Inside This Edition

Kichesippi Current ƒ
ƒ
Nigokomis
ANR Elections

Winter Edition, Volume 1 The Algonquin Alternative March 10, 2005

Characteristics of Good
Wake Up Call to Algonquin People Governments
Watch Out for Wolves in Moose Clothing!
Governance is:
Do not trade your full inheritance for a bowl of moose stew. It is ƒ processes and structures that
an organization uses to direct
important that people of Algonquin descent within this region understand
and manage its general
the full implications and requirements of the process of nation building
operations and program
associated with Land Claim negotiations.
activities
Algonquin people may be mistakenly making decisions that could have
Good Governance displays:
potentially long term negative consequences for themselves, future
ƒ Participation – all men and
generations, and the surrounding communities affected by the proposed
women should have a voice in
Land Claim resolution. What should be of primary concern at this time is
decision-making
the foundation setting of the new governing bodies. While it is a good ƒ Rule of Law – legal frameworks
thing that systems are in place that support the practise of traditional should be fair and enforced
harvesting activities, be aware that these are but mere crumbs in impartially
relation to the full rights and future responsibilities associated with Land ƒ Transparency – transparency is
Claim resolution and membership in the Algonquin Nation. It can be built on the free flow of
asked whether the people have an accurate picture of the potential information and enough
magnitude of this land claim. It is easy to become distracted from what is information is provided to
of real significance at such transitional times in history. We should be understand and monitor
keeping our sights focussed on political structures, processes and activities
policies. ƒ Responsiveness - institutions and
processes try to serve all
Often now associated with Land Claim settlements is the process of stakeholders.
“nation building” and expectant degrees of financial self-sufficiency for ƒ Consensus orientation – good
First Nation communities. Not all forms of government are good governance positively mediates
governments, or the best models for those objectives. That is why it is differing interests
so important to have a strong sense of community, vision, responsible ƒ Equity – all men and women
leadership, community involvement, and detailed policy. It is very easy have opportunities to improve
to be impressed when you suddenly find yourself included in these or maintain their well-being.
exciting political changes, but be aware that these small changes with ƒ Effectiveness and efficiency –
regards to harvesting activities are not yet political rights, but are processes and institutions
reflections of much larger National and global procedural changes, and produce results while making
these are only the beginnings. Aboriginal self-determination is the best use of resources
increasing accepted now, not only in Canada, as recommended in the ƒ Accountability – decision-
Royal Commission on Aboriginal Peoples, (RCAP), but around the makers in government, the
globe. The test, in the words of political philosopher James Tully, “is to private sector and civil society
ensure that Aboriginal peoples are able to draw on and innovate with organizations are accountable
their older constitutions and traditions … in the transition to self to the public, as well as to
government.” (Tully,1995: 193). The world has become much more institutional stakeholders.
complex. Effective leaders can no longer rely on the emotional support ƒ Strategic vision – leaders and
of their community but must demonstrate strong leadership skills and a the public have a broad and
commitment to, and understanding of, ethical governing behaviour long-term perspective on good
recognized beyond their immediate community. The associated governance and human
responsibilities require that all Aboriginal people be more informed, more development.
willing to actively participate, and more willing to prepare for the
Source: “Governance and Sustainable
development of effective, accountable, and truly community driven
Human Development”, United Nations
institutions and agencies that can meet the needs of the future. Development Programme, 1997.

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Kichesippi Current, March 10, 2005
The Royal Commission on Aboriginal Peoples
established on 26 August 1991, was given a
comprehensive mandate to investigate the
evolution of the relationship among aboriginal
peoples (Indian, Inuit and Métis), the Canadian
government, and Canadian society as a whole.
It attempted to propose specific solutions, rooted
in domestic and international experience, to the
problems which have plagued those
relationships and which confront aboriginal
peoples today.
As a result of the inquiry:
It goes on to state that there is a profound need
for a process that will afford Aboriginal peoples
the opportunity to restructure existing
governmental institutions and participate as
partners in the Canadian federation on terms
they freely accept. The commission proposes
four principles as the basis of a renewed
relationship:
1. Recognition
Requires both sides to acknowledge and
relate to one another as partners,
respecting each other's laws and
institutions and co-operating for mutual
benefit.
2. Respect
Calls on all Canadians to create a climate
of positive mutual regard between peoples.
3. Sharing
Is the basis on which Canada was founded,
for if Aboriginal peoples had been unwilling
to share many of the newcomers would not
have lived to prosper.
4. Responsibility
Is the hallmark of a mature relationship.
We do and always will share the land, the
best interests of Aboriginal and non-
Aboriginal people will be served if we act
with the highest standards of
responsibility, honesty and good faith
toward one another.
There is a need for change. The Canadian
people agree. What is first needed is a collective
vision. Such visionary principles must also have
the practical mechanisms to resolve disputes
and regulate the daily workings of the
relationship. It has been said that the Royal
Commission is collecting dust. It is time to shake
the dust off and present to Canada a unified
Algonquin vision.
Recommendations of The Royal Commission on
Aboriginal Peoples National Round Table on
Aboriginal Economic Development and Resources
ƒ Eliminate disparities among Aboriginal populations.
ƒ Eliminate Canadian government hostility to the idea of
extending land and resource rights to all Aboriginal
people.
ƒ Settle outstanding Aboriginal claims to lands / resources
in ways that admit opportunities to change terms of
settlement should a community’s need for lands and
resources change.
ƒ Provide rigorous environmental protections in order to
maintain lands / resources for very long-term, sustainable
use.
ƒ Recognize Aboriginal practices as economic activities.
ƒ Recognize Aboriginal capacities and capabilities as
inherently capable of change and adaptation.
ƒ Create policies dedicated to advancing education.
ƒ Create opportunities for Aboriginal education institutions
to take a lead role in providing education services to
Aboriginal people.
ƒ Create opportunities for Aboriginal educational institutions
to form partnerships and joint ventures with universities
and colleges.
ƒ Overhaul local school curricula to educate Aboriginal
youth what is possible in their communities, overhaul
Canadian school curricula to emphasize Canada’s
obligations to Aboriginal people.
ƒ Create an Aboriginal, development-oriented research
facility.
ƒ Institute self-government with capacity to match as
closely as possible local historical, cultural, and
contemporary economic needs.
ƒ Eliminate government policy tying self-government to
specific territories.
ƒ Compel Aboriginal governments to respect the political
and economic rights of all constituents.
ƒ Position Aboriginal governments as political equals and
peers of Canadian government, and not as subordinates.
ƒ Clarify questions of jurisdiction, management, control to
reduce uncertainty in the development situation.
ƒ Create a neutral dispute settlement mechanism.
ƒ Create a development-oriented environment.
Peter Douglas Elias, Rapporteur for National Round Table on Aboriginal
Economic Development and Resources in Ottawa, April 27-29, 1993.
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Kichesippi Current, March 10, 2005
How to Achieve Good
Governance
Good governance is the
responsibility of the directors,
who have the duty and power to
manage the affairs of a
corporation. The key for the
directors achieving good
governance is the exercise of
due diligence.
Directors are responsible for:
ƒ The mission of the
corporation, determining the
organization’s vision,
ensuring the availability of
resources.
ƒ Review of the corporation’s
mission and strategic plan to
ensure that they are
compatible with the
organization’s vision,
direction, and resources, as
well as in compliance with
the law.
ƒ Communicating to members,
stakeholders and the public
about the affairs of the
corporation.
ƒ Ensuring impartiality in the
decision-making process by
a credible conflict-of-interest
policy.
ƒ Increasing transparency in
the preparation and
execution of the budget.
ƒ Establish budget, monitor
and control expenditures,
and maintain proper
accounting books and
records.
ƒ Prepare and audit the
financial statements of the
corporation.
ƒ Exercise proper
management of the assets of
the corporation, investing
them appropriately if
necessary.
ƒ Promoting freedom of
information, participation of
citizens in the formulation
and implementation of public
policies.
A land claim offers re-instated Nationhood, with the associated
economic development and independence, greater community
participation and prosperity. It can mean the establishment of world-
class museums, learning centres, historical sites and new models of
political and social institutions resulting in increased research, tourism,
cultural events and new business. It can be done co-operatively and
inclusively for the benefit of all. It is also important that the processes
be kept flexible enough to allow for a healthy evolution as nation
building progresses. Such endeavours though would require strong,
visionary leadership and superior systems of governance.
Or the process can be a stale repeat of what already exists.
High standards of public governance are the essential foundation for
achieving sustainable economic growth and social cohesion. Without
high standards, there can be no confidence in the integrity of public
institutions or indeed in the value of the democratic processes in
promoting and protecting the interests and well-being of citizens. Good,
effective public governance helps to strengthen democracy and human
rights, promote economic prosperity and social cohesion, reduce
poverty, enhance environmental protection and the sustainable use of
natural resources, and deepen confidence in government and public
administration. Good governance and the fight against corruption
should not be just new catchwords in international co-operation. They
represent the keys for successful reform and equitable and sustainable
development at all levels.
We cannot assume that old patterns of control and corruption cannot
find their way into new opportunities. It is imperative that we ensure that
responsible systems are established that are legitimate and credible.
That means that there should be clear lines between politics and
business, while still being open to exploring new political models that
are culturally appropriate. We must ensure that solid protections are in
place that would prevent and identify corruption. We should be making
it our priority to prepare diligently for our future. Responsible control
and use of our resources is an integral part of our traditional culture and
those responsibilities reach much farther than the moose hunt. We
must become as committed and passionate about all areas of
governance. And we must be willing to learn how to do it.
Transparency and Accountability for Directors
In order to ensure effective communication, the board should:
ƒ Establish policies for communication and feedback
ƒ Establish a detailed code of ethics for the board
ƒ Establish and make public a complaint and grievance procedure
ƒ Meet regularly
ƒ Keep proper minutes and corporate records
ƒ Respond appropriately to requests for information
ƒ Develop a privacy policy
Directors should establish a framework of internal regulation, including a code
of ethical conduct and policies on various areas of concern, to fulfill a number
of their duties, such as the duty of honesty, the duty of loyalty, and the duty to
act in the best interests of who the organization represents.
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Kichesippi Current, March 10, 2005

It can be generally acknowledged that the policies of the past have failed to Effective Change
bring peace and harmony to the relationship between Aboriginal peoples Leadership
and other Canadians. RCAP goes on to acknowledge they have also failed
to bring contentment or prosperity to Aboriginal people. Aboriginal peoples In terms of the collaborative
participation in Canadian society, governance and industry has been process, Komives, Lucas, &
constrained since that time of first contact with Europeans until the McMahon, (1998) concludes
relatively recent past. The forced transition from the traditional subsistence that the leadership process
should be:
based economy and band or tribal lifestyle, to the current wage and welfare
economy is believed to have had a profound, negative influence on Native ƒ inclusive of people
communities, (Kirmayer 38-45). The effects of these practices are still and diverse points of
evident in the various conflicts and agendas complicating local Algonquin view,
politics. Although it is easy to scapegoat the governments of the past, and ƒ empowering for those
remain in passive inertia; complaining and competing, such behaviour does involved,
little to demonstrate independent National governance capacities or inspire ƒ purposeful in building
confidence. commitment toward
common purposes,
Increased global Aboriginal activism has placed a relentless spotlight on ƒ ethical, and
related political inconsistencies, forcing recognition of the issues and ƒ process-oriented
contributing to greater self-awareness amongst all Aboriginal people. since the means are as
Expensive and confrontational legal battles were used to assert rights, but important as the ends.
unfortunately little was accomplished with regards to restoring co-operative
relations. Although most Canadians state that they believe there is a need
to restore justice regarding the past of Aboriginal people they do not know Gandhi's Seven Deadly
how it should be accomplished. There is general consensus that there Social Sins
should be monetary compensation involved. There is national consensus
that Aboriginal Nationhood should be re-instated, but it would be naïve to ƒ Politics without Principle
think, based on past human behaviour, that without the foundation of ƒ Wealth without Work
clearly articulated values and principles, any progress would be largely ƒ Commerce without
driven by an enlightened social conscience. Morality
ƒ Pleasure without
Human nature is human nature, and despite the altruistic motives of a few, Conscience
such a process will attract the attention and ambitions of those with ulterior ƒ Education without
motives and agendas. We have an opportunity before us to identify the Character
common values and practices of two distinct cultures. Converging world ƒ Science without
events, increased communications, and greater individual awareness Humanity
contribute to the unique circumstances we now face. How can we respond ƒ Worship without
in the most innovative and responsible manner? We should be willing to Sacrifice
explore a variety of options available before us, with the maturity of having Mahatma Gandhi
learned constructively from the past.
We have legitimate reason to be concerned about the accountability of the The Seven Teachings
process, and we should always be concerned about the motivations of
individuals involved in leadership. But caution should not become ƒ Honesty
paralysing anxiety, or hopeless resignation. We must develop a tolerance
for flexibility, without sacrificing accountability. Change and leadership are ƒ Humility
closely linked. Central to understanding the leadership process is
understanding the collaborative process involved in making change and ƒ Truth
discerning what leaders and collaborators actually do when positive change
ƒ Wisdom
occurs. Unfortunately there is often a striking discrepancy between
proposed and practiced leadership. In practice, leadership often continues ƒ Love
to be concentrated “at the top”, organizational structures and related
organizational dimensions (e.g., communication) remained hierarchical, ƒ Respect
and the actual empowerment of people remains minimal.
ƒ Bravery
Tell-tale signs are division and lack of participation. Aboriginal Wisdom

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Kichesippi Current, March 10, 2005

Our region’s history includes the Algonquin civilization. History is not over. Many of us are direct
descendents of the peoples we read about in the history books. Many have been denied their full heritage
because of greed, fear and social chaos resulting from external circumstances affecting the world at that
time. Those realities can be now be acknowledged and we can meet the new challenges in a true spirit of
cooperation and respect. I envision the creation of a world-class centre within our region recognizing the
unique contributions of the Algonquin Nation towards the development of Canada, and demonstrating to the
world, that differences can be peacefully resolved. We can take pride in our diversity and resourcefulness
and the wonderful generosity this region is already known for.
I am proud to be a person of Algonquin ancestry. I am grateful to those that protected and maintained that
history, and I am confident that we will develop appropriate processes needed for us to realize our shared
full potentials. I envision great festivals and celebrations, new educational materials being developed,
increased interest and research into archaeological pursuits and the protection, preservation and
presentation of our entire collective history. With the development of new institutions our sons and
daughters could find meaningful, globally relevant work, here within our region, and many families could
continue to maintain the close ties that are traditional to them.
I envision new confidence and pride igniting in individuals and communities as a greater understanding of
our shared past becomes accepted. Social and community supports will become more relevant because the
full story has finally been told, and we will all have shared a part in the solution. I think the possibilities are
so important that they deserve the best of our attention. If we responsibly exercise the full potential of the
opportunity before us we will have reason to feel pride. We must develop an honest, comprehensive
understanding of our entire, inclusive past and the testimony of our amazing resilience and creativity. The
sacrifice of those Algonquins that endured the terrible isolation and misfortune of the “poverty ghettos”, the
“Shacktowns”, the “Hollywoods” will have their rightful place of honour in our history. Those Algonquins that
endured the challenges of the logging camps, the log drives; the labours of the farm, will also be
acknowledged, as they should be. We must honour the roles of the women, wives, mothers, and daughters,
who maintained homes and raised families against incredible odds. These stories must be captured before it
is too late.
Algonquin tradition reflects a culture that evolved confronting the challenges it faced. Our history is one of
individual and community strength, despite ominous environmental, social and political challenges. We have
survived. And we continue to evolve. Our full heritage now includes a wide range of technical, spiritual, and
cultural traditions. Our skills and talents are diverse and continue to expand. We are responsible for
recognizing, communicating and maintaining our heritage. We are responsible for designing our future. We
must exercise due diligence. We must collaborate. We must be innovative.

“We must come together with one heart, one mind, one love and one determination.”
Elder William Commanda
“OJIGKWANONG

It is about far more than moose tags.

Paula LaPierre
Kichesipirini Algonquin First Nation
Kichesippi Innovation and Communications©

Teachings of the Seven Prophets: The Seven Fires

"If the New People will remain strong in their quest the Water Drum of the Midewiwin Lodge will again sound its voice.
There will be a rebirth of the Anishinabe Nation and a rekindling of old flames. The Sacred Fire will again be lit……”
The source for this story is The Mishomis book : the voice of the Ojibway by Edward Benton-Banai. Printed in St. Paul, Minn. Published by
Indian Country Press, copyright 1979. Asked to be read by Elder William Commanda at the Aboriginal Learning Network Constituency Meeting
of Elders, policy makers, and academics on April 16th and 17th, 1997 in Aylmer, Quebec.

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Kichesippi Current, March 10, 2005

Kwey, Tracy nidijinikaz. There you have it. The very first time that I have used the language
that was denied me. I do not know this language, but the speakers of it continue on, their blood
in my veins, their determination in my heart, their perseverance in my very nature.

I am an Algonquin descendant. I used to say when asked, that I was French, with a bit of Native
somewhere in my family tree. I didn’t really know any better. I was denied a lifestyle, a culture,
and a sense of belonging because of the ignorance and abusive nature of others so long ago.
Perhaps their actions and words weren’t meant to destroy entire generations, but they did.
Perhaps these actions and words were meant only to “enlighten” and “civilize” and “assimilate.”
Most of you reading this probably know what I am talking about. For those of you who don’t, let
me tell you a story…

Nigokomis, (Algonquin for “my grandmother”) was a little Algonquin girl. Nigokomis’ mother got
sick and died when she was only 3 years old. Her father left her a little while later. She had to
live with distant relatives. After her mother died, there was nobody else to teach her, or that
was willing to teach her about herself and her heritage. Nigokomis told my father that her
relatives did not let her speak her Native tongue. Every time she spoke Algonquin, her mouth
was washed out with soap, she was berated, and she was slapped. Quite the conditioning for
acquiring a new language. She was never allowed to speak Algonquin again. She learned to speak
French. When she married my grandfather, she spoke French to him, but she was gradually
learning English. My father remembered speaking in French to my grandparents as a little boy.
He then remembered speaking only English to Nigokomis, and also remembered that she would
only speak English after a while. My grandfather would speak to her in French, and she would
respond in English. What that indicates to me is that she refused to continue to speak French
as an adult. She could no longer identify with that language. Language is a central make-up of
one’s identity. She was not French. She was Algonquin. She identified as Algonquin, so
therefore removed the French from her identity. After all, identity is what you believe yourself
to be, part of one’s heritage, and her identity was initially chosen for her. She was eventually so
far removed from her heritage, she knew nothing about it to teach her children. If she did
remember, perhaps she chose not to. Her children had nothing to teach their children. They
had been “civilized” and were “assimilated” into modern society.

It could have continued on like that, but there is a stirring within me that won’t let it. I will
teach my children about our heritage as I am learning about it myself. The next time someone
asks me what ethnicity I am, I will tell them that I am Algonquin.
In these times of unprecedented
By Tracy Bertrand
change and challenge, when
the Earth herself is endangered,
October 4, 2004
who can we turn to for guidance
and healing? It is our women
elders who keep the wisdom
that can heal us, our
communities and our planet.

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Kichesippi Current, March 10, 2005 About Elections

Did You Know:

ƒ Thousands of years ago the ancient Greeks developed a simple and practical form of self-government.
Although often attributed as having created democracy a more inclusive form was being practised by many
First Nations
ƒ The objectives of elections are to debate opinions, policies, and discuss principles; and to elect
representatives that have principles and policies which best represent the majority's views.
ƒ The objective of voting is to choose the person to best represent your principles and ethics, within parliament.
The choice is to evaluate and determine which candidate has the best leadership skills, and who will listen to
your concerns and vigorously defend them, and which policy platform coincides with your priorities.
ƒ You have one vote and it is reserved for the candidate who best represents your views. There should be
nothing strategic, complicated, or confusing in election processes.
ƒ Democracy is not a horse race or a game of roulette where placing a bet on a winner is the payoff.
Democracy's payoff is found with quality representation, and with governments that represent people's
principles, values and ideals.
ƒ The Universal Right to Vote -Racial and religious discrimination was permitted by electoral legislation until
1960. Notable examples over the years include the effective denial of voting rights to Canadians of Japanese,
Chinese or East Indian origins, to Mennonites, to Doukhobors and even to Catholics. This was partly related to
pre-Confederation prejudice, and to anti-alien sentiment that was rampant in the war-torn first half of this
century.
ƒ In 1960, under Prime Minister John Diefenbaker's enlightened thinking, the government made a decision that
would prove to be most beneficial in promoting the eventual recognition of the civil and human rights of First
Nations citizens. It decided to permit all Registered Indians to vote in federal elections. Registered Indians
living on-Reserve had previously been prevented from doing so by this section of the Canada Elections Act:

14. (2) The following persons are disqualified from voting in an election and incapable of being
registered as electors and shall not vote nor be so registered, that is to say, ...
(e) every Indian, as defined in the Indian Act, ordinarily resident on a reserve, unless
(i) he was a member of His Majesty's Forces during World War I or World War II, or was a member of
the Canadian Forces who served on active service subsequent to the 9th day of September, 1950, or
(ii) he executed a waiver, in a form prescribed by the Minister of Citizenship and Immigration, of
exemptions under the Indian Act from taxation on and in respect of personal property, and subsequent
to the execution of such waiver a writ has issued ordering an election in any electoral district.

ƒ An "Act to Amend the Canada Elections Act," repealing the discriminatory parts of Section 14, was given royal
assent on March 31, 1960.
ƒ 1960 –Native people had the right to vote in most parts of Canada after Confederation, and everywhere in
Canada when, in 1920, defining the right to vote became a federal prerogative. In the case of "Status Indians"
though, there was initially an important condition: they had to give up their treaty rights and registered Indian
status. Understandably, very few were willing to do this. A further restriction on voting was of a practical
nature: Native people often lived in remote areas and were unfamiliar with the electoral process, yet no special
efforts were made to help them participate.
ƒ In 1960, after decades of debate, the House of Commons finally removed all legal impediments to the voting
rights of Native citizens. Since then, various initiatives have been launched to inform them better on electoral
matters and to make it easier for them to vote, electoral information is now made available in a variety of
Native languages
ƒ By acquiring the right to vote ninety-three unjustifiable years after Confederation, the First Nations peoples of
Canada had acquired a useful tool in their future struggles for freedom and justice. Politicians now had to
address their problems or suffer at the polls.
ƒ The 1963 general election was the first in which the right to vote was truly universal. Racial discrimination was
removed from electoral legislation partially in 1948 and completely in 1960. Religious discrimination was
eradicated from the law in 1955. Constitutional law has protected electoral rights since the adoption of the
Canadian Charter of Rights and Freedoms in 1982.
ƒ Austrailia took even longer than Canada to grant it's aboriginal people the right to vote in the country's
elections: November 24, 1973! (1960 – Reaching Out to Native People,http://www.civilization.ca/hist/elections/el_009_e.html)

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Kichesippi Current, March 10, 2005 ANR ELECTIONS 2005

All persons in Ontario who have Algonquin ancestry can participate in an electoral process that will provide the
opportunity for Algonquin people to elect Algonquin Negotiation Representatives for each community of
Algonquins in Ontario to participate in the pending Treaty negotiations with Canada and Ontario.

This process was agreed to by means of an Agreement arrived at between the Chief and Council of the
Algonquins of Pikwakanagan First Nation and the representatives of the Algonquin Nation Tribal
Council/Algonquin Nation Negotiation Directorate ("the Addendum"). The Addendum (which includes the Election
Rules), a copy of which can be examined on the Internet at the website (http://www.blaney.com/algonquin.htm)
was arrived at following a number of public meetings and consultation with Algonquin peoples and with the
governments of Canada and Ontario.

The elections that are contemplated by this process will be open to any person of demonstrated Algonquin
descent who has reached the age of 18 years by October 1, 2004.

The electoral process has the 'sole" purpose of electing Algonquin Negotiation Representatives, whose "sole" task
will be to take direction from Algonquins in each Community, and to give instructions the Principal Negotiator for
the purpose of presenting positions during the negotiation process with Canada and Ontario.

While the electoral process was created by an agreement between the Chief and Council of the Algonquins of
Pikwakanagan First Nation and the Algonquin Nation Tribal Council/Algonquin Nation Negotiation Directorate, the
election process does not endorse or in any way affect the right of Algonquins outside of the negotiation process
to develop such institutions of community governance as they deem appropriate.

10 Good Reasons to Run

1. It is good for your cardiovascular system, (but seriously folks….)
2. Because you can. Exercise that freedom. Our people were once excluded from such practices.
3. Contribute to broader community representation by giving people a choice.
4. Stimulate discussion on values, aspirations, and fears. Freedom of expression gives you the opportunity to
voice your concerns and raise issues of importance to the people in your community.
5. You think public service is a worthwhile career choice
6. You believe your ability, drive and qualifications could help make a difference
7. Your professional activity and background are relevant to the office you seek
8. Your personal ethics, attributes and style make you an attractive candidate
9. You have an interest in others and a passion for engagement with larger issues engagement and teaching
10. You can make a difference whether you win or not.

10 Good Reasons to Vote

1. It is good practice for the real thing, (but seriously folks….)
2. Because you can. Exercise that freedom. People have died to protect this right.
3. If you don’t speak up someone else will. Make a difference.
4. One vote can make a difference
5. Demonstrate support of your candidate, whether they win or not it is nice to know someone listened and
cared enough to vote.
6. Show that you are interested.
7. Take action. Voting is more than mere talk. You will have done something.
8. There are issues that affect you directly.
9. Set an example for your children. Your choice to vote speaks volumes to those watching you.
10. So you can have the right to complain.

The old adage "We get the government we deserve," is tried and true.
Participate!

8
Kichesippi Current, March 10, 2005

Treat the earth well,

It was not given to you by your parents,
It was loaned to you by your children.
Indian Proverb

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