I love Canada. I love Canadians. I love Canada’s fairly recently developed culture of tolerance and multiculturalism. I love that, as Chris Hadfield says,
Canada has solved the riddle of how to set up civilization better than just about any country on Earth. (Maclean’s Magazine, October 14, 2013, p. 14)
I love the fact that, as Melissa Fung quotes former Ambassador to Afghanistan, Ron Hoffman,
Girls not being able to go to school, music not able to be played, women not being able to work. These [are] anathema to Canadians.
(The Walrus, October 2013, p. 104)
And I really love the fact that, as a general rule, in the words of Rex Murphy in the National Post
Most Canadians, genuinely, and in depth, wish better for their co-citizens, are not just open, but intensely eager to the right thing by them and with them — if only one or many right things can be seen and finally agreed upon.
But, I have a nagging problem with Canada and Canadians, and Mr. Murphy unwittingly highlighted it in his piece. Most immediately troubling is that Murphy ignores the fact that when the RCMP launched its paramilitary action against Elsipogtog, meetings were ongoing in hopes that “one or many right things can be seen and finally agreed upon.” At best, this was a demonstration of Canada’s hamfistedness. At worst, it was simply bad faith.
Of deeper concern to me, however, is that Murphy, like too many Canadians, is quick to draw a bold line between “Now” and “the Canadian past,” and ” not to acknowledge that, further, not to act on the great benign difference between the two, is willful blindness and reckless distortion.” Murphy is quick to condemn (and inflate) alleged molotov cocktails, shots and vehicle torchings, to ignore the present day reasons for such incidents, and to pretend that present government generosity when confronted with an emergency or crisis somehow negates the present day legacy of “the Canadian past”. This is nothing other than denial of history, recent history as well as that old history of a generation or two ago. A generation or two ago, aboriginal Canadians had their lives controlled by the Indian Agent. A generation or two ago, Rex Murphy was a student at Oxford, tuition paid by the founder of White Rhodesia. “The Canadian past” is uncomfortably close.
But, if I may mention, what I find most troubling, offensive and egregiously in error is Murphy’s dismissal of suggestions that Canada’s actions constitute “genocide”. This umbrage taken is far more absurd than Turkish upset over laying the Armenian Genocide at the feet of present day Turkey. At least Turks can claim their state is not the Ottoman Empire. Today’s Russians can blame the vanished Soviet state for the Holdomor. Even modern Germans can with some legitimacy claim that their state didn’t light the Holocaust.
But Canada is still the same state that vowed to kill the Indian in the Child. Canada is still the state that was model to South African Apartheid. And, as I’ve explained elsewhere, Canada’s actions in the Residential Schools are incontrovertibly acts of Genocide under International and Canadian law.
The fact that, like Murphy, most Canadians dismiss this crime is something I very much dislike about my country and its people.
Murphy talks about the high regard the majority of Canadians have for aboriginal peoples. But, just a few days before the events in Elsipogtog to which Murphy responds, the Governor General, in the Speech from the Throne, referred to “our aboriginal people” while the Quebecois were simply “The Quebecois”. No paternalism. No Colonialism. No subtle reminder of 1759. But the First People are verbally placed just a rhetorical step away from “Queen Victoria’s Red Children”. In the Speech from the Throne!
There is a duality in Canada’s and Canadians’ attitude to the original people of this land. They have an honoured place as a sort of absent myth, but when they are actually met, face to face or in the news, they are drunks, bums, and ungrateful leeches. The honour evaporates whether the aboriginal person encountered is a great artist, an urban working woman, or an actual down and out fellow at a soup kitchen (where most of the clients are White, by the way). A White man lying in the gutter may be a damn drunk, a dirty panhandler, but he’s also “down on his luck”. A native man in the gutter, whether Metis, Inuk, Innu or First Nations, is “another drunk Indian.”
What Murphy points out most clearly to me, although he doesn’t seem to mean to, is that Canadians are very adept at holding two contradictory images of the aboriginal person, but they are unable to reconcile them. If the native person they meet doesn’t fit (and accept with gratitude) the mythic image, or at least try, he’s an ungrateful pawn of the academic (probably Marxist) ethnic-victim game and probably drunk and ready to set fire to a police car. Murphy seems unaware that there are huge numbers of urban, educated, employed, working class, ordinary tax-paying aboriginal and non-aboriginal supporters of Elsipogtog and Idle No More who really don’t want to see anyone hurt. They just want their fellow Canadians, including you, Rex, to recognize that there are actual, real, legal issues here that cut to the complicated, ugly and beautiful heart of our nation.
Many, maybe most non-aboriginal Canadians haven’t a clue about their aboriginal brothers and sisters, about history or legality. Do they need to? Really? Maybe not. But what they need to know is a person. An individual.
All white Canadians know a white Canadian they like or admire. That one individual makes the countless White crooks, bums, television talking heads and politicians somehow tolerable. White people have absolutely no problem accepting the existence of White people who commit the most heinous of crimes without deciding that White people are an irredeemable horde of genetically criminal miscreants. But, somehow, it’s possible to suggest in polite company or even during an election campaign, that aboriginal people have a genetic addiction to drugs. This bigotry comes from ignorance bread of a cultural apartheid. Most non-aboriginal Canadians have an acculturated blindness to all actual native Canadians except the mythical ones and the down and out.
I find hope in the fact that it is possible to see the obscene, ignorant bigotry directed against aboriginal people, including Rex Murphy’s shameful condescension, and still realize that White people have good ideas, do good things, live fine helpful lives and make the world a better place.
Just like the people of Elsipotog.
I find hope in the fact that far more meeting, talking, teaching and learning is going on between aboriginal and non-aboriginal Canadians than fighting.
My hope comes from the certainty that as they learn and lose their blinders, most people will come to realize that the vast majority of people around them, for all their flaws and errors, have their hearts in the right place.
Mr. Murphy, too.