On Violent Extremism

Last December I posted something I’d written On an Anniversary. Those who have read the piece or experienced the days following December 6, 1989 will recall that initially the response to the deaths in Montréal was to say that it was the act of a mad man. But shortly, as the fact that the victims had been singled out because they were women who were making a success of themselves in what has traditionally been a “man’s field” — as the fact that they had been singled out because the killer blamed women, particularly successful women, for all of the failures in his own pitiful little life — the conversation quickly shifted.  Certainly the killer was “a mad man”, but he developed his “madness” within the context of a society which still had gendered expectations, a society which still tolerated “jokes” which would be considered hate speech if cracked about an ethnic rather than a gendered segment of society.  In short, there was a realization in Canada that the fourteen women died for the unexamined sexist sins of society at large.  Sadly, I can’t help but think that now, almost a quarter century later, they seemed to have died in vain.  But that is beside the point of this post.

The killer on that December evening was a violent extremist.  Yes, he was a savage mad man. Yes, he was a barbarian.  But, his mad extremism was a mad extreme of “normal” accepted attitudes of large segments of Canadian society.  Many men (and women) then (and now) believed that a woman’s place was in the home, not working, and that women should be obedient to “their” men, that men should be the bread winners in a properly ordered society.  And so on.  And such ideas were (and are) publicly expressed at all levels of society, in print, on the radio, on television, around kitchen tables (and today on the Internet) without anyone questioning that such expression was acceptable and few finding anything disturbing about such ideas.

Montréal changed that.  Sure, the ideas are still expressed, perhaps expressed more widely and loudly today than twenty years ago.  But today, the idea that such ideas are morally wrong, detrimental to a well ordered society and simply impolite in any company, has become a strong bit of currency in public discourse in Canada.  Today, if a Member of Parliament were to utter the words “I don’t beat my wife, do you, George? Har Har” in the House of Commons, the Speaker would almost literally have that Member’s head.  When that exact disgusting moment played out in Ottawa in 1982, there was certainly shock and condemnation from around the country, but it was considered a bit of embarrassing Old Boyishness in most quarters. Since Montréal the discussion has changed and in most contexts, violence against women is not considered a joke (violence against sex workers and against indigenous women are shameful exceptions).

 

All of the above is preamble to my response to the murder of the British soldier in London a few days ago.  We are all rightly shocked and horrified.  And we all know that individuals are murdered every day in major metropolises around the world.  Sometimes they are murdered in public and in equally horrific ways.  Those murders might make international news or might not, depending on the news cycle at the moment.  But the murder of Royal Fusilier Drummer Lee Rigby was guaranteed it’s place on international newscasts because he was targeted because he was a British Soldier and was targeted because the killers considered themselves Muslim.  If two chavs had killed a schoolmate because he was a ginger, the conversation would be quite different — likely about bullying — and rightly so.

And it absolutely correct that British Muslim groups condemned the attacks with utmost dispatch.  And, I sympathize with those, Muslim or otherwise, who articulately state that “this is not Islam” . . .

 

But . . .

 

The killer in Montréal was Canadian. Certainly, he in no way represented what was good and noble about Canada (his victims did that), but he did stand for an aspect of Canadian society which I despise but which I can’t deny is part of Canada.  As long as there are sexist jokes, as long as there is sexual harassment and sexual discrimination and sexual assault and cases of missing and murdered aboriginal women that go uninvestigated, Canada has a sexism problem.  Indeed, until no one would remain silent in the face of sexism, Canada is at some level, a sexist society.

 

What does this have to do with Drummer Rigby’s murder?

 

Simply this, and I’m going to be as clear and succinct as possible:

 

 

As long as a single Muslim man, woman or child sits silent in a mosque, a marketplace, at a television or radio, at a kitchen table, in a nation’s parliament or a company’s boardroom — as long as any self-identifying Muslim sits quiet as a Muslim figure of authority utters a suggestion that violent jihad is in any way acceptable, Drummer Rigby’s murder and all other violent extremism is an aspect of Islam.

 

Please, my Muslim neighbours and friends, my brothers and sisters: do not ever again remain silent! Do not wait for the next Islamist murder to wring your hands and cry “This is not Islam!”  No. There is something you must do every day, every hour.  Do not ever again allow an imam to preach violent jihad without standing to oppose the very idea.  If you remain silent, you are in no way defending Drummer Rigby. You are turning a deaf ear to his calls for aid and accepting that his murder is Islam.

I’ve Been Thinking About Genocide

I’ve been thinking about genocide quite a bit lately.  Most recently this thinking has been spurred by the remarks of Canada’s former Prime Minister, Paul Martin, before our Truth and Reconciliation Commission at a session in Quebec. I’m afraid my blood has gotten into a little bit of a simmer over the responses of “ordinary” Canadians in the “comments” sections of online news stories about Mr. Martin’s remarks.  I try to keep to a policy of not looking at those comments, but, even Homer nods.  Mr. Martin told the Commission that the Residential School program was, in fact, cultural genocide and that it was time that Canadians face the truth and that they needed to be educated. Online comments have certainly made Mr. Martin’s argument on the last point.  For anyone with even a passing, layperson’s acquaintance with the history of the Residential Schools and with legal matters, Mr. Martin’s comment is an unremarkable statement of the obvious.  The response his remarks have received suggests that a huge number of Canadians have vanishingly little knowledge of Residential School history and/or of legal matters.  It’s long past time for such education, although I have deep and sad doubts that the entrenched bigotry in many quarters of Canadian society against aboriginal people will be overcome easily or quickly.

Let’s look at legal matters.

On July 1, 2002, The Rome Statute came into force and the International Criminal Court was born.  Canada had signed on a number of years before the Statute came into effect.  The Court was formed to prosecute a number of heinous international crimes, one of which is Genocide. The Rome Statute defines (and States Party such as Canada also define) Genocide in Article 6 thusly:

For the purpose of this Statute, “genocide” means any of the following acts committed with intent to destroy, in whole or in part, a national, ethnical, racial or religious group, as such:

(a)     Killing members of the group;

(b)     Causing serious bodily or mental harm to members of the group;

(c)     Deliberately inflicting on the group conditions of life calculated to bring about its physical destruction in whole or in part;

(d)     Imposing measures intended to prevent births within the group;

(e)     Forcibly transferring children of the group to another group.

Oddly, when Canada’s Criminal Code was amended to “conform” to this international legal standard, clauses (b), (d) and (e) were quietly left out of section 318:

(2) In this section, “genocide” means any of the following acts committed with intent to destroy in whole or in part any identifiable group, namely,

(a) killing members of the group; or

(b) deliberately inflicting on the group conditions of life calculated to bring about its physical destruction.

It must give one pause to wonder why the bits about forcible transfer of children and physical or mental harm – obviously relevant to the Residential School situation – were left out.  And one shudders to consider what might be behind the expurgation of the clause concerning prevention of births.  Are there still darker secrets in Canada’s history?

Mr. Martin’s comments about “Cultural Genocide” are obviously unremarkable. The Indian Act and the Residential Schools were (and continue to be in the case of the Act) intended to destroy principally by forced assimilation, an ethnic group.  Children were (and still are) transferred from their native group (section e).  Physical and mental harm has definitely been inflicted (section b) and certainly there have been deaths (section a). I suggest an argument could be made that the reserve system under the Indian Act inflicts conditions of life calculated to bring about the destruction of the group through assimilation and attrition (section c).  As I mention above, I shudder to consider the possibility that section (d) has ever been contravened.

Mr. Martin’s description of the Residential Schools as “cultural genocide” is absolutely unremarkable except in the sense that most Canadians seem absolutely unaware of their own history and of the international legalities concerning the crime of genocide.  There can be no doubt that the Residential Schools were Canada’s Dirty War. If the program had been the legacy of a right wing dictatorship in Latin America, a racist government in Africa, or a Stalinist regime in the Balkans, right-thinking Canadians would be protesting outside embassies, demanding that those responsible for the atrocities be brought to justice before the ICC.  Canadians rightly admired South Africa’s Truth and Reconciliation Commission after the end of Apartheid. Those same Canadians are largely ignorant of our own TRC, and the Canadian Government has been doing everything it can to block the Commission’s work.

I’m thinking now of remarks Wab Kinew made some time ago about the Residential Schools experience and the “Get over it!” suggestion.  Kinew says he is over it, but he doesn’t forget it. The issue isn’t for aboriginal Canadians to “Get over it!”: non-aboriginal Canadians are the ones who need to learn, to remember and then we all can finally get over it.

Canadians must be educated about our country’s true history and the tragic, criminal legacy our history has burdened us with.  Often I’ve heard or read the horrifically vicious and insensitive comments “Get over it!” and “move on!”.  In fact, the point of the TRC and of Mr. Martin’s remarks, is precisely to help society reach the point from which we all may move forward: only by learning and acknowledging the truth can there be reconciliation. Only when Canadians – all Canadians – know the truth of their shared history – only then can we all get over it and move on.

An #IdleNoMore Reading List (sort of)

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One Shelf Full

Some time ago Lise Frigault suggested to me on Twitter that I put together an #IdleNoMore reading list.  What follows I think is decidedly not exactly what she suggested. Rather, the following is a sparsely annotated bibliography of some of the things I’ve read over the years which have shaped my thinking on Aboriginal/Newcomer relations, on Canadian Constitutional and political matters and on the necessary way forward for all of us.

First, some online documents

The Royal Proclamation of October 7, 1763

The Durham Report, 1839

The Gradual Civilization Act, 1857 

The British North America Act, 1867

The Indian Act

Some Excerpts from the Bryce Report on conditions in Residential Schools, 1907

The White Paper, 1969

Citizens Plus (The Red Paper), 1970

Royal Commission Report on Aboriginal Peoples, 1996

Bill C-45, 2012

The Interim Report of the Truth and Reconciliation Commission (pdf)

They Came for the Children narratives from the Residential School Experience (pdf)

Books on my shelf

I’m a bit of a book-hoarder. I keep my books. I don’t have much interest in e-books.  I always have a real book in my pocket. I have a lot of books.  Many of them bear directly on Canadian History and on First Nations issues.  As I grow older and read more, however, I find that everything is tied together.  This list could have been very long — I can see justification in including James’ Varieties of Religious Experience, for example, but I won’t. I’ve tried to winnow the list down severely.

User-friendly volumes

An interesting introduction is the Chronicles of Canada Series, which was published a century ago. I’m fortunate to have a nice first edition of the thirty-two volume set, but all volumes seem to be available online at various places.   The first volume, The Dawn of Canadian History: A Chronicle of Aboriginal Canada is by Stephen Leacock, and is far more sensitive than one might expect of the time.  A number of other volumes are also devoted to First Nations leaders and their roles in our shared history.  The series was written for young readers: they are brief but densly packed with information. Definitely worth a look both for stong information and as a window into historical attitudes a hundred years ago.

A modern version of something similar to the Chronicles of Canada is John Ralston Saul’s fascinating collection of biographies, Extraordinary Canadians. The biographies of Louis Riel and Gabriel Dumont by Joseph Boyden and that of Big Bear by Rudy Wiebe are of particular relevence to the current subject, but making ones way through the entire collection would not be a wasted effort.  The volumes are very readable.  I would wish a set were in every High School library in the country.

A Big Influence

The American Empire and the Fourth World by Anthony J. Hall is a sweeping analysis of the legal/constitutional history of European/First Nations relations.  Professor Hall’s analysis has been a big influence on my thinking.

The Northwest Rebellion

One of the most user-friendly volumes on this list has to be Chester Brown’s Louis Riel, a massive graphic-novel biography of the Métis leader and Father of Confederation.

Loyal to Death: Indians and the Northwest Rebellion by Blair Stonechild and Bill Waiser makes very clear that the First Nations never had any desire to be involved in the Metis Northwest Rebellion and indeed, desperately remained loyal to their treaties and the Crown.

Hugh Dempsey’s Crowfoot, a biography of the great Blackfoot leader, is one of so many of Dempsey’s vast output of Western Canadian history volumes directed at a popular audience.

Two fundamental works

The Fourth World by George Manuel and Michael Posluns
The Unjust Society by Harold Cardinal

Two interesting companion volumes about the Stoney Nation in Southern Alberta

These Mountains are our Sacred Places by Chief John Snow of the Stoney Nation
Bad Medicine by Judge John Reilly.

 

Contrasting takes on Canada, it’s nature, and it’s future

Lament for a Nation George Grant
The Truth About Canada Mel Hurtig
Unlikely Utopia Michael Adams
Becoming Canada Ken Dryden
A Fair Country John Ralston Saul
Navigating a New World Lloyd Axworthy
Polar Imperative Shelagh D. Grant
Unfinished Business: Aboriginal Peoples and the 1983 Constitutional Conference  Norman K. Zlotkin
How Canadians Govern Themselves Eugene A. Forsey
The Inconvenient Indian Thomas King
Hidden in Plain Sight Ed. David R. Newhouse, cora J. Voyageur, etc. is a handy tonic to the tired racist suggestion that aboriginal people are lazy do-nothings and letters to the editor of newspapers in Nanaimo.

From the other non-U.S. part of the Western Hemisphere

The Labyrinth of Solitude Octavio Paz
Open Veins of Latin America Eduardo Galeano
Do the Americas Have a Common History? ed. Lewis Hanke
Our Word is our Weapon Subcommandante Marcos

White people going native in Canada and Namibia

The Sheltering Desert Henno Martin
Maps and Dreams Hugh Brody
The Other Side of Eden Hugh Brody

Microcosm reflecting Macrocosm where the Thomson meets the Fraser

The Western Avernus by Morley Roberts
Archdeacon on Horseback by Cyril E. H. Williams & Pixie McGeachie
Where the Blood Mixes by Kevin Loring

Poetry and near-poetry

Tobacco Wars by Paul Seesequasis
Assiniboia by Tim Lilburn A disturbing poetic alternative vision of Canada.
kiyâm by Naomi McIlwraith A fascinating bilingual collection of meditative poems.
Louis: The Heretic Poems by Gregory Scofield

Contact and post-contact history, ethnology, etc.

The Conquest of Paradise Kirkpatrick Sale The classic revisionist study of Columbus’ legacy.
Time Among the Maya Ronald Wright
Stolen Continents Ronald Wright
The History of the Conquest of Mexico William H. Prescott  Prescott’s history first gave me the realization that, contrary to many conceptions, the Aztecs and the Spaniards were technologically almost an even match and that the Spanish Conquest was only successful by the skin of Spanish teeth and with the vital and massive aid of military alliances with other native nations.
The History of the Conquest of Peru William H. Prescott
The Broken Spears: The Aztec Account of the Conquest of Mexico Miguel Leon-Portilla
The Conquest of Mexico Hugh Thomas
La Capital Jonathan Kandell An epic history of Mexico City
Time Among the Highland Maya Barbara Tedlock
Conquest and Survival in Colonial Guatemala W. George Lovell
All of Linda Schele’s books about the Maya
The Narrative of Cabeza de Vaca by Álvar Núñez Cabeza de Vaca An amazing narrative of first contact.
The Defeat of John Hawkins Rayner Unwin A modern telling of early British contact with the New World.
The Relation of David Ingram Richard Hakluyt Another amazing narrative of first contact.
Any of Chomsky’s political pieces (he just keeps hammering at the same ideas)

Fiction

Midnight Sweatlodge by Waubgeshig Rice
Indian Horse Richard Wagamese
Green Grass, Running Water Thomas King
Three Day Road Joseph Boyden
Porcupines and China Dolls by Robert Arthur Alexie
Beautiful Losers Leonard Cohen
Elle Douglas Glover
Volkswagen Blues Jacques Poulin
Wacousta Major John Richardson

Local History Alberta and Edmonton

Walking in the Woods: A Métis Journey by Herb Belcourt
Castles to Forts: A True History of Edmonton Philip R. coutu
Fort de Prairies Brock Silversides
The Place of Bows and The Battle for Banff E. J. Hart
Stoney History Notes Chief John Chiniki
Head-Smashed-In: 5500 Years of Bison Jumping in the Alberta Plains Brian O. K. Reeves
Head-Smashed-In Buffalo Jump Gordon Reid
Aboriginal Cultures in Alberta Five Hundred Generations  Susan Berry and Jack Brink
Medicine Wheels on the Northern Plains John H. Brumley

Some Classic pieces of European literature which are relevant

The Tempest William Shakespeare Later interpretations of Caliban have been important in discussions of colonialism.
The Aeneid Virgil perhaps Western Literature’s earliest poetic description of colonialism in action.
Candide Voltaire some fanciful descriptions of New World societies
Gargantua and Pantagruel Rabelais more fanciful descriptions of New World societies.
Gulliver’s Travels Jonathan Swift yet more fanciful descriptions of New World societies.
Some of Montaigne’s Essays more thoughtful consideration of the New World.
Heart of Darkness Joseph Conrad The Dark Heart of colonialism in Central Africa.

Still to read:

Ikonze: the Stones of Traditional Knowledge Philip Coutu and Lorraine Hoffman-Mercredi
Earth into Property Anthony J. Hall

I expect that’s enough for a start.

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The Chronicles of Canada (minus the volume I’m reading)

A small note from a #Newcomer supporter of #IdleNoMore

Since the #IdleNoMore movement began, it has been common to refer to non-aboriginal Canadians as “Settlers” and non-aboriginal Canadians like me who support the movement are sometimes termed “Allies”.  I have not felt comfortable with the “Settler” term from the beginning, but not for the reasons that some might raise: “I never settled nothin’!”, etc.

Unlike the ancestors of some of my neighbours who arrived in what would become Canada in the early 17th Century and truly did clear land, plant crops, build settlements and partner with the First Nations to build a settled life, my ancestors came to the new cities of Canada, first to Quebec, Montreal, Toronto and Ottawa.  Indeed, my family apart from a disappointing experiment in Hastings County, Canada West, which ended in a lethal disagreement over a few chickens, my family have never seriously homesteaded.  We have always been urban people moving into built landscapes already “settled”.  And, today, in our Canada of immigrants and children of immigrants, our Canada to which new Canadians come from the metropolises of the world to our own Canadian metropolises, there aren’t a lot of descendants of the actual Settlers left as a proportion of our population.

So, here’s what I would propose to the #IdleNoMore movement: some non-aboriginal Canadians might appropriately be termed “Settlers”, but I and many others do not deserve the honour – mixed as the honour may be — of being linked with the voyageurs and the homesteaders.  We, and the Settlers, are all “Newcomers” but all Newcomers are not Settlers.  It’s a small point, but I think it would be great to have the #Newcomer hashtag replace #Settler as the common twitter term for non-aboriginal Canadians, whether new immigrants or those having roots in the land as deep or deeper than my own.

Reflections on the Senate in Ottawa

“A spirit of innovation is generally the result of a selfish temper and confined views. People will not look forward to posterity, who never look backward to their ancestors.”
– Edmund Burke, Reflections on the Revolution in France

For all of my adult life (and, I realize, pretty much since Confederation) the question of what to do with Canada’s Senate has been tossed about in our country’s public discourse.  For readers who don’t know about our particular bicameral Parliament: Our Upper House, The Red Chamber, The Senate, is a body whose members are appointed by the Governor General to near lifetime terms, unlike the House of Commons, whose members are elected by the people for limited terms.

Apart from the regular news stories about this or that scandal involving some sort of parasitism on the part of a Senator, much of the question surrounding the Senate concerns the very fact that, like Supreme Court Judges, Senators are appointed (through the Governor General) by the Government of the Day and remain in their positions, virtually immovable, long after the Government which appointed them has been replaced.  Is there a place in a modern democracy for un-elected legislators? Should the Senate be reformed to require fixed, short terms for Senators? Should Senators be elected? Should there be a division of legislative authority between elected houses? Or should the Senate simply be eliminated, leaving Canada with a unicameral Parliament such as the Provinces have and some notorious historical systems have had?

Upfront I will confess that I see absolutely no reason to do anything more than tinker carefully with the Senate. As I ramble on I will try to explain why I swim so perversely against the current current of political thinking in my country.  Despite the occasional abuses of individual Senators and despite the astonishing lack of wisdom displayed by some Prime Ministers in their appointments, I contend that the Senate continues to provide invaluable services and protections to Canadian democracy, to our Constitution, and to the citizens of our country.  And I don’t for a moment believe that these services and protections would be provided by either an elected or an abolished Senate or by any substitute I’ve heard imagined.

Wait! What about democracy?

Some might ask how a person so supportive of #IdleNoMore’s call for the honouring of Treaty Rights could be so in favour of an “undemocratic” body such as the Senate.  How could I, a long time supporter (but no more) of the New Democrats, Canada’s defenders of civil rights, argue in favour of this unelected bunch?  The Senate is, after all, just the sort of institution so condemned by Tom Paine in The Rights of Man. How can someone like me not cry out for the reform or abolition of the Senate? Well, the simple truth is that I think Tom Paine was a hopelessly Utopian idealist with absolutely no understanding of the implications of his imaginings if they were to actually be put into practice. Unlike Paine, I do not at all imagine that Rights depend on the sort of libertarian democracy he hoped would manifest itself in the French Revolution.  Indeed, Paine’s arch-rival, Edmund Burke criticized Paine’s sort thus:

The French faction considers as an usurpation, as an atrocious violation of the indefeasible rights of man, every other description of government.  Take it or leave it: there is no medium.
An Appeal from the New to the Old Whigs

The real world is more messy than Paine pretended, and his beloved French Revolution proved that messiness amply.  Burke, the pragmatist mistaken for a waffler because he supported the American Revolution but dreaded and condemned the French, was supported by history.  There must be a medium, and it is Burke’s pragmatic ideas about the middle grounds of government which helped to solidify my support for a Canadian Senate in which Senators are appointed for terms stretching over the tenures of a great many elected Governments, even if some appointees, due to the foolishness or malice of Prime Ministers appointing them, will inevitably be useless parasites.  Every human institution is, I think we can all agree, doomed to host its share of parasites, whether that institution is elected or not.

But, don’t we have a right to elect our government?

I have myself alluded to Apartheid in South Africa. I’ve suggested that the argument that “those people can’t govern themselves” is specious (and racist, of course, wherever applied) as, regardless of ability or education, “those people”, whoever they are, always have the Right to govern themselves.  The fact is, however, that any people will inevitably make democratic blunders, some of them catastrophic.  I quite happily argue that “pure” democracy is no more a panacea than is any other form of government.  Burke wrote:

It is said that twenty-four millions ought to prevail over two hundred thousand. True; if the constitution of a kingdom be a problem of arithmetic. This sort of discourse does well enough with the lamp-post for its second; to men who may reason calmly, it is ridiculous. The will of the many and their interest must very often differ, and great will be the difference when they make an evil choice. A government of five hundred country attornies and obscure curates is not good for twenty-four millions of men, though it were chosen by eight and forty millions, nor is it the better for being guided by a dozen of persons of quality who have betrayed their trust in order to obtain that power.

–  Reflections on the Revolution in France

Abolition, Election, What?

Certainly at times – perhaps often as Burke suggests – the stated wishes of the electorate may differ from what is best for them, individually and/or collectively.   A democracy must have some mechanism of stability to act as a check on the whimsy of the electorate, the ideology of the representatives, and, most importantly, on the ambition of the Executive.  If Canada were to eliminate the Senate, such checking mechanisms would be reduced to: 1) appeal to the appointed courts; 2) the conflicting interests of the ten Provincial Legislatures, and; 3) the symbolism of the Governor General.  Indeed, the abolition of the Senate would give Canada a Parliament very similarly constituted to that of Weimar Germany.

We all, I hope, remember how that system worked out.

An elected Senate, if it were made up simply of members elected in a general election every five or so years, would be little other than a second House of Commons.  Does anyone really want to duplicate that?  What would be the point?  Would Parliament really be bicameral then? or would it not just be another Weimar Parliament which happened to occupy two rooms instead of one?

I’ve also heard the suggestion of modelling a Senate on the U.S. version, with a division of legislative powers between Senate and House.  Apart from the constant deadlock we see to the south, do we really want to abandon the Canadian experiment begun by those who rejected the rebellion against Britain? And I, for one, am not interested in having our Parliament reduced completely to what Burke calls “an auction of popularity”:

 . . . when the leaders choose to make themselves bidders at an auction of popularity, their talents, in the construction of the state, will be of no service. They will become flatterers instead of legislators, the instruments, not the guides, of the people. If any of them should happen to propose a scheme of liberty, soberly limited and defined with proper qualifications, he will be immediately outbid by his competitors who will produce something more splendidly popular. Suspicions will be raised of his fidelity to his cause. Moderation will be stigmatized as the virtue of cowards, and compromise as the prudence of traitors, until, in hopes of preserving the credit which may enable him to temper and moderate, on some occasions, the popular leader is obliged to become active in propagating doctrines and establishing powers that will afterwards defeat any sober purpose at which he ultimately might have aimed.

–  Reflections on the Revolution in France

Indeed, much of the best and highest work of our Parliament is done by Senators who no longer have to win the auction of popularity.  The late Senator Eugene Forsey wrote:

The Senate’s main work is done in its committees, where it goes over bills clause by clause and hears evidence, often voluminous, from groups and individuals who would be affected by the particular bill under review. This committee work is especially effective because the Senate has many members with specialized knowledge and long years of legal, business or administrative experience. Their ranks include ex-ministers, ex-premiers of provinces, ex-mayors, eminent lawyers and experienced farmers.

In recent decades, the Senate has taken on the task of investigating important public concerns such as health care, national security and defence, aboriginal affairs, fisheries, and human rights. These investigations have produced valuable reports, which have often led to changes in legislation or government policy. The Senate usually does this kind of work far more cheaply than Royal Commissions or task forces because its members are paid already and it has a permanent staff at its disposal.

How Canadians Govern Themselves, pp. 34-5

Do we really want to discard the research and information gathering — the wisdom, in fact — that the Senate provides, at a more modest expense than it could be had any other way, to the Government of our country?

Term Length

I read somewhere that the great British Prime Minister Benjamin Disraeli was once questioned (with an undertone of ridicule) about his weekly meeting over tea with Queen Victoria. The Right Honourable gentleman replied to his interlocutor that Her Majesty had been in daily contact with the governance of the Empire through the administrations of six Prime Ministers before him: he would be an utter fool not to seek Her Majesty’s advice on the affairs of the Realm.  Disraeli’s reply, whether apocryphal or not, is, I think, the single most compellingly cogent argument for the retention of Canada’s Senate as a body with virtual life membership. The Senate is our Parliament’s living history. Senators are the lingering voice of past governments, of past generations of electors, continuing to speak to the issues of today. They provide vital historical context to the government of the day and they bring a deeper memory, a longer view to the consideration of new legislation and the amendment of old laws.

Tom Paine wrote in The Rights of Man that no generation has “the right or power of binding and controlling posterity to the end of time.”  I certainly agree.  Oddly, when Paine wrote those words, he was claiming to be criticizing Burke’s position on such matters.  But Burke actually argued, like Paine, that Constitutional change definitely should be made when necessary, but, unlike Paine that such change should be made cautiously, with great deliberation, and with a desire to preserve rather than simply to innovate.  I would argue that dread of unanticipated consequences, concern for future generations of Canadians, and knowledge of and respect for our history should spur us all to have a sober second thought about radical change to the institutions of our venerable Parliament.

(The above was written in some haste with frequent interruptions this afternoon during brief moments of calm in the storm of a fairly messy bout of my daughter’s chronic illness.  Please forgive me for its sketchiness.  Someday I hope to have long, idyllic stretches of time in which to compose carefully crafted philosophical and historical arguments about all manner of things.  Today, alas, was not fated to be one of those idylls)

Something else that’s really been bugging me (Yes, it’s another #IdleNoMore post – but it’s short – sort of)

I’ve heard some “debate” about whether some/all/any of the various numbered and named Treaties between the Crown and those peoples named “Nations” by the Crown in the Royal Proclamation which is part of the Constitution of Canada — whether any of those Nation-to-Nation treaties actually constitute the perpetual ceding of all/some/any aboriginal land rights to the Crown.

What has been bugging me is that, if the Crown has failed to fulfil any single tiny item of what the Crown promised to fulfil for the aboriginal states-signatory and their people,  it doesn’t matter what the aboriginal Nations agreed to say, do, give up or paint on the mountains with a blood-dipped Q-tip - none of that matters.  If the Crown has not done it’s part, the aboriginal nations are under no obligation to do their parts, including any land cessions promised by the Treaties.

Seriously, these are agreements in which each party promises to perform certain services for the other. The Crown promises to provide the people of the aboriginal nation with certain services and/or concessions in return for certain concessions and/or services from the people of the aboriginal nation.  Like when you take your car to a mechanic: you agree to give up in perpetuity a certain amount of you net worth and all future increase in value of that bit of your net worth in return for the repair of your clutch. If the mechanic repairs your clutch, you pay him the agreed amount. If the mechanic replaces your clutch with three used coffee filters and a tomato juice can painted black, you really shouldn’t pay the guy.  If you’re really patient, you might let him have another crack at the repair for a reduced price. I can’t imagine waiting centuries and generations for the mechanic and his descendants to actually get the clutch fixed, particularly not if they’d been paid in advance.

But, that’s exactly what’s happened with the Treaties. The Crown came to the aboriginal nations and said “We’ll fix your clutch if you pay us a hundred bucks” and the aboriginal people said “okay, sounds good.” But the aboriginal people are still waiting to get their truck back. If the Queen Victoria had tried to pull that on Kaiser Wilhelm within 30 days the Kaiser would have demanded a full refund, his truck returned (for repair by another country) and punitive damages the size of Wales.

So, to those who say “the Indians have no claim on Canada: they ceded their land claims in the Treaties” I say, be careful what you argue. If the Crown has failed in fulfilling a single clause of a Treaty, the aboriginal Nation signatory has a claim to void the Treaty, including any land rights cession.

Do you really want to go there?

There’s a whole big, huge, educated, proud, empowered generation of First Nations, Inuit, and Metis out there saying that they’re Idle No More. Do you really want to argue that the Crown has upheld in full it’s side of the Treaty relationship?

Wouldn’t it make more sense to finally just fix the bloody clutch?

After all, you’ve been paid in advance!

(For the record, I use a very polite, pleasant and reliable mechanic and he did recently replace the clutch in my truck and I happily paid him the agreed upon amount.  All treaty obligations were fulfilled, and a few jokes were exchanged at no extra charge on either side.)

I didn’t know what was going on . . .

When I was a little kid in the sixties, my aunt worked for the government.  Now, that aunt is lost to Altzheimer’s, but I’d love to ask her some questions.

When I was a little kid I went to see my aunt on Parliament Hill.  As I remember it, on that same day I had the mythical experience of seeing Prime Minister Pierre Trudeau skip down the stairs outside the Peace Tower.

When I was a little kid in Sudbury, Ontario, I watched Chez Helen and Adventures in Rainbow Country on television.  I ran through the bush pretending to be Pete and in grade four I started learning French.

One summer I rode north with my parents on the Polar Bear Express to Moosonee and Moose Factory on the coast of James Bay.  Pretty much all I remember is crossing the water with the Cree boatmen. The colour of my memory is National Geographic Magazine Kodachrome.  I can hear the sound of the outboard motors in my mind.

Not terribly many years later I learned about the history of World War Two. I watched Jacob Bronowski on television, walking into a pool of water at Auschwitz and reaching down to pull up a handful of mud containing the ashes of his relatives. And I learned that the people living near the Camps claimed they never knew what was going on behind the barbed wire. Like so many around me, I didn’t believe that claim. How could they not have at least a clue?

Still later I learned about the horrors of Canada’s Indian Residential Schools. I realized that Buckley Petawabano, who played Pete on Adventures in Rainbow Country, had not enjoyed the childhood I’d had, running through the bush feeling at one with the earth, paddling a canoe on Lake Ramsey and diving down to the cold depths to find archaeological treasures of childhood. I came to realize that when I visited the reconstructed St. Marie Among the Hurons, that lady in the film acting the part of a small pox victim was likely the actual survivor of something as terrible.

My reaction to the horrors I’d learned of Brebeuf’s death by torture were  somehow softened by the horrors inflicted on children by the government of my country.

Still later, I learned that my aunt who worked for the government had preceded me to the shores of James Bay. My mother thinks her sister had something to do with Indian Affairs and the Residential Schools, but it’s unclear what that something was.

In abject humility, I swear, I didn’t know what was going on behind those walls.

But I also swear, by all that is holy and sacred on this green Earth that I will never forget the victims and the horror. And I’ll do everything I can to make sure every other Canadian knows, remembers, and never forgets that our country, so wonderful in so many ways, attempted genocide, and the effort continued well into my lifetime — and we didn’t notice!

Please go to the Truth and Reconciliation Commission webpage and learn the Truth, and read the reports available there for download, and do whatever you can to further Reconciliation with the survivors and remembrance of the children.

It’s Easy to Argue the Treaties Aren’t Nation to Nation Agreements

I’m sure some will argue that the Treaties are not “Nation to Nation agreements”, that the aboriginal peoples do not constitute “Nations” (I’m looking at you, Christie Blatchford).

It’s easy to argue that if you ignore the Royal Proclamation of 1763, wherein the Crown writes “that the several Nations . . . of Indians with whom We are connected, and who live under our Protection, should not be molested or disturbed in the Possession of such Parts of Our Dominions and Territories as, not having been ceded to or purchased by Us. . . .”

And, it’s easy to ignore the Royal Proclamation, even if the Constitution Act (1982) in Section 25 says :

The guarantee in this Charter of certain rights and freedoms shall not be construed so as to abrogate or derogate from any aboriginal, treaty or other rights or freedoms that pertain to the aboriginal peoples of Canada including (a) any rights or freedoms that have been recognized by the Royal Proclamation of October 7, 1763; and (b) any rights or freedoms that may be acquired by the aboriginal peoples of Canada by way of land claims settlement.

thereby entrenching the Royal Proclamation’s statements concerning the aboriginal peoples as a part of the Constitution of our country.

But, surely it’s easy to dismiss Section 25, isn’t it?

Certainly, if you want to get together a Constitutional Amendment and get it passed any Charter challenges and then get it through Section 35:

(a) a constitutional conference that includes in its agenda an item relating to the proposed amendment, composed of the Prime Minister of Canada and the first ministers of the provinces, will be convened by the Prime Minister of Canada; and
(b) the Prime Minister of Canada will invite representatives of the aboriginal peoples of Canada to participate in the discussions on that item

and then get (from Section 38)

(a) resolutions of the Senate and the House of Commons; and

(b) resolutions of the legislative assemblies of at least two-thirds of the provinces that have, in the aggregate, according to the then latest general census, at least fifty per cent of the population of the provinces.

So, yes, it’s as easy as that to argue that aboriginal peoples don’t constitute “Nations” and so the Treaties aren’t “Nation to Nation” agreements.

As easy as that.

To some (loud) critics of #IdleNoMore: Some More Constitutional Dots

Ignoring for the moment all the “I’m sick of my hard-earned tax dollars going to lazy/drunken/corrupt/entitled/non-taxpaying/freeloading Indians!” criticisms of the cross-cultural popular movement known by its twitter hashtag, I’d like to confront one of the criticisms that might seem a little more difficult to argue against: “There shouldn’t be different types of Canadians: we should all be equal.”

Part One: the Constitutional Historical stuff

Now, in fact, that superficially appealing suggestion is not a criticism of Idle No More.  It is a criticism of decisions taken by politicians beginning in the 18th Century and continuing to today.  An Act passed in 1774 by the Parliament of the United Kingdom means that a lawyer educated today in Alberta must retrain if she relocates to Quebec and wishes to practice law while the same lawyer relocating to Newfoundland will not need the same new training.  And, because of that same Act, a lawyer trained in Quebec will have a steep learning curve if he relocates to English Canada. The Quebec Act of 1774, building on the “Distinct and Separate Government” clause of the Royal Proclamation of 1763, make Canada a Constitutionally unequal state: the people of Quebec are not governed by the same set of Federal laws that govern the rest of Canadians, and, as the Quebec Civil Code is Constitutionally guaranteed — and so, Federal law — those living in the other provinces are not governed by the same Federal laws as are the Quebecois.  That’s right: We’ve got different laws for different people, and those laws have been upheld and sustained by centuries of parliamentary debate, First Ministers’ Meetings, Royal Commissions and Judicial decisions.  If you don’t like the fact, you’re welcome to try to get a Constitutional amendment passed.

What does this have to do with Idle No More

Well, that Royal Proclamation of 1763 clearly acknowledges that the aboriginal people of British North America are “Nations” under the protection of the British Crown, just as Prime Minister Stephen Harper recognized in Parliament that Quebec is a “Nation” within Canada.  Furthermore, the Treaties reinforce this recognition of the indigenous societies as having distinct and separate governments, just as the Quebec Act of 1774 did for Quebec.  And centuries of parliamentary debate, First Ministers’ Meetings, Royal Commissions, Judicial decisions and the Constitution itself  have upheld the fact that the First Nations, Metis and Inuit are distinct, different Nations within Canada, despite the legislative attempts for a century and a half to solve the Indian Problem through assimilation or elimination. If you don’t like it, you’re welcome to try to get a Constitutional amendment passed.

To top it all off, the Government of Stephen Harper has endorsed the United Nations Declaration on the Rights of Aboriginal Peoples, which is basically a summary of everything Idle No More has been round dancing about.  If you’ve got a problem with Idle No More’s demands, take it up with Prime Minister Harper.  His government has already endorsed them.

Part Two: Mutterings about what “Equality” is long after I should be in bed

A fact is that Canada has institutionalized inequalities. But the more important fact is that the inequalities have been institutionalized for pragmatic reasons.  The human world is not an equal place, and leaders of Canada since long before Confederation have recognized that fact. They recognized that without recognizing the fact of Quebec’s distinctness, there would be far more discord in the body politic than there has been for the last two centuries. They recognized (but quickly forgot) that the aboriginal peoples constituted a great resource of wisdom, knowledge and (they didn’t forget this bit) land rights for the new provinces.

And, more recently, they’ve realized that there are a multitude of inevitable inequalities in human society and that it is the role of Government to try to even things out a bit. That’s why my daughter gets a check from the government every month even though she’ll likely never pay any taxes or even manage to be gainfully employed. If you don’t like that you’re welcome to imagine the brutal, medieval world we’d live in if society didn’t provide help to its most vulnerable.

Now, I don’t mean to draw a link between my daughter’s disability and the indigenous people of Canada, to suggest that somehow the First Peoples are “handicapped” and we “ought to” help them out of some sort of White Morality. No. Certainly Canada has an obligation to restitution for past wrongs to individuals, such as the Chinese head tax, the Japanese internment and the Residential Schools horror.  Certainly Canada has an obligation to redress past wrongs, such as the destruction of Africville,  the forced sterilization of the intellectually disabled, and the systematic discrimination of the Indian Act.

“Equality” can not realistically mean “We all start at the same point, so we should all be able to get ahead if we simply apply ourselves,”   which is what I fear some critics of Idle No More believe. We manifestly do not all start at the same point. Indeed, no two of us in the entire world start at the same point. I would think that societal equality truly means that every member is enabled to achieve her full potential considering her personal and wider historical and Constitutional starting point.

Idle No More, as I understand the movement,  is about upholding the real Constitutional status and the true historical place of aboriginal Nations, and it is about recognizing all Canadian’s common starting point: The Treaties. In short, Idle No More is precisely about Equality.

And, more importantly, Idle No More is about the water and the air, and about every generation’s equal right to clean water and clean air.

To conclude, if you really want this “equality” you talk about, you’re going to have to ignore history, get a bunch of Constitutional amendments passed, and be prepared to live in a country scattered with physically and intellectually disabled beggars starving in the streets of polluted cities, with rivers and lakes destroyed.

Or maybe you’d really prefer the happier equality Idle No More is demanding for all of us.

Part Three: Links

You want some links to the documents? They’re all right there online. If you’re reading this, you’ve got that google right there, probably up in the right hand corner of your screen. Or you might even be able to highlight and right click or something.  Make an effort, if you really are interested in learning.  Google these documents. Be Idle No More.

I’m going to bed.

Royal Proclamation 1763

Quebec Act 1774

Constitution Act 1982

UN Declaration on the Rights of Indigenous People

Canadian Government endorses UN declaration on rights of indigenous peoples

More Idle (no more) thoughts

As I have been a lot lately, I was thinking about Aboriginal issues in Canada today and . . .

I don’t think that it can seriously be denied that at least since the “Gradual Civilization Act” was passed by the Parliament of of the Province of Canada in 1857, Government policy toward First Nations, Metis and Inuit has had the ultimate goal of assimilation, of making surviving aboriginal people into just another Canadian ethnicity.  This was the goal of the Indian Act which took over from the Gradual Civilization act. As Duncan Campbell Scott, Superintendent of Indian Affairs from 1913-1934, articulated the policy:

I want to get rid of the Indian problem. I do not think as a matter of fact, that the country ought to continuously protect a class of people who are able to stand alone… Our objective is to continue until there is not a single Indian in Canada that has not been absorbed into the body politic and there is no Indian question, and no Indian Department

Assimilation was also, as is well known today, the purpose of what became the genocidal tragedy of the Residential Schools.

And the White Paper of 1969 was explicitly a plan for the rapid assimilation of aboriginal people into “Canadian Society” and for the extinguishment of aboriginal and treaty rights for all time.

But what I was thinking about today is the simple question, “Why?”

Why did successive governments for a century and a half go to all this trouble and expense to set up programs of assimilation?  Surely they could have just sent surveyors into the areas now covered by the numbered treaties. They could have announced that clearing, cultivating and occupying x number of acres would earn a person a title deed to that patch of ground.  They could have simply declared as vagrant anyone who didn’t get to work on farming or migrate to find industrial or commercial employment.

Why did they go through all the mess of treaty negotiation, translation, ceremony, Indian Act, Indian Agents, Residential Schools, Reserves, Royal Commissions, Truth and Reconcilliation . . . ?

I think I know exactly why.

Underlying all the mess is an assumption and an acknowledgement that Aboriginal Title is legitimate and must be dealt with by some means.  The real “Indian Problem” Duncan Campbell Scott was so determined to solve is the “Aboriginal Title Problem”, and it is a “problem” which continues to bedevil governments today.  Both sides have always acknowledged aboriginal title.  Successive governments have proceeded on the assumption that the best way to extinguish aboriginal title is to eliminate the title-holders, preferably by means more quiet than warfare.

Especially since Aboriginal and Treaty Rights were entrenched in the Canadian Constitution in 1982, I believe governments will continue to be bedevilled by assumed and acknowledged aboriginal title until such a time as there is a just agreement on sharing the use and the protection of the land and its resources. This sharing is exactly what the First Nations understood the numbered Treaties to be about.  This sharing is also what the Idle No More movement is all about.

Surely it is clear by now that assimilation of the aboriginal people is a policy doomed to failure.

Canada will more likely be assimilated by the First Nations.

Some might argue Canada has been gradually being assimilated for a few centuries now.

I would argue that the assimilation of Canada should be a long-term goal of Idle No More.

 

If ever more non-natives become Idle No More by coming out to witness and to take part in the joyous celebrations of Aboriginal culture, it won’t take five more centuries to find a peaceful, happy,  final solution to the colonization problem.