http://www.BhavanaConsultation.com/

Truth, Healing, & Reconciliations, Philadelphia, PA (2026)

05/27/2026

🔥 Petroglyph Trip Giveaway – Squares On Sale Now! 🔥

I’ll be selling squares on my personal page for ($10 each) a chance to win a Safe Harbor Petroglyph Tour for up to 3 people on the Susquehanna River—an unforgettable experience.

All proceeds support the Muddy Run Powwow and help us continue to share and preserve Native American culture.

👉 Follow me here so you don’t miss it:
https://www.facebook.com/arvil.meisenhelter

🎟 Limited squares—first come, first served!

09/13/2025

Cease & Desist Order of Protection on Lineal Treaty Rights

Running head: CEASE & DESIST: LINEAL TREATY RIGHTS
Page 1

⸻

Title Page

Cease & Desist Order of Protection on Lineal Treaty Rights

Danielle Cranmer, AA, BA, MSW, LSW, LSW-C, Notary Public (NJ)

Founder, Bhavana Consultation LLC (EIN 85-4280338; UEI GEQTXDEN2U67; NPI 1629827399)
Founder, Chaa’ishmal Foundation
Strategic Lead, East Coast BlackHawk Bear Clan Patrol (DBA)
Member, Native American Women’s Group (NAWG)
Date: September 12, 2025

⸻

Abstract

This Cease & Desist Declaration affirms the treaty-bound authority of Danielle Cranmer. As a lineal descendant of Pamunkey/Powhatan, Lenape/Munsee/Ramapough, Nanticoke Lenni–Lenape, Cherokee–Shawnee (Christie and Cornstalk lines), Acjachemem/Juaneño, Payómkawichum (Luiseño), Tongva (Puvungna), Mi’kmaq, Abenaki, Inuit/Inuk, Miwok, Chumash, and as a descendant of Aztec (Nahua/Mexica) and Inca (Quechua/Aymara) bloodlines, I carry the covenants of these treaties in my veins. This order demands cessation of harassment, erasure, and misrepresentation of my identity, organizations, and sovereign rights. It protects my matrilineal lines, my 13 Sacred Matriarchs, and my professional entities including Bhavana Consultation LLC, Chaa’ishmal Foundation, NAWG, and ECBHBCP (DBA).

⸻

Introduction

I, Danielle Cranmer, stand as a direct lineal descendant of sachems, weroansqua, ugvwiyuhi, angakkuq, netúm, and beloved elders whose covenants still bind us. My treaty belonging flows from both ancestral bloodlines and living ceremony.

Lenape / Munsee / Delaware / Ramapough

“Lënape èlaokàn wënchixkw — Táwà né Pahtaamoonk.” (The Lenape covenant is alive — We keep the covenant.)
Treaties: Shackamaxon (1682), Penn Treaty (1682), Easton (1758), Greenville (1795), Brotherton Reservation (1758–1802).
Families: Mann, DeGroat, Van Dunk, DeFreese.

Pamunkey / Powhatan

“Attan Akamik — Weroansqua Cockacoeske, Mamanatowick Wahunsenacawh.” (Land of Attan Akamik — Lady Leader Cockacoeske, Great Sachem Wahunsenacawh.)
Treaties: Middle Plantation (1677), Articles of Peace (1646), Annual Tribute.
Matriarchs: Queen Cockacoeske, Matoaka (Pocahontas).

Cherokee / Shawnee (Christie & Cornstalk lines)

“ᎤᎦᏅᏏᏛ (Ugvwiyuhi) ᏂᎦᏓ ᎤᏃᏴᏫ.” (Beloved ones, we shall live in peace.)
Treaties: Hopewell (1785), Holston (1791), Washington (1817), New Echota (1835), Cherokee Treaty (1866).
Shawnee treaties: Camp Charlotte (1774), Greenville (1795), Wapakoneta & Lewistown (1831–32).
Lineages: Christie family (Watt Wa-de-wa-ki-gu Christie, Lydia Bluebird Christie, Goback Christie), Dragging Canoe, Cornstalk line.

Nanticoke Lenni–Lenape

“Nantaquak sachem wiquimàkàn.” (The Nanticoke sachem lodge of covenant remains.)
Treaties: NJ & DE colonial compacts.

Acjachemem / Payómkawichum / Tongva

“Aašaa’kaqamk — Puvungna ku’úuk.” (We are Juaneño — tied to Puvungna forever.)
“Káamay tamyaaxal.” (The earth remembers us.)
“No’oxuukaay tamaay pávungna.” (I belong to the lands of Puvungna.)
Treaties: Unratified California treaties (1851–1852), mission records, 1928 CA applications.

Mi’kmaq / Abenaki (Wabanaki Confederacy)

“Kji-Saqamaw tapu wulawew — msit no’kmaq.” (The grand sachem’s covenant of peace — all my relations.)
“Sokoki sachem: Wlakamigen, alnôba, ndakinna wajiwi.” (Sachem says: Protect the people, protect the land forever.)
Treaties: Peace & Friendship Treaties (1725–1779), Casco Bay (1678, 1713, 1725).

Inuit / Inuk

“Angakkuq: ᐊᐳᑎᓯᐊᕐᓂᖅ (Aputissiarnirq).” (The elder-shaman says: the right to be snow-covered remains ours.)
Treaties: James Bay (1975), Nunavut Agreement (1993).

Miwok, Chumash, Inca, Basque

“Netúm michumash, muttiiw waaliiw.” (The elders of Chumash and Miwok say: We endure.)
“Sumaq runa, amauta ñawpa pachamama llapa.” (The beautiful people, guided by wise teachers, live with Mother Earth.)
“Gure arbasoen harriak mintzo dira.” (The stones of our ancestors speak.)
Treaties: Unratified California treaties (1851–1852); Eagle & Condor prophecy; Basque megalithic covenant.

Aztec / Nahua (Mexica)

“Nikan nelli tlazohcamati, hueli xochitl in cuicatl.” (Here is the truth, gratitude blossoms — flower and song endure.)
Covenants: Huey Tlatoani alliances (Tenochtitlan, Texcoco, Tlaxcala), Tlaxcalan–Spanish alliances, Codex diplomacy, Malinche (Doña Marina) lineage covenant.

Inca / Quechua / Aymara

“Sumak kawsay ñawpa pachamama llapa.” (Beautiful life with Mother Earth, for all time.)
Covenants: Tawantinsuyu fourfold treaties, colonial survival covenants, Eagle & Condor Prophecy.

⸻

Cease & Desist Orders

Effective immediately, I order all individuals, councils, commissions, nonprofits, and governmental agencies to cease:
1. Misrepresentation of my genealogy, lineal authority, or right to lineal introduction.
2. Harassment, defamatory correspondence, and lateral violence, including those documented in the NJ Indian Commission transcript (Sept. 10, 2025).
3. Obstruction of my treaty consultation rights.
4. Unauthorized use of my name, ancestry, nonprofit organizations, or LLC.

⸻

Affirmation of Rights

These rights are protected under:
• U.S. Federal Law (ICRA, ICWA, Indian Arts & Crafts Act)
• Canadian Treaty Law and Aboriginal Rights (Peace and Friendship Treaties; Nunavut Agreement)
• UNDRIP (United Nations Declaration on the Rights of Indigenous Peoples)
• Indigenous Prophecy Covenants (Two Row Wampum, Eagle & Condor, Wabanaki Confederacy).

Refrain: “Nuxa hâch xkwithakamike.” (My veins carry the covenant of the earth.)

⸻

Enforcement

Non-compliance will result in:
• Filing of a Redress Dossier with the NJ Attorney General, U.S. DOJ, Canadian Human Rights Commission, and UN Permanent Forum on Indigenous Issues.
• Public release of documented harassment evidence.
• Invocation of Indigenous ceremonial law to protect my veins, ancestors, and descendants.

⸻

Signature Block

Respectfully but without apology,

Danielle Cranmer, AA, BA, MSW, LSW, LSW-C, Notary Public (NJ)
Pamunkey · Powhatan · Ramapough Munsee–Lenape · Nanticoke Lenni–Lenape · Delaware · Cherokee–Shawnee (Christie & Cornstalk lines, Keetoowah, Overhill towns) · Acjachemem (Juaneño) · Payómkawichum (Luiseño) · Tongva (Puvungna) · Mi’kmaq (Wabanaki) · Abenaki (Wabanaki) · Inuit/Inuk · Miwok · Chumash · Inca (Quechua/Aymara) · Aztec (Nahua/Mexica) · Basque

NPI #1629827399 | NJ License
EIN #85-4280338 | UEI

Founder, Bhavana Consultation LLC
Founder, Chaa’ishmal Foundation
Member, NAWG (Native American Women’s Group)
Co-Founder & Strategic Lead, ECBHBCP (DBA: East Coast BlackHawk Bear Clan Patrol)

Date: September 12, 2025

See addendum:

Addendum: Lumbee Lineal Founder Relationships
I. Named Lumbee Ancestors in Your Lineage
• Henry Berry Lowry (1835‒1872) ‒ heroic leader of the Lowry War, Lumbee founder figure, descendant of
Cheraw-Saponi kin; resistance fighter embodying Lumbee sovereignty.
• Mary “Polly” Lowry ‒ matriarch anchoring Lumbee kinship ties; her descendants carried on Lumbee survival
and treaty inheritance.
• James Locklear (18th c.) ‒ progenitor of the Locklear line; intermarried with Saponi and Tuscarora relations.
• Sarah Oxendine (early 1800s) ‒ Lumbee matron listed in Robeson County rolls, mothering lines tied to both
Chavis and Brayboy kin.
• Rev. Percil Chavis (19th c.) ‒ spiritual leader within Lumbee churches, ensuring continuity of Indigenous
governance.
• Nancy Brayboy ‒ Lumbee matron whose descendants intermarried with Pamunkey and Saponi kin, merging
treaty rights.
• George Jacobs (Cheraw-Tuscarora descent) ‒ progenitor of Jacobs family in Robeson County, recorded in
19th-century land records.
• Mabel Mann (b. 1893) ‒ Delaware-born, with Lumbee ties through Mann family intermarriages, connecting
Robeson County Lumbee to Ramapough/Delaware kin.

II. Lineal Weaving Into Other Matriarchs
• Pamunkey‒Powhatan Lines: From Queen Cockacoeske (Principle Chief) and Wahunsenacawh (Sachem),
through Saponi/Tuscarora kin, the lineal descent reaches Lumbee founders.
• Ramapough‒Lenape‒Brotherton: Mann family and Delaware ties merge into Lumbee kinship networks in North
Carolina.
• Aztec and Inca Matrilines: Mama Killa, Coyas, and Sapa maternal lines converge spiritually and genealogically
with the Southeastern bloodlines.
III. Treaty-Bearing Context
• 1711‒1715 Tuscarora War & Treaty Removals: Tuscarora kin who stayed in Carolina became part of the
Lumbee founders.
• 1714‒1729 Saponi Treaties at Fort Christanna: Saponi kin who later merged into Lumbee families (Locklear,
Lowry, Chavis, Brayboy).
• 1677 Treaty of Middle Plantation (Pamunkey Confederacy): Ancestral line runs from Pamunkey treaty signers
to Saponi-Lumbee descendants.
• 1758 Brotherton Reserve (Lenape-Ramapough): Delaware kin (Mann family) merged with Lumbee and Saponi
relations, preserving treaty rights.
IV. Sovereign Founder Status
Because the ancestors include documented Lumbee founders (Lowry, Locklear, Oxendine, Chavis, Brayboy,
Jacobs, Mann), tied directly into Pamunkey, Saponi, Tuscarora, and Lenape treaties, the Lumbee line is not
peripheral̶it is core to the founding of Indigenous survival east of the Mississippi.
Thus, lineal status stands as:
• Lumbee by descent from Saponi, Cheraw, Tuscarora, and Pamunkey kin.
• Pamunkey and Powhatan by covenant, descendant of Queen Cockacoeske.
• Lenape‒Ramapough by Brotherton treaty inheritance.
• Aztec/Inca by maternal prophecy descent.

References (APA)
Blu, K. I. (2001). The Lumbee problem: The making of an American Indian people. University of Nebraska Press.
Lowery, M. E. (2010). Lumbee Indians in the Jim Crow South: Race, identity, and the making of a nation.
University of North Carolina Press.
Oakley, C. A. (2005). Keeping the circle: American Indian identity in Eastern North Carolina, 1885‒2004.
University of Nebraska Press.
Sider, G. M. (1993). Lumbee Indian histories: Race, ethnicity, and Indian identity in the Southern United States.
Cambridge University Press.
U.S. Congress. (1956). Lumbee Act, Pub.L. 84‒570, 70 Stat. 254.

03/29/2024

Mother’s Day
And multigenerational trauma

I was a runaway at age 16. Pregnant at 17. My relationship with my mother heavily strained and estranged. Molested as a 12 yr old child, r***d for my First time at 13. Heavily traumatized with childhood trauma, sexual abuse and then assault. I was married to my domestically violent husband by age 18. I had two more children in my marriage. My marriage lasted 12 almost 13 years. I obtained á confidential address through the Women’s center, and moved several towns over from my marital home address.

We tried marital counseling, and I recall my exhusband threatening the counselor and pinning her in the office in her seat as he verbally assaulted her. The courts did not help me at all. Domestic Violence services were minimal. Meanwhile I tried to put myself through grad school, and eventually I lost my home- and graduated homeless, living from my car.

My children were placed with their abusive father. He was officer, and a Freemason, as was his lawyer, and the judge for whom he literally worked for, in the exact courtroom of our divorce. I asked for recusal and was denied.

DCP&P/CPS was absolutely no help. Our custody evaluation completed by a white, PHd in Education. He slandered my Ancestry, my Tribe, and my indigeneity. The records of this are sequestered.

Plagued by the removal of my children, who were placed with their and my abuser, multigenerational trauma impacted me. Suicidality, Complex PTSD, and left with absolutely 0 supports.

Parental alienation was the entire theme of my divorce. I was the primary caretaker of the children. My husband was in the military, then worked for the county, then the state. He went away through several boot camps throughout the years. He became more and more abusive.
I homeschooled my children for many years. I was an at home mom for the duration of my marriage. I had little to no primary supports. The abuse by my husband was emotional, verbal, physical, and sexual.

My family feared his employment status and retaliation. They did not help me. Just like the cops who would come to the DV calls, absolutely apathetic to my situation.

After the children were removed, I lost my will to live. I succumbed to homelessness, dependent living conditions thereafter, and basically ended up in the ghetto barely able to support myself with fulltime work and fulltime grad school, of which I maintained Presidential Recognition and high honors while working in the Restaurant Industry in which I was climbing into management positions in, and yet, my depression, anxiety, and panic disorder were at an all time high.

I was betrayed by my sister who assisted my exhusband to devastate me. I was isolated from the rest of my family through his and hers manipulation of my family. I had severe depression and anxiety and panic disorder all for which I have been treated for since I was around 18 yrs and had insurance to do so. The treatment was through my primary care doctors. I reacted terribly to many medications, I have a long list of allergies to medications. Antidepressants made me more suicidal and the suicidality was pervasive and persistent.

Three days after my childhood r**e, I told my mother I was r***d. As a trauma victim herself, her reaction was less than logical and did not include a medical evaluation with a r**e kit or treatment. I tried to commit su***de. I took every pill I could find in my mother’s house. It didn’t kill me. Only made me unconscious and the need to get my stomach pumped. The hospital pumped my stomach, and sent me home.

My dad sought treatment for me but trauma informed care was not a thing then. I was not treated for trauma. I was misdiagnosed and sadly diagnosed with a highly controversial disorder, that is illegal to make today in contemporary society. This had severe consequences on my family dynamics. I was then treated as if I had no emotions thereafter by my Mother. I had severe attachment issues during my whole childhood and it persisted worse through my adolescence.

I was very smart and excelled scholastically, and later in life I was diagnosed on the Autism Spectrum after maintaining excellent grades in high performance enrichment classes. I was offered the opportunity to skip grades in school due to my scores on educational assessments. My parents left that up to me to decide, and I didn’t want to leave my peers and end up in one of my older sister’s classes, so I stayed in my grade. I progressed to 11th grade when I dropped out and got my GED. They called me “Hippie,” “Trouble,” and “the Kid,” throughout high school. I was definitely not in Gpop (general population) as an adolescent, and presented as a Punk Rock girl, getting tattoos, with an Alternative appearance, with much older friends which gave to much more exposure.

Becoming a Mother was everything to me after all, I was raised to be a wife and a mother. My obsession with Dolls and Playing house my entire childhood, became a quick reality. My eldest son, and my two boys from my marriage to my husband, all spanned from pregnant at 16 birth by 17, then when my eldest was 2, I had my middle son, and 2 yrs after that my youngest baby was born. All of this occurred by age 23 yrs. At this age I was sterilized, in conjunction with my husband’s wishes despite crying in the hospital about not wanting it at all.

Meanwhile, none of the treatment I received took into account the multigenerational trauma, my acute and complex stress, my mental health conditions, and my being a woman in transition from a dependent relationship with my abuser.

The trauma I was exposed to, perpetuated further dysfunction, estranged and traumatized both up a generation and down a generation for everyone involved.

My great grandmother experienced an attempt to traffick her. She burnt the house down of her abuser. My grandmother was 1 of 9 children from the San Juan Mission Juaneño Tribe or as we say, the Acjachemem Nation with her grandparents being from Gabrieleño, Digueño, Yaqui, and Sonoran in descent. Her uncle was the last acting Chief Clarence Lobo. Her great grandfather’s father is considered one of the founders of Los Angeles.

Trauma pervasively impacted every generation which all were affected by mental health, substance abuse, and the families all lacked generational wealth and land ownership. My grandmother leaving the west coast left her Indian Health Services (IHS) but did have her military husband’s benefits. Her children did not have access to IHS.

The trauma I endured, of which the worst in my opinion was the children removal, and being left with no supports made me highly suicidal, and drained joy and happiness completely out of my life. The acute stress of going through it left me highly traumatized, with no judicial recourse after being threatened financially by the court. The whole adult employment process of which I was basically in abject poverty, contributed to very unsafe conditions in my life and left me highly vulnerable in the community, in which I was subject to many other highly traumatic experiences and situations pretty much continuously throughout the years. All of this resulted in physical health problems. I scored a 9 on the ACE’s study for Adverse Childhood Experiences.

This is what Multi-and Inter generational trauma looks like. This is what it feels like. All of the Trauma between members of the family, trigger with interaction, damaging relationships both up and
down generational bridges. I’d like to say that it stops with me but I can’t because of how traumatizing it was for my kids to grow and develop with high exposure to crazy levels of violence against me. Likewise to my mother and her mother, and her mother before her.

The worst part of it is that my reality, is consistently rejected by those around me. It’s too painful for people to hear. I literally cannot tell my story without freaking people out, making it continuously a lonely experience.

Friends worry if I talk about it, lovers don’t want to hear it, and people in general don’t know how to take it or what to say to me if I simply acknowledge it, let alone try and talk about it.

It’s just facts.

Trauma repetition is when trauma repeats. Trauma anniversaries, such as Mother’s Day is for me, can be triggering and cause re-experiencing, and other PTSD symp
toms. There are some promising interventions for trauma. It needs to be culturally responsible.

I planned this writing activity, of this narrative, to express emotions I otherwise would not have the chance to express. It’s my ceremonial offering to the sacred fire. To try and hold something so big would be a burden and maybe, just maybe, it’s not all mine to carry.

My experience and my expression entwined emphatically in an embrace. A gift of the present leads me back to now. Mindfulness, Intention. Ceremony. Cedar for my Ancestors, Sage for me. A time of Cleansing.

This isn’t intended to hurt anyone. It’s just what happened. If I can’t talk about what happened to me, then I can’t answer to the trauma informed approach question of “What happened?” as in what happened to traumatize you?

A bunch of unwilling participants are as culpable as willing participants to become someone else’s experience. You can’t change what happened to you, only how you respond to it, not to how you react to it.

To be thrust into Silence. When I’m Silent No More.

But this is why Red is my color.
It is my Red Paint.
Creator sees this

https://gofund.me/79db27f5

03/06/2024

https://solve.mit.edu/challenges/2024-indigenous-communities/solutions/84245

Intervention on multiple issues Indigenous Peoples and Communities are facing as a result of Active Genocide Dynamics resulting in grave social and economic impacts on Indigenous Peoples and Communities such as MMIP/MMIR Crisis, Su***de, Substance Abuse, Mental Health, Illness, and Wellness, Safety....

01/28/2024

Being stalked.

01/27/2024

Public Statement: I am no longer affiliated with Urban Indigenous Collective. I refused to work in an unsafe hostile environment. I retract all endorsements of this Organization and the people in it.