Category: politics

So for those of you living under a rock, toronto has its very own walking circus. That self same walking circus has decided it’s not done dragging the city down the pipes from a PR perspective, so it’s off to the races in its second shot at being mayor. And yet, the media doesn’t even really wanna talk about its second shot at being mayor. So instead, we get treated to things like its attendance at a Leafs game. Or when it decides to show up at a football game wearing the team’s jersey. Or when it gets told it’s not allowed into a lounge area–presumedly where there happens to be alcohol service–at the aforementioned Leafs game.

Granted I don’t live in toronto, so wouldn’t have a dog in this fight regardless. But let’s draw some comparisons here, if we can. Quebec’s got themselves an election tomorrow. Ontario may or may not have itself an election between now and 2015. Canada’s got a federal election coming up in 2015, whether the government likes it or not. What we’re hearing from all of those corners, with maybe the exception of the federal one (more on that in another entry later), is the beginnings of actual election platforms–and, in Quebec, the plank by plank dismantling of the same. But in Toronto, the majority of the attention is focused on the circus–and not even because the circus is dangling a platform in front of our noses. Hell, even in situations where there’s a potential person to carry on the supposed politics started by the circus without the, you know, circus, we’re hearing less of a platform and more of a “This is what you *shouldn’t* be doing if you’re Toronto’s mayor.”. Which just about anyone with an ounce of common sense already knows, which is why this post refers to him as the circus and not, instead, as toronto’s current mayor.

Okay, we get it. It’s a walking, talking, political bombshell. Some might even go so far as to say a public relations disaster if not a financial one. So why is the media (note: by the media, I don’t just mean the toronto Star–although they should probably be entitled to their own special place among the media by now) still eating all of this up? If the circus is at a hockey game, the media should be following someone like, let’s say, Olivia Chow around instead–and maybe somehow managing to coax something that vaguely resembles how she intends to pay for yet another local transit brainstorm. Or see if John Tory can give something for the opinion pages aside from his code of conduct. Like, you know, an election platform. I’d even settle, grudgingly, for more about Sarah Thomson, if I must. Just please, for the love of anything and everything sane, enough about the circus already. The reruns are killing me.

For anyone not living in Canada, or anyone living in Canada who’s decided now would be a fine time to secure themselves under a rock, it might have gone missed that, for lack of a better way to put it, the natives are getting restless. They’ve started a series of protests, blockades and the like, that they’re calling “Idle No More”, which supposedly is meant to express several things all in one movement. If you ask Theresa Spence, a native chief who’s been on a hunger strike of sorts since before the official birth of this “movement”, it’s to protest the condition of native reservations, one of which has–well–its own problems independant of whatever the government may or may not have decided to do, or not (note: Spence is the chief of the reservation referenced in the linked article). Apparently, same goes if you ask any of the chiefs that support her–yes, still, even though she’s already moved her own goal posts several times in the span of a couple weeks. When they’re not also still smarting over the violation of a treaty their great great grandparents signed with mine (*), they’re insisting on a greater share of any and all resource-based industry that passes anywhere near, on or around what they believe is their lands–industry they aren’t even willing to approve anyway (see: northern gateway, keystone, etc). But, see, here’s the thing that passes me by. They want to be self-sufficient, which is completely and entirely reasonable–and they should be. But they want to do it by relying on their traditional way of life–hunting, fishing, escentially living off the land, as I’ve seen a few folks put it. That’s great too. I’d never presume to deny someone the right to live their life as they please. But I’ve never seen it actually explained how, in 2013, the natives who take up issues like this one plan to go about doing that.

In fact, I’ve seen it spelled out rather nicely exactly how, assuming the government agreed completely with those demands and gave them complete self-governance, complete with allowing them to go back to their traditional ways of life, it would very quickly fall apart. In short, from the day the treaties were signed, the natives’ hunting days were numberd.

It’s important to emphasize that these Treaty commissioners were not anthropologists or do-gooders. Notwithstanding their respect for the Cree, they came with a very specific mission: to set the stage for white commercial development in these territories.

For instance, the commissioners reported a meeting in Fort Hope, on the shore of Lake Eabamet, with a certain well-regarded chief named Moonias. At one point, a local Indian named Yesno (“who received his name from his imperfect knowledge of the English language, which consisted altogether in the use of the words ‘yes’ and ‘no’”) told the commissioners that the terms of the Treaty should ensure that natives in the area receive “cattle and implements, seed-grain and tools.”

This horrified the commissioners, who evidently wished to guard against unfulfilled expectations: “As the undersigned wished to guard carefully against any misconception or against making any promises which were not written in the treaty itself, it was explained that none of these issues were to be made, as the band could not hope to depend upon agriculture as a means of subsistence; that hunting and fishing, in which occupations they were not to be interfered with, should for very many years prove lucrative sources of revenue. The Indians were informed that by signing the treaty they pledged themselves not to interfere with white men who might come into the country surveying, prospecting, hunting, or in other occupations; that they must respect the laws of the land in every particular, and that their reserves were set apart for them in order that they might have a tract in which they could not be molested, and where no white man would have any claims without the consent of their tribe and of the government. After this very full discussion, the treaty was signed, and payment was commenced.”

What I am quoting here is the commissioners’ Nov. 6, 1905 report, not the actual text of the James Bay Treaty (which is brief). But it expresses the real nub of the intended treaty relationship: The natives would continue hunting and fishing for sustenance and trade, and receive annual payments from the government (four dollars, to be exact), while white men would have the right to put down their train tracks, mines, forestry operations and settlements. Some reserve lands were stipulated in a schedule to the treaty (“not to exceed in all one square mile for each family of five”), but the exact location of such lands was not then considered as important as it is now. That’s because the local Cree were semi-nomadic, and came and went with the hunt. (At Lake Abitibi, for instance, the commissioners reported: “We did not expect to find many Indians in attendance, as they usually leave for their hunting grounds about the first week in July.”)

As the article goes on to say, it’s that treaty, and the creation therein of this type of reserve, that’s still today being held over our heads–over a century later. The problem? We tried to bring the natives into what was then modern society. We just, well, only did it about halfway. oh, right–and by “we”, I mean the about, we’ll say, 1930 or so “we”.

Cree men such as Moonias and Yesno, were they still around, would be absolutely appalled by this state of affairs. They apparently believed they were negotiating Treaty terms that would permit them to continue to provide for themselves as rugged hunter-gatherers (and possibly farmers). The notion that the white man eventually would put them up in permanently subsidized year-round housing that allowed them to abandon hunting and fishing — the very heart of their culture — would have seemed alien and unexpected.

That move from semi-nomadic to settled life, which was seen in part as a humane gesture aimed at bringing natives into modern civilization, is the real “cultural genocide” we keep hearing about. It’s not a Stephen Harper plot. It’s something that happened mostly before Harper was born.

So wheres the halfway point? well, that would be right around this part of those self-same treaties.

Yet the altogether worst aspect of the James Bay Treaty is that, like other treaties, it ensured that reserve land “shall be held and administered by His Majesty, for the benefit of the Indians,” and that “in no wise [sic] shall the said Indians, or any of them, be entitled to sell or otherwise alienate any of the lands allotted to them as reserves.” This was basically Soviet-style communism, avant la lettre. To this day, this system of communal land ownership ensures that reserve-resident natives are the only people in Canada who are systematically denied the right to buy, sell, lease and mortgage their land.

This is the single most awful thing we ever did to the Indians: bring them into a settled, capitalist society, and then deny them the basic tools to generate capital. Yet, perversely, it is the one aspect of native policy that is consistently championed by left-wing native-rights advocates, who see in it a sentimental vindication of Marxism despite its European failures.

And this, combined with some one-time assistance to actually see to it the people on those reserves aren’t swept out to sea by the changes, is exactly what the people involved–be they native or not–should be pushing to be changed. At the moment, natives living on reserves have no actual attachment to the property they occupy. Nor are they actually allowed, legally, to have any attachment or place any value on those properties. Which is why, in communities like Attawapiskat, they made headlines when it became clear just how bad the housing situation was actually getting. And when they made headlines, they still had to wait for the government to do something about it–as opposed to anyone else, who can pretty much make any changes they please to their living arangements–including deciding to forget about paying rent and go buy a house across town. And it’s these remote, mostly fly-in communities, that protesters are saying should be allowed to do their own thing, their own way, in compliance with those self-same treaties. It’s those self-same communities that folks like Theresa Spence are saying the government should hand more money to, for presumedly very similar results. But complying with treaties from over a hundred years ago and giving natives their self-sufficience are mutually exclusive.

Ms. Spence and her Idle No More supporters are absolutely correct to say that the James Bay Treaty made provisions for Indians to get land, cash payments, and even some measure of autonomy. But ramping up those perqs won’t do anything to change the fact that the whole basis of the treaty was destroyed as soon as traditional native hunting life came to an end.

This is the fundamental reason that the Idle No More message on treaties is irrelevant: The great challenge of native policy in the 21st century will be to integrate natives into the larger economy that is based in Canadian population centers.

Remote fly-in communities such as Attawapiskat, on the other hand, are doomed: You can’t turn he clock back to 1905, or even to 1930.

And as much as that means folks like Theresa Spence would have to be out of a job, that has to be the simple reality. That should have been the reality years ago, but a combination of the government mucking it up and the natives fighting it lead to, well, the exact opposite. If being idle no more means fixing this system, and giving native people the ability to make themselves sufficient and get them off the government take, then by all means, please do be idle no more. But if, in seaking these changes, the natives can’t accept the fact that some traditions–some aspects of their culture–they want so badly to hold onto simply cannot survive a transition like that? To continue to hold to that expectation, and to insist the rest of Canada work around that expectation, will only continue to end up in situations exactly like this one. And really, honestly? I think we’re all getting a little tiny bit tired of reading headlines that start off with “Native Group Protests”. Just tossing that out there.

*: I can’t be a hundred percent sure how accurate that statement actually is, as I have great great grandparents on both sides of the issue. Pretty sure that puts me in a bit of a conflict of interest when writing a post like this. But, then, I never did give much thought to that kind of deal.