lac du Flambeau “...I was in the booth at the sports and boat show down in Milwaukee and I was sitting there visiting with a person who was on a lake association in Northern Wisconsin. He was talking about how they’d worked out an agreement with one of the tribes. I don’t remember for sure, but I think it was Lac du Flambeau. Lac du Flambeau was going to come help them by planting fish in their lake. They thought it was great and, boy, they were really enthused about it and they thought the tribes and treaty rights weren’t that bad because they were really helping him out. All of a sudden, this guy came storming into the booth and started getting right there in my face about how the treaties were going to rape all the lakes and kill off all the deer. This lake association guy jumped up, got in between me and him and got right there in his face. And I sat back in my chair and watched these two guys go at it. When they were done I turned to the guy I was talking to earlier and I said, ‘Where were you five years ago?’ He told me ‘Five years ago, I was him.’ That’s the growth that the community sees.” —Jim St. Arnold, Keweenaw Bay (Quotes taken from Minwaajimo: Telling a Good Story)