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By Johnny Hawk


This is not legal advice. This is for educational purposes. 


As of now, there is no Supreme Court of Canada case specifically about a First Nation council being found to violate the Charter by unlawfully barring members from a Band meeting; Council meeting, General Community Meeting or a Forum to participate in Governance.


However there are many occurrences where this is currently happening to Band Members where these violation of rights can be entered into a court and set a precedent ruling.


BAND COUNCILS ARE A FEDERAL BOARD

Under the Federal Courts Act, section 2 (1) “federal board, commission or other tribunal”; means any body, person or persons having, exercising or purporting to exercise jurisdiction or powers conferred by or under an Act of Parliament. A Band Council is created by and derive their authority exclusively from the federal Indian Act therefore is designated as a Federal Board. 


VIDEO Above: Band Member being denied entry to a Band Meeting at the Goodfish Lake Indian Reserve (Whitefish Lake First Nation) in northern Alberta 2025. Actions by this Band and the Police Officer in the video have violated this Band Members Rights. This individual was excluded unlawfully by use of a blanket claim of confidentiality which disproportionately impaired the individuals rights including being discriminated against. The Band and Police agency should be held liable for violating such actions in Court and at Canada's Human Rights Tribunal.

In Willson v. British Columbia Hydro and Power Authority the court held that an Indian Act Band is a juridical person, meaning; a corporation. 


Canadian courts have repeatedly held that band councils exercise trustee-like or fiduciary powers when they: manage reserve lands or communal assets; administer band funds; make decisions affecting membership; housing; benefits; or governance; conduct community meetings tied to rights or entitlements. 


  • Guerin v. The Queen, [1984] 2 SCR 335

     “Crown and Indigenous governing bodies exercising control over Indigenous interests are subject to fiduciary obligations.”


  • Ermineskin Indian Band and Nation v. Canada, 2009 SCC 9

     “Fiduciary standards apply where discretion affects beneficiaries’ economic and governance interests.”


RIGHTS ARE PROTECTED TO ATTEND BAND MEETINGS

Band membership have a right to attend Council and Community Meetings which is protected by Canada’s Charter of Rights and Freedoms under Section 2 (b)/2(d) freedom of expression and freedom of association; Section 15, equality before and under law and equal protection and benefit of law, the right not to be discriminated against.


  •    Corbiere v Canada (1999 SCC) “Charter applies to Band Councils”


  •    Dickson v. Vuntut Gwitchin First Nation, 2024 SCC

    "The Charter applies to First Nation governments when exercising public authority."


  •    Corbiere v. Canada (1999 SCC) 

         “Denying off-reserve band members the right to vote in Band Council elections violated

          section 15(1) of the Canadian Charter of Rights and Freedoms.”


BAND COUNCILS CANT EXCLUDE MEMBERSHIP

Band Council cannot ban or exclude a band member(s) from a community meeting, council meeting, info session or decision making forum as it is a violation of the following: 


Charter Violations

  1. S.2(b) – Freedom of expression

    Community meetings are political forums. Exclusion suppresses political speech.

  2. S.2(d) – Freedom of association

     Denying attendance of Community Meeting’s prevents collective participation in governance.

  3. S.15 – Equality rights

     Selective or targeted exclusion constitutes discrimination.

  4. S.25 - Protects legitimate collective Indigenous rights.

        Band Councils excluding members from meetings is a modern administrative act. Band Council can’t use the excuse of Nationhood or an inherent Indigenous right to ban

        members from a meeting.


BAND COUNCILS LEGALLY NEED TO BE FAIR

A Band Council decision to exclude membership from a meeting or to conduct an in-camera session without notice, reasons, or a meaningful opportunity to respond is a breach of the duty of procedural fairness and is unlawful. 


  • Baker v. Canada, [1999] 2 SCR 817                                                        “The more important the decision is to the lives of those affected and the greater its impact on that person, the more stringent the procedural protections that will be required.”


  • Doré v. Barreau du Québec, 2012 SCC 12

        “The question becomes whether, in assessing the impact of the relevant Charter

         protection and given the nature of the decision and the statutory scheme, the decision

         reflects a proportionate balancing of the Charter protections at play.”


When a Band Council makes a discretionary decision affecting a member it must give notice; Allow a chance to respond where appropriate; Act in good faith; Consider relevant factors; Avoid bias or retaliation and provide reasons if the decision has serious impact. 


Band Councils must balance members’ rights with statutory objectives in a reasonable way. Blanket or unexplained exclusions from meetings or governance can be unlawful if they disproportionately impair members’ rights


BLANKET CLAIMS OF CONFIDENTIALITY ARE UNLAWFUL

In Canada (Information Commissioner) v. Canada (Minister of National Defence), 2011 SCC 25, the Supreme Court rejected blanket claims of confidentiality and required decision-makers to justify non-disclosure with specificity and proportionality.  The same principle applies here: exclusion from meetings cannot be justified by generalized claims of privacy or confidentiality.” If the Minister of National Defence cannot get away with this, a Band Council can not either. 


The Supreme Court of Canada held that: Claims of confidentiality, secrecy, or national security cannot be asserted broadly or automatically to deny access to information. They must be justified, specific, and proportionate, and are subject to independent review. The case confirms that statutory decision-makers must provide access to information unless there is a narrow, justified reason to withhold it. 


Band Councils cannot exclude members from meetings or deny them information unless there is a specific, legitimate, and proportional reason (e.g., privacy, legal advice, personnel matters). Blanket exclusions or denials are likely unreasonable and unlawful under principles drawn from Canada (Information Commissioner) v. Canada (Minister of National Defence).


WHEN MEMBERS CAN LAWFULLY BE EXCLUDED

In-camera secrecy can only be temporary and limited, and overreach can be legally challenged via judicial review, fiduciary claims, injunctions, or declaratory relief. Confidentiality is lawful only when necessary to protect legitimate interests such as; Negotiation & Financial Transactions; Legal Advice & Litigation Strategy; Human Resources / Personnel Matters; Individual Member Privacy; Child Welfare; Land, Property, or Security Matters. 


Practical Legal Approach for Band Councils going In-Camera:

  • Identify the sensitive agenda items and enter in-camera only for those.

  • Document justification for in-camera sessions (legal, financial, privacy reasons).

  • Limit duration of closure and return to open session as soon as feasible.

  • Provide post-meeting summaries to members, redacting only sensitive details.

  • Ensure decisions comply with fiduciary duty and procedural fairness — secrecy cannot be used to avoid accountability.


A Band Council can adjourn a meeting if it has properly moved into an in-camera (closed) session and attendees who are not entitled to be present refuse to leave—but only if certain legal and procedural conditions are met. Otherwise, adjourning may itself be improper.


What an in camera session legally requires

Before a council can lawfully exclude beneficiaries or community members, it must:

Have legal authority to go in camera. This authority must come from one or more of the following:

  • The First Nation’s governance law or by-law

  • Band Council Procedure By-laws

  • A custom election or governance code

  • A specific statutory obligation (e.g., privacy law)


The council must:

  • Move and vote on a motion in public session

  • State specific reasons for closure (not vague language)


Acceptable reasons include:

  • Personal or personnel matters

  • Confidential legal advice

  • Litigation strategy

  • Sensitive financial or privacy-protected information


“General discussion,” “governance,” or “political strategy” are not sufficient reasons.


IF COMMUNITY MEMBERS REFUSE TO LEAVE

Scenario: The Council has properly moved into an in-camera session, and some attendees refuse to exit.

What Council may do:

  • Adjourn or recess the meeting

  • Suspend proceedings until order is restored

  • Reschedule the in-camera portion

This is generally lawful provided the closure itself was lawful.


What Council may NOT do:

  • Use adjournment to avoid public scrutiny

  • Use in-camera to silence political opposition

  • Exclude beneficiaries when the matter affects collective rights or band members generally

  • Retroactively justify closure after conflict arises


If adjournment is used as a tactic to suppress attendance, it may be:

  • A breach of procedural fairness

  • A Charter s.2(b) (expression) and s.7 issue in some contexts

  • A fiduciary breach under federal common law


A Council acting in good faith should:

  • Move to in camera with reasons recorded

  • Allow members to object on the record

  • Offer alternatives: Redacted summaries later; Separate confidential session

  • If refusal continues: Recess, not immediately adjourn; Resume for non-confidential business

  • Record: Who refused to leave; Why closure was required; Steps taken to preserve fairness


Failure to do this can expose Council to:

  • Judicial review

  • Ministerial intervention (ISC)

  • Injunctions or compliance orders

  • Loss of legitimacy under custom law


DO BAND COUNCILS REQUIRE COMMUNITY CONSENT FOR SIGNIFICANT CAPITAL SPENDING? 

A Band Council does not generally need community consent to approve capital spending. However, best practice and fiduciary duties often require consultation on significant projects, especially those affecting land, debt, or long-term assets.


If the Band operates under a custom governance code, self-government agreements then the rules in those agreements or codes prevail. Some First Nations require community ratification for large capital projects, especially where there’s long-term debt, the project impacts community land and revenue from capital assets will flow to external entities.


If funding comes from Indigenous Services Canada (ISC) or federal grants; CMHC programs or other federal capital grants then there may be reporting requirements or approval thresholds, but these are administrative, not community consent requirements.


Courts have recognized that fiduciary duties require councils to act in the best interests of the band and beneficiaries (see Baker v. Canada, Doré v. Barreau du Québec principles applied analogously). Failing to consult on large capital projects can be challenged as a breach of fiduciary duty.


Hans McCarthy v. Canada (Indigenous Services) (2025 FC 1843)

Hans McCarthy’s precedent Federal Court victory compels Indigenous Services Canada to disclose Band Council Resolutions and trust-fund records to a concerned band member, marking a significant step toward financial transparency in Indigenous governance in Canada.


ARE BAND MEMBERS “TRESPASSING” AT A BAND MEETING?

Band members are generally not trespassing at a band meeting. A Band Council cannot automatically use police to remove, escort, or charge members for refusing to leave an in-camera meeting. Doing so is lawful only in rare and strict circumstances.


Key points:

Band members are not trespassers when attending:

  • A properly called band or council meeting

  • A meeting held on reserve

  • A meeting about band governance or collective interests                                            Being asked to leave does not automatically make someone a trespasser.                                              

Trespass may apply only if:

  • The meeting was lawfully closed

  • Closure was authorized by law or by-law

  • A lawful order to leave was clearly given and refused

  •  If the in-camera session itself was unlawful, no trespass exists.                                                

Police may attend only to keep the peace, such as where there is:

  • Violence or credible threats

  • Serious disorder preventing the meeting from continuing

  • Police cannot be used to enforce secrecy, silence dissent, or act as council security.


Charges like trespass or mischief are extremely rare and lawful only if:

  • The in-camera session was properly authorized

  • The member was clearly informed why they must leave

  • The refusal caused real disruption or risk

  • All lesser measures failed


     Even then, such charges often fail in court.


Charter and fairness rights apply:

  • Freedom of expression (Charter s.2(b))

  • Liberty and security (Charter s.7)

  • Procedural fairness (Baker v. Canada)


Bottom line: Band Councils cannot treat their own members like trespassers for attending governance meetings. Police may be used only for safety and peace—not to enforce in-camera secrecy. Charges are rare, risky, and often unlawful unless strict legal conditions are met.


WIKWEMIKONG ELDERS ASKED TO LEAVE MEETING WITHOUT REASON

December 17, 2025 - Wikemikong Unceeded Territory: Band Members (Elders) attend a Band Council Meeting over concerns of capital expenditures. They are asked to leave an in-camera session for an unexplained exclusion using a blanket claim of confidentiality. An unlawful act that disproportionately impaired the members rights.


The Elders choose not to leave as they are not told by required lawful procedure the specific reasons for the in camera session and non-disclosure of information. Band Council stalls the meeting and calls the Police on the Elders. The Chief accuses the Elders of Trespassing. The Police are only present to Keep the Peace. Cops can not tell the members they are trespassing nor charge them in such an instance.


Band Council adjourns the meeting and all parties leave. Council was within their right for an in-camera meeting for such reasons however they did not inform the members of the specific sensitive matter and the reasoning to be excluded and gave an unreasonable blanket claim of confidentiality which may be seen as unlawful by their fiduciary duty of procedure.


On December 20, 2025, Chief Tim Omnika makes an online Facebook Statement that addresses that the subject of the Council's pursuing a major capital investment was leaked which was the subject of the attempt of the in-camera session where members were asked to leave on Dec 17, 2025. Council can not retroactively justify closure after conflict arises. The membership at the time needed to be informed at the time of the specific sensitive matter that was to be discussed in-camera and given a summery after without compromising specific details. Members have a potential strong case for a judicial review of conduct of Council in failing to provide fairness, reasoning of their exclusion.




Video 1: Wikwemikong "Unceeded" Territory: Dec 17, 2025: Elders attend a Band Council Meeting and are asked to leave an in-camera session for an unexplained exclusion. Video Courtesy of Terri Johnston Facebook.
Video 2: Wikwemikong "Unceeded" Territory: Dec 17, 2025: Elders attend a Band Council Meeting and are asked to leave an in-camera session. Council calls Cops on members for Trespassing. Video Courtesy of Terri Johnston Facebook
Video 3: Wikwemikong "Unceeded" Territory: Dec 17, 2025: Elders choose not to leave and are within their rights as they have not been informed of the specific sensitive matter of the in-camera session. Meeting is Adjourned by Council. Video Courtesy of Terri Johnston Facebook
December 20, 2025: Wikwemikong Unceeded Teritory Band Chief, Tim Omnika addresses community on Facebook Post on Wikwemikong FB Page.

WHAT TO DO WHEN MEMBERS RIGHTS ARE VIOLATED

Band Members have options when such actions in this article have been breached. Members can apply for a Judicial Review in a Federal Court; Provincial (Superior Court) and or File a Human Rights Complaint with the Federal Human Rights Tribunal and or file a Constitutional Question with a Superior Court. Often times we have no money for lawyer and filing fee's. You can apply through the courts to have your filing fee's waived.


If you have no funds for a lawyer, filing a Human Rights Complaint with the Canadian Human Rights Tribunal as they deal with Federal; do not file with Provincial Tribunal; Filing a Constitutional Challenge through a Superior Court. These would be your best path.


Common fiduciary breaches suitable for a Judicial Review include:

  • Excluding members from meetings affecting collective rights

  • Misuse or misallocation of band funds

  • Acting in bad faith, conflict of interest, or self-dealing

  • Denying procedural fairness (no notice, no reasons, secret decisions)

  • Breaching the duty to act in the best interests of the membership


Procedural Fairness (Most common & strongest) Courts take this seriously.

Failures include:

  • No notice of meetings

  • Improper in-camera use

  • No opportunity to be heard

  • No written reasons

  • Removing members without lawful authority

(Baker v. Canada applies here.)


HOW TO PURSUE A FORENSIC AUDIT BY AND FOR THE PEOPLE

At a General Community Band Meeting get as many supporters of this to attend. Get Recognized by the Chair: When there is no other business on the floor, stand up and address the presiding officer or chairperson to get their recognition and that you have business to address.


State the Motion:

Once recognized, clearly state your motion by saying, "I move that the eligible voters of membership in attendance vote that we as a First Nation pursue a Forensic Audit using Settlement/Trust Funds due to valid concerns of 'We' the membership"


Wait for a Second:

After you have stated your motion, another member of the meeting must "second" it by saying, "I second the motion" or simply "Seconded". This indicates agreement that the motion should be brought up for discussion.


Discussion and Voting:

If the motion is seconded, it is then considered the "business" before the assembly and is open for discussion before a vote is taken. If there is no second, the chair will declare the motion not before the group, and it is not lost, as no vote has been taken


Quorum:

For any motion to be valid and for a vote to commit the members, a quorum (the minimum number of members required to be present to conduct business) must be in attendance as specified in the bylaws


During voting by First Nations of the Union of Ontario Indians on the Anishinabek Education Agreement, First Nations Land Management Act, Land Codes and Anishinabek Self Governance Agreement these Indian Act Leaders of these First Nations imposed a shameful 25% plus 1 voting threshold of those in attendance of the vote to pass or not these Self Government Agreements and even held a second vote if the first vote failed; which was permitted by the Federal Government.


This is the threshold that we would use also since they set this president with their Sellout Agreement Thresholds they imposed on us, to pass their Government Assimilation Agreements.


Band members can raise a motion in a general meeting, provided they follow the organization's bylaws or the rules of parliamentary procedure (such as Robert's Rules of Order), as it is a fundamental right for members in many organizations to propose business for the group's consideration.


If the Chief and his or her minions fail to comply with these rights of the membership then record everything that happened and take their asses to court and file a Human Rights Complaint and Constitutional Challenge where they are violating your fundamental rights and freedoms by imposing discriminative policies of the Indian Act to deny your right to freedom of information and freedom of expression and freedom of association.

 
 
 

Dave Mowat — Chair

The Ontario Historical Society34 Parkview AvenueWillowdale (North York), Ontario M2N 3Y2 Canada(416) 226-9011


Board of Governors / Governance Office

Toronto Metropolitan University

350 Victoria Street

Toronto, Ontario M5B 2K3, Canada


Dr. Carl Benn,

Department of History

Toronto Metropolitan University


Friday December 19, 2025


OPEN LETTER RE: Ontario Historical Society’s Defamation on Anishinabek Encampment


Greetings,


My name is John Hawke, Chair of ACTION - Anishinaabek Clans to Invoke our Nation, a registered non-profit established to advocate for our Indigenous rights and to reestablish our inherent forms of governance. I am also a community member of the Chippewas of Lakes Huron and Simcoe and a rights holder to Anishinabek Territories that the Province of Ontario operates in.


I am writing regarding an article published by the Ontario Historical Society (OHS) titled “The Awenda Council Rock: Faking Anishinabe–Crown History” which appears in Ontario History, the OHS’s scholarly journal, and authored by Dr. Carl Benn, Professor of History and Chair of the History Department at Toronto Metropolitan University (TMU).


I am one of the individuals that led the encampment at Ontario’s Awenda Provincial Park that lasted from 2012 to 2019 as an ACTION initiative that Benn refers to in his article. In this paper, Benn analyzes engravings on a

large granite boulder in Awenda 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. He argues the engravings were unknown prior to 2002 and contain historical errors drawn from nineteenth-century sources, including misidentified military regiments and incorrect lettering styles.


From this analysis, Benn further asserts that our “Indigenous occupation” at Ontario’s Awenda Provincial Park was based on fraud, a characterization of criminality. The Ontario Historical Society in publishing this article has caused damages that harms our reputation that associates us with dishonesty, misinformation, or bad-faith activism within academic, public, and Indigenous governance contexts.


The engravings on the rock — and the rock itself — were never the focus of our encampment. In April 2012, we were removed by police from our teepee at Coldwater’s Canadiana Heritage Museum and needed another place to continue raising awareness about unresolved treaty issues. Elders in our community informed us that Awenda Provincial Park lies within our ancestral lands — lands to which we continue to hold rights. We set up there to exercise those rights and to continue educating the public about flawed agreements and lands belonging to the Chippewa Tri Council. We choose the specific area in Awenda Park that didn’t interfere with the Public's enjoyment and use of the park in the high traffic area.


Our website for ACTION was established in 2010 and since the establishment of our encampment we’ve issued press releases and published content on our Facebook group regarding our initiative in the park. We’ve been covered by local media and where our statements regarding our encampment have always been clear and available where we’ve always stated the camp’s foundation is based on the exercising of our rights and that the park area are misappropriated lands not ceeded in the 1798 Penetanguishene Purchase, Crown Treaty # 5.


Benn further states that those involved occupied the area “under the false impression” that the site held treaty-era significance and that our actions undermine truth and reconciliation efforts, degrade oral traditions, and distract from legitimate historical sources.


SOURCES CITED FOR THE ESTABLISHMENT OF OUR CAMP

Our encampment in Awenda Park was grounded in our oral histories of Beausoleil First Nation, treaty documents, and academic research which can be found cited in our publications www.anishinabek.com that we issued from the start and through the existence of our encampment. Such sources we have always cited as our foundation are:


  • Community Oral History of Beausoleil First Nation Elders, Albert Blue, Leon King, members of the Assance Family, Merle Assance-Beedie; former Chiefs, Rodney Monague Sr., Leonard Monague.


  • A History of Christian Island and the Beausoleil Band, prepared by the University of Western Ontario in 1989. In this research Elder’s testimony state that the areas around Thunder Beach, Awenda Provincial Park are traditional hunting grounds of our Band. In regards to the Penetanguishene Purchase this research states, The description of the ceded territory was vague, and the maps accompanying the treaty demonstrated the extent to which the surveyors were unfamiliar with the area. These facts contradict Benn’s statement suggesting the area did not have ties to the Penetanguishene Purchase. If the maps and surveyors at the time are stated as being vague and unfamiliar with the area then Benn’s statement does not take this into consideration.


  • Exhibit 8-68 in Bear Island Foundation v. The Queen, Supreme Court of Canada 1991; Proceedings of a meeting with the Chippewa Indians of Matchedash and Lake Simcoe at Gwillimbury on the 8th-9th, 1811. Superintendent General to Chief Aisance, “I do not consider that we have a right to take possession of the landuntill the deed of conveyance shall be executed and there is no objection to you occupying the garden grounds at Penetanguishene Bay.”


  • Indian and Northern Affairs Canada: Public Information Status Report; Specific Claims Branch. Reporting Period: 1970/04/04 - 2007/12/13 stated The Chippewa Tri Council — comprised of Beausoleil First Nation, the Chippewas of Georgina Island, and the Chippewas of Rama First Nation — submitted land 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). The report discloses that Awenda: Approximately 50,000 acres were not included in Treaty No. 5 and were later absorbed into the 1815 Lake Simcoe–Lake Huron Treaty without consent. These claims were not accepted by Canada’s Specific Claims Branch at the time.


  • Indian Land Surrenders in Ontario, 1763-1867 by R.J Surtees. The 1815 Lake Simcoe–Lake Huron Purchase (Treaty No. 16) The Treaty document itself references the use of stone boundary markers on the land to define treaty boundaries. The map of this Treaty shows a boundary line, and military road of 250,000 acres from Lake Simcoe to Thunder Beach, Nottawasaga Beach, the area near Awenda where we set up camp.


  • Research of Dr. Heidi Bohaker, a University of Toronto History Professor and award-winning scholar, that researches Indigenous-Crown relations, treaties, and government policies. Dr. Bohaker co-directs GRASAC (Great Lakes Research Alliance) and serves as Director for the Osgoode Society for Canadian Legal History, known for her digital humanities work and focus on Anishinaabe history and governance through alliances Doodem and Council Fire: Anishinaabe Governance through Alliance Academic Talk: “Belts, Strings, and Paper Wampum: A Legal History of Wampum in Anishinaabe‑Crown Councils.” International Symposium — Around Wampum: Histories and Perspectives, McCord Stewart Museum. Dr. Heidi Bohaker has authored Doodem and Council Fire, a major scholarly study connecting Anishinaabe governance, wampum, and council fire alliances. She has given academic talks on wampum in Indigenous‑Crown council diplomacy, which relate to how councils (fires) and wampum interact diplomatically. Her research relating to Clan Council Fires in our area relates to our Anishinabe Clan Council fires.


  • Research of Dr. Alan Corbiere, an associate professor in the Department of History at York University and Canada Research Chair in Indigenous History of North America. His research focuses on Indigenous histories, the complexity of treaty negotiations, Anishinaabe language revitalization, and Intertribal Treaties through Wampum belts. Conference papers and seminar discussions. Ojibwe Cultural Foundation’s newsletter, Sept-Oct 2011, Volume 6, Issue 8, “International Relations” Anishinabeg and Haudenasaunee; where the Yellowhead Wampum Belt is talked about and cited from historical proceedings. This Wampum Belt speaks of Penetanguishene Bay Area being Clan Territory of the Beaver, a Clan linked to our last Hereditary Chief, John Assance.


  • History of the Ojebway Indians by Peter Jones, 1861. The Reverend Peter Jones, was a Mississauga Anishinaabe from the Credit River (now Toronto), recorded the following proceedings of a council between the Anishinaabe and the Haudenosaunee, held Tuesday, 21st January, 1840, in order to renew “the treaty of friendship with the Six Nations of Indians on the Grand River.” The conference was held at the Credit Mission. Jones, who was also a Methodist missionary.. Thirdly, the emblem of a beaver, placed at an island on Penetanguishew [sic] Bay. This sourced cited the Yellowhead Belt aka the Eternal Council Fire Belt that speaks on Clan Council Fires that stretch from Credit River to Sault St Marie.


  • The 2018 Williams Treaties Settlement Agreement. Article 6.1 and 6.2. An agreement between Canada, Ontario, and seven First Nations that acknowledge the charter protected rights of the Chippewa Tri Council to their traditional territories that fall under lands of Crown Treaties 5, 16, and 18. Lands in which the encampment was set up in at Awenda Park.


ARTICLE MEETS LEGAL THRESHOLD OF DEFAMATION

Accordingly, a prima facie case of defamation is arguably established. Benn’s language in the article implies that we as “Indigenous Protestors” with our encampment knowingly misled the public, acted deceptively rather than mistakenly and where our actions were intentionally fraudulent. The article moves beyond academic disagreement into moral wrongdoing, which courts scrutinize more closely.


The phrase “faking history,” is applied to people rather than objects, is legally significant. This is a mischaracterization of motives where the paper attributes motivations we did not hold, frames our occupation as dependent on the rock’s authenticity when it was not; Ignores and dismisses well-documented treaty, oral history, and legal bases. For these reasons this strengthens an argument of reckless disregard, especially when counter-evidence was readily available. This is not about whether Benn is wrong, but how careless with how living individuals are portrayed.


Would a defamation lawsuit likely succeed? We can clearly show that The Ontario Historical Society through Benn’s article has engaged in personal accusations that include Dishonesty; Reckless or malicious misrepresentation of our encampment; A shift from academic critique to character attack.


The Ontario Historical Society’s, Fall 2025 journal by publishing Benn’s article exposes how academic authority marginalizes Indigenous grassroots voices; Demonstrates that Benn’s framing collapses complex treaty, oral, and legal realities into a narrow evidentiary lens; The impugned statements damages the reputation of Anishinabek Rights holders in the eyes of a reasonable person by reasonable implication; where statements were published to at least one third party.


This controversy also reflects a broader pattern of Indigenous grassroots voices being marginalized within academic discourse. At (Un)Making of Métis Claims in Ontario, an academic and community forum hosted by the Robinson Huron Treaty First Nations in Sault Ste. Marie on Dec 13-14, 2025 an issue at this forum in relation to skewed academic research was raised. The forum discussed 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 was this can play a role in influencing research to back the MNO's unsubstantial claims of having rights to our Anishinabek territories. Academia research is not exempt from political influence to sway historical facts as obviously seen in Benn’s article.


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. Despite the name change it appears Toronto Metropolitan University is continuing in the harm to Indigenous communities as amplifying such attacks being made by Benn’s article.


We demand a public apology and retraction of statements in the article in relations to our encampment and to be published by the Ontario Historical Society immediately or face the potential litigation of such defamatory publication.


We look forward to a response at your earliest convenience,


In the Spirit of Canada’s Truth and Reconciliation mandate,


John Hawke


 
 
 

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.



 
 
 
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