Tag: canada

Who will protect the land from reckless development?

Who will protect the land from reckless development? A thoughtful proposal for a moderate (to me) vision of decolonizing. I like the careful way the writer points out the nearness of military action against oil protestors in Australia and Canada. I like the way he names the denial and lies in the colonial “narrative” of Canada. I like that he centers indigenous people as leaders, decision-makers, and stewards of the land. I am very cautious about his proposal to forgive colonialism and move on to shared prosperity. We settlers are pretty hungry to be forgiven; it’s important to be careful there, not to jump ahead or assume we deserve that.

So in Canada, what if, instead, we decide not to ransack every last corner of our vast country in search of commodities that we can sell abroad or to ourselves, but we experiment in developing an economy that honours local culture and history, celebrates place, protects the environment, increases the resilience of local people, and provides them with the means to invest in a future of their own design? Why not attempt, while we still have the option, to pursue a natural model of development, to pursue what the late Jane Jacobs once so aptly called “reliable prosperity?”

In that regard, Indigenous people arguably offer not more despair, but hope. If we are to prepare ourselves for the inevitable shocks that the 21st Century still has in store, it might behoove us to seek lessons in resilience from people who have survived every imaginable assault, and are just now coming back into a position of prominence and eminence in a country that might yet come to see aboriginal people as powerful and visionary citizens with a capacity for forgiveness and an appetite for regeneration and renewal, whose unwillingness to assimilate may turn out to be their best defence against the boom that the rest of us seem powerless or unwilling to resist.

Doug Christie: The Unauthorized Obituary

Doug Christie: The Unauthorized Obituary

On his website, Christie grandiloquently declared himself to be “Canada’s greatest free speech defender.” What nonsense. When did Christie ever defend speech with which he did not agree? He gained a national platform defending clients against hate-crimes laws and human-rights tribunals, but less well remembered was his own frequent use of the courts to stifle the speech of opponents.

Comment: Beyond ‘quick wins’: Decolonizing British Columbia – Op-Ed – Times Colonist

Comment: Beyond ‘quick wins’: Decolonizing British Columbia – Op-Ed – Times Colonist. Way to go, Times Colonist. How can I encourage them to keep posting thoughtful pieces like this? Should we be sending letters in response?

Redress settlements are necessary, but not enough. As the Idle No More movement so well illustrates, the problems associated with a century or more of white supremacy are hardly over. The murder and disappearance of hundreds of indigenous women is tragic testimony to that fact. Without mainstream society taking responsibility for the past, do we have a future?

For its part, the provincial government has done even less than the federal government. In our classes, students are often stunned and at times end up in tears when they learn the truth about the province’s past. They deserve better.

Now hiring: Oddfellow hit teams? – the crown, sword and crook – ‘We are God types’ – organized horror – system bent beyond repair

Now hiring: Oddfellow hit teams? – the crown, sword and crook – 'We are God types' – organized horror – system bent beyond repair. Citations needed– I am trying to find out when the Independent Order of Odd Fellows stopped being racially segregated.

This is new to me but would not surprise me:

The reasons for the split from the English parent(s) are by no means clear. It is possible that it was provoked by the 1843 chartering of a black lodge, the Grand United Order of Odd Fellows, under the jurisdiction of the old United or Union Order of Odd Fellows in England.

And this is similar to things I have read elsewhere, but never with a concrete citation or reference:

The Odd Fellows propagate that all human beings, regardless of race, skin-color or position is society are brothers and sisters. In the past this was different. Until the mid-sixties of the 20th century, only white people could join the I.O.O.F. This was common use for societies in the United States, but orders outside the U.S., including the Netherlands adopted this policy. It has to be noted that the Dutch order had a compensation for the admission of members with an East-Indies background, due to the colonial history [Dutch East India Company].

In the late fifties discussions about this ‘full white blood clause’ arose in the Netherlands. This case was also investigated by Dutch police and justice department. The Dutch order, together with some European orders brought this clause up for discussion. The Sovereign Grand Lodge abandoned this clause some years later officially, also due to the changed attitude towards racial segregation in the U.S.

Not just in the I.O.O.F. regulations was a racist tendency, also in one of the rituals. In an older version of the ritual of the second Encampment degree, the black race was typed as: "in general they are barbarians and monsters in the practice of the most dire rapine". According to the Dutch Grand Secretary this ritual is no longer in use, but words as ‘wilds’ and ‘heathens’, in combination with the black race are still common in the American rituals. These words should be used in a different perspective.

How Do You Say Idle No More in Anishinaabemowin?

How Do You Say Idle No More in Anishinaabemowin?

Perhaps what has hit me the hardest as the Idle No More movement develops, is the reminder that I still can’t answer that question with confidence. Nin-gagwe-nitaa- anishinaabem. I’m trying to learn Ojibwe. I was raised in Ottawa, and my mother was adopted during the Sixties Scoop and raised in a non-Anishinaabe household. My kookum attended Cecilia Jeffrey Indian Residential School in Kenora, and she passed on years before anyone in my family could find her. All of her children were taken from her. Nobody in my immediate family speaks the language fluently. Bangii eta ni-nisidotam. I can understand only a little. I hope that my relations living on and near Obishikokaang hold onto the language. Reconnecting with our extended family is an ongoing, long-term process, and there are many relatives I have yet to meet. Many other Indigenous people can share similar stories on how the Canadian state has implemented strategies to rip apart their families and impede the transmission of language between generations. Residential schooling, adoption, hospitalization. Enfranchisement, marrying out. You hear these words and terms over and over again. These are all strategies of colonization, and they have been very, very effective.

Read to the end– they collect multiple translations.