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By ACTION Staff


A recent academic paper published by the Ontario Historical Society (OHS) has drawn criticism from Anishinabek land defenders who say it misrepresents their connection to ancestral lands and undermines Indigenous perspectives on history and treaty rights.


The paper, “The Awenda ‘Council Rock’: Faking Anishinabe–Crown History,” appears in Ontario History, the OHS’s scholarly journal, and was authored by Dr. Carl Benn, Professor of History and Chair of the History Department at Toronto Metropolitan University (TMU).



Summer 2012: Left; Richard Peters and Johnny Hawke pose with the controversial "Council Rock" in Ontario's Awenda Provincial Park near their encampment. The pair were informed by the local settler community of the rocks existence but the rocks engravings were not specifically the focus of their encampment.
Summer 2012: Left; Richard Peters and Johnny Hawke pose with the controversial "Council Rock" in Ontario's Awenda Provincial Park near their encampment. The pair were informed by the local settler community of the rocks existence but the rocks engravings were not specifically the focus of their encampment.

In the article, Benn analyzes engravings on a large granite boulder in Awenda Provincial Park and concludes they are modern fabrications falsely associated with the 1795 Penetanguishene Purchase (Crown Treaty No. 5), an agreement between the Chippewas of Lakes Huron and Simcoe and the Crown. Benn argues that the engravings were unknown prior to 2002 and contain historical errors drawn from nineteenth-century sources, including misidentified military regiments and incorrect period lettering.


Benn further asserts that an Indigenous land occupation at the site was based on what he characterizes as mistaken historical assumptions. He writes that protesters occupied the area “under the false impression” that the site held treaty-era significance and suggests that such misunderstandings undermine truth and reconciliation efforts, degrades oral traditions and distracts from legitimate historical sources.


Johnny Hawke, a member of Beausoleil First Nation, is among those “protestors” referenced in Benn’s paper and disputes its conclusions. Hawke says the engravings on the rock and the rock itself were never the focus of the encampment established at Awenda in 2012, which remained until 2019.


Spring 2014: The Organizers of Oshkimaadiziid Unity Camp, Peters and Hawke built a Cabin in Awenda Park for cultural workshops and for their community to reconnect to their traditional territories and to raise awareness on the contested lands of the Chippewa Tri Council.
Spring 2014: The Organizers of Oshkimaadiziid Unity Camp, Peters and Hawke built a Cabin in Awenda Park for cultural workshops and for their community to reconnect to their traditional territories and to raise awareness on the contested lands of the Chippewa Tri Council.

“In April 2012 we had been removed by police from our

The Oshkimaadizig Unity Camp as it was called by Hawke and Peters, was used to harvest Maple Sap to make Maple Syrup on Site and harvest morels and medicines which falls in line with their charter protected rights to hunt, harvest and access their traditional territory.
The Oshkimaadizig Unity Camp as it was called by Hawke and Peters, was used to harvest Maple Sap to make Maple Syrup on Site and harvest morels and medicines which falls in line with their charter protected rights to hunt, harvest and access their traditional territory.

teepee occupation at Coldwater’s Canadiana Heritage Museum and needed another place to continue our awareness campaign,” Hawke said.  “We were told by Elders in our community that Awenda Park is our lands we have rights to, and we set up there to exercise those rights and to continue raising awareness about flawed agreements and lands belonging to our Chippewa Tri Council.” Says Hawke.


The Chippewa Tri Council—comprised of Beausoleil First Nation, Chippewas of Georgina Island, and Chippewas of Rama First Nation—submitted claims to Canada in 1986 and 1990 regarding improper land cessions and inadequate compensation related to the 1795 Penetanguishene Purchase (Treaty No. 5), the 1815 Lake Simcoe–Lake Huron Purchase (Treaty No. 16), and the Lake Simcoe–Nottawasaga Purchase (Treaty No. 18). Those claims were rejected by Canada’s Specific Claims Branch at the time.


Hawke says his actions are grounded in community oral histories, treaty documents, and academic research, including the four-volume study A History of Christian Island and the Beausoleil Band, prepared by the University of Western Ontario in 1989.


“That research includes Elder testimony stating the area around Thunder Beach and Awenda Park are the hunting grounds of Cheif Aisance.” Hawke said. “There is also a historic wampum belt that acknowledges five major clan regions that stretch from the Credit River to Sault Ste Marie and speaks to this area as the Clan territory of Chief Aisance.” Says Hawke.


He also disputes Benn’s treatment of the Penetanguishene Purchase.


“Approximately 50,000 acres were not included in the that treaty and were later absorbed into the 1815 Lake Simcoe–Lake Huron Treaty without consent,” Hawke said. “That treaty document also references the use of stone boundaries used as markers on the land for treaty boundaries.”


“For a professor to frame our actions as deception that undermines truth and reconciliation is itself the only misrepresentation here,” Hawke added.


Hawke also expressed concern that Clayton King, a former treaty researcher from Beausoleil

First Nation, publicly endorsed Benn’s claims on social media. In his post, King stated that Benn had met in 2005 with Awenda Park officials, the Chief of Beausoleil First Nation, and others from the band, and that those present had become skeptical of the authenticity of the inscriptions after reviewing Benn’s report.


Despite Benn’s position the 2018 Williams Treaties Settlement

Agreement between

Canada, Ontario and seven First Nations, Canada and Ontario affirmed the constitutionally protected Indigenous rights of the Chippewa Tri Council, to their traditional territory in Treaties 5, 16, and 18.


Hawke argues the controversy reflects a broader pattern of Indigenous grassroots voices being marginalized within academic discourse. He points to concerns raised at (Un)Making of Métis Claims in Ontario, an academic and community forum hosted by Robinson Huron Treaty communities in Sault Ste. Marie on Dec 13-14, 2025.


“ One of the issues raised at this forum was how the Metis Nation of Ontario gifted almost $700,000 to York University to establish a new doctoral fellowship in Metis Studies to enhance the communities they serve. The concern is this can play a role in influencing research to back the MNO's unsubstantial claims of having rights to our territories.” Says Hawke.


Dr. Carl Benn is also Chair of the History Department at Toronto Metropolitan University. In 2022, Ryerson University was renamed Toronto Metropolitan University to distance itself from its namesake, Egerton Ryerson, who was a key architect of Canada's harmful Indian Residential School system, a legacy that caused deep pain for Indigenous communities and prompted long-standing calls for change. His article can be found for subscribers of the OHS online journal.


“It is discouraging that a Professor of one of Canada’s top universities, along with the Ontario Historical Society and a Treaty Researcher from my own community shared this narrative where our facts can been easily found in available academic research, the treaties themselves and knowledgeable people in community. I will continue creating awareness by continuing to exercise my inherent rights to our Territories.” Says Hawke


Above: One of former Beausoleil First Nation's Treaty Researcher, Clayton Samuel King speaking events. King gives Treaty talks as a Historian at Universities, Cultural Centres, and Indigenous Political Organizations. King has publicly criticized and has disparaged Indigenous activists, advocates, and community members who are working in good faith to advance the rights, histories, and interests of their Nations. Public commentary that undermines or discredits Indigenous community members without evidence or accountability is harmful, unprofessional, and contrary to the principles of respectful engagement within Indigenous research and advocacy.
Above: One of former Beausoleil First Nation's Treaty Researcher, Clayton Samuel King speaking events. King gives Treaty talks as a Historian at Universities, Cultural Centres, and Indigenous Political Organizations. King has publicly criticized and has disparaged Indigenous activists, advocates, and community members who are working in good faith to advance the rights, histories, and interests of their Nations. Public commentary that undermines or discredits Indigenous community members without evidence or accountability is harmful, unprofessional, and contrary to the principles of respectful engagement within Indigenous research and advocacy.

Above: On June 21, 2019 National Indigenous Peoples Day, Johnny Hawke felled trees and erected a blockade at the main entrance to Ontario's Awenda Provincial Park. The Blockade lasted for 5 Weeks until he was removed by a swarm of OPP ERT Team for allegedly threatening the Park Warden that he says was fabricated to remove him. The Cabin that was a presence in the park for seven years was demolished and also removed by Park Staff which was a violation of Rights to these lands.
Above: On June 21, 2019 National Indigenous Peoples Day, Johnny Hawke felled trees and erected a blockade at the main entrance to Ontario's Awenda Provincial Park. The Blockade lasted for 5 Weeks until he was removed by a swarm of OPP ERT Team for allegedly threatening the Park Warden that he says was fabricated to remove him. The Cabin that was a presence in the park for seven years was demolished and also removed by Park Staff which was a violation of Rights to these lands.









In 2021 Hawke continued occupying spaces around Tiny Township setting up Teepee's to raise awareness on the contested lands and also stood beside the settler community in their campaigns to have access to shorelines. Throughout his encampments he has been charged for mischief, occupying private property. In all matters in the courts he has self represented himself and raised constitutional challenges in which the Crown despite wanting to pursue charges have always ended up withdrawing charges and not wanting to answer his filed constitutional arguments.



 
 
 

Anishinaabek Clans to invoke our Nation


We wish to raise a number of serious ethical concerns involving the conduct of a former treaty researcher who was previously engaged by a First Nation to undertake research on behalf of the community. It has come to our attention that research materials produced during the course of that engagement were not fully provided to the specific First Nation, despite the work having been funded and intended for community use. This outcome raises important questions about professional responsibility, contractual obligations, and the safeguarding of information that rightfully belongs to the First Nation.


Furthermore, it is a matter of concern that this individual can be seen as publicly presenting himself as an Indigenous historian without recognized academic accreditation in the field, while simultaneously utilizing research initially funded by the community for personal career advancement. While individuals have the right to pursue professional paths, it is essential that such pursuits do not involve the withholding of information from the Nations that commissioned the work, nor the misrepresentation of qualifications or expertise.


We are also concerned about reported instances in which this individual has publicly criticized or disparaged Indigenous activists, advocates, and community members who are working in good faith to advance the rights, histories, and interests of their Nations. Public commentary that undermines or discredits Indigenous community members without evidence or accountability is harmful, unprofessional, and contrary to the principles of respectful engagement within Indigenous research and advocacy.

For these reasons, we are requesting that:


  1. All research materials funded by the Nation be returned or made available in full, as they are community property and vital to ongoing governance, treaty work, and historical preservation.

  2. Professional standards and ethical research practices be upheld, particularly regarding transparency, accuracy, and respect for Indigenous knowledge systems.

  3. Public representations of expertise be truthful and clearly stated, to avoid misleading communities, partners, or the public.

  4. Public commentary about Indigenous activists and community members be conducted respectfully, without personal attacks, insinuations, or unsubstantiated claims.


This statement is made in the interest of integrity, accountability, and the protection of Indigenous community rights. Our intention is not to diminish any individual’s contributions, but to ensure that work funded and entrusted by First Nations is treated with the respect and responsibility it deserves.


We remain committed to promoting ethical research practices and supporting Indigenous communities in safeguarding their histories, voices, and futures.



 
 
 

ACTION STAFF

Subject: Ethical Concerns Regarding Speaking Fees Charged to Grassroots and Impoverished Communities


We wish to raise an important ethical concern regarding the practice of charging high speaking fees — reportedly $10,000 or more — to First Nations communities by individuals who hold public advocacy roles connected to water protection and Indigenous rights. While we respect and acknowledge the accomplishments, influence, and advocacy work of high-profile Indigenous speakers, it is critical to recognize how these financial expectations are experienced at the community level.


Many First Nations continue to face chronic underfunding, poverty, water insecurity, and limited access to basic services. When grassroots communities, youth groups, or low-income Nations cannot afford to host a speaker who is advocating on their behalf, it creates a troubling barrier and raises questions about accessibility, equity, and the ethical responsibilities attached to leadership roles.


There is a growing concern that charging significant speaking fees to the very communities facing these hardships may contradict the spirit of community-centered leadership. When the work is grounded in defending clean water, Indigenous sovereignty, and the well-being of our people, we must ensure that advocacy is not financially inaccessible to those who need it most.


We believe it is reasonable for speakers to receive compensation from universities, corporations, governments, and institutions with ample budgets. However, many in our community feel that impoverished Nations should not be placed in a position where they must divert scarce resources away from critical needs in order to access the voices speaking on their behalf.


For these reasons, we respectfully request a discussion on the development of ethical guidelines or a sliding-scale approach for speaking fees, ensuring that grassroots and low-income First Nations can participate in important conversations without financial hardship. This will help maintain accountability, transparency, and integrity in roles connected to public advocacy.


Our goal is not to diminish anyone’s accomplishments, but to ensure that our communities — especially those most impacted by water insecurity and poverty — remain included, supported, and respected in all aspects of Indigenous advocacy.

Thank you for your attention to this matter. We seek a constructive path forward rooted in community care, ethical responsibility, and shared commitment to protecting our waters and our people.


 
 
 
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Anishinabek Clans to Invoke our Nation      81 Ogema Miikaan

Christian Island Indian Reserve No. 30a, Tiny, ON, Canada

T: 705 247 2120

C: 705 247 2120

E: communications@anishinaabek.net 

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