2] In this lesson I say that it should be clear that the discourse on nationalism is also about ethnicity and ideologies of “race.” If you trace the historical overview of nationalism in Canada in the CanLit guide, you will find many examples of state legislation and policies that excluded and discriminated against certain peoples based on ideas about racial inferiority and capacities to assimilate. – and in turn, state legislation and policies that worked to try to rectify early policies of exclusion and racial discrimination. As the guide points out, the nation is an imagined community, whereas the state is a “governed group of people.” For this blog assignment, I would like you to research and summarize one of the state or governing activities, such as The Royal Proclamation 1763, the Indian Act 1876, Immigration Act 1910, or the Multiculturalism Act 1989 – you choose the legislation or policy or commission you find most interesting. Write a blog about your findings and in your conclusion comment on whether or not your findings support Coleman’s argument about the project of white civility.
The Indian Act of 1876 is something that I think most Canadians are familiar with. We might not remember the year, or know anything about what the legislation actually says, but I think most Canadians have at least an emotional reaction to the act, if not an intellectual one. Be it guilt, anger, shame, or sadness; talk of The Indian Act evokes some sort of emotion.
The Indian Act seems to have become a focal point for discussing the tension between European and Indigenous Canadians, highlighting in particular the atrocities imposed upon the Indigenous peoples. This concentration on this particular document appears justified, contributing as it did to what has been termed the country’s “cultural genocide” against Indigenous peoples. But it is important to remember that the Indian Act didn’t come from nowhere. Indigenous peoples had not been well treated prior to 1876. 1876 did not mark the start of the genocide.
Rather, the Indian Act was just a continuation and formalization of previous mistreatment of Indigenous peoples. The opening sentence of the act makes this perpetuation of prior attitudes abundantly clear: “Whereas it is expedient to amend and consolidate the laws respecting Indians” (1). The Indian Act was expedient. It was convenient. It wasn’t anything new. And it is the intense casualness of this language that hits me the hardest.
Residential schools were expedient. Defining a “person” as “an individual other than an Indian” (The Indian Act, 3) was expedient. Requiring an ‘Indian’ to prove their “degree of civilization… and the character for integrity, morality and sobriety which he or she bears” before they can own land was expedient (The Indian Act, 27).
As well as glossing over the atrocities contained within the legislation, the language of expediency also raises questions about the goals of the Indian Act of 1876. What exactly was being expedited? I think Coleman provides an answer to this question when he writes about the attempt to “formulate and elaborate a specific form of [Canadian] whiteness based on the British model of civility” (5). It is this project that the Indian Act attempted to hasten.
It appears to me that the goals of the Indian Act of 1876 were two-fold. Primarily the legislation attempted to bring Indigenous culture and society into alignment with what Coleman would call ‘White Civility’. However, the act also attempted to distance Indigenous individuals from their own culture (through such actions like the loss of Indian Status for many women and making residential schools mandatory). These two goals were aimed at reaching the same outcome: the assimilation of Indigenous peoples into European-Canadian society.
While the racism and drive towards assimilation is apparent throughout the Indian Act and many other historical legislations, there is also a hidden (or maybe not so hidden) undercurrent of sexism. In reading the Indian Act it becomes clear that what is recorded within the text is a conversation between European and Indigenous men. Yes, Indigenous peoples were marginalized by the legislation, but Indigenous women were even more disenfranchised. For example, the Indian Act imposed patrilineal systems onto Indigenous societies, regardless of whether they were in fact patrilineal to begin with. This process can be seen in how the Indian Act stated that only “male members of the band of the full age of twenty-one years” would be eligible to vote in the election of a chief (19).
While many Canadians are familiar with The Indian Act, in reading it I was shocked by the extent of the racism, and the casualness with which it is discussed. Unfortunately, I’m sure the Indian Act just scratches the surface of the cultural genocide that defines Canada’s colonial history.
Works Cited
“Canada’s Top Judge Says Country Committed ‘cultural Genocide’ against Indigenous Peoples” APTN National News. N.p., 29 May 2015. Web. 07 July 2016.
Coleman, Daniel. (2006). White Civility: The Literary Project of English Canada. Toronto: University of Toronto Press.
Government of Canada. “The Indian Act, 1876.” (1876): 1-31. Web. 07 July 2016.
“The Residential School System.” The Residential School System. UBC, n.d. Web. 07 July 2016.
janine fleming
July 11, 2016 — 6:05 pm
Hey Cameron,
Thank you for this thoughtful summary of the implications of the Indian Act of 1876. I think you hit the nail on the head when you mention that the Act was a written testament to the racism that ravaged the First Peoples of Canada. And I think your use of the term “expedient” to describe the act is quite fitting: “convenient and practical, although possibly improper or immoral” (Dictionary.com)
I like that you began your post be admitting that most Canadians know of the Indian Act and have emotional responses to the Indian Act, but most of us are unaware of just how devastating the implications of the “treaty” were: in particular, the fact that so many First Peoples were forced to abandon their roots in order to assimilate with the rest of Canada’s colonial population.
In reading this post, as with so many conversations surrounding Canada’s relationship with its First Peoples, the outlook seems so bleak. Will abolishing the Indian Act be sufficient to resolve these issues? No. I believe that it will take a tremendous effort on the part of all stakeholders to reverse the devastating and oppressive effects of the entrenched attitudes behind the Indian Act.
I guess my question is, to what degree would educating the public (through public school curriculum, public service announcements, or educational forums) aid in the reconciliation of Canada’s peoples? Is government involvement necessary? And should policies, laws, or acts be utilized as solutions…or will this only serve to exacerbate the issue?
I’d be curious to hear your thoughts.
Janine
CamBullen
July 12, 2016 — 1:13 pm
Hi Janine,
Thanks for your comment! A tough question though, I always find it much easier to point out the problems than to actually find solutions… I think education definitely needs to play a significant role in finding a solution, but as you mention, I’m not sure it will be sufficient. I think more realistically education is valuable for developing a space in which people recognize the need for solutions and are open to the implementation of potentially unpopular solutions. Solutions that I think ultimately do need to come from the governing bodies of Canada.
I’m sorry I couldn’t provide a more complete answer, fascinating question though!
Cam
janine fleming
July 15, 2016 — 3:08 pm
Hi Cam,
Thanks for your response. I like your point about education providing a forum for discussion. Education seems to be the ideal place to discuss and point out the need for a solution and to explore new possibilities. I would agree that one of the main goals of education should be to provide tools that are needed to address and solve “real world” puzzles.
I like the idea of education as a place where questions are raised, but not always answered. I think life experience helps us to devise creative ways to use our education to solve problems.
I guess I wonder, still: To what degree should governing bodies be the driving force behind the process of reconciliation? If these bodies have traditionally been the source of marginalizing systems, can they be trusted to push back against the very systems that sustain them? Do these systems need to be revisited before reconciliation can take place? Or will the very process of reconciliation result in the natural disintegration of oppressive systems of control?
(Hope that makes sense)…
J
CamBullen
July 15, 2016 — 5:11 pm
Hi Janine,
I wish I had a better answer for you, but its something that is really difficult for me to visualize. As you point out, there are so many possibilities moving forward, and I think that it is only through trial and error that we will find what works.
Ultimately I do think that our current society is set up so that governing bodies have the most power to implement these changes (but of course these bodies can be influenced by individuals or other groups). So unless this seemingly fundamental tenet of our democratic society is to change I think government policy will play a role in solving these problems.
It’s interesting, I have had similar discussions with my friends about environmental issues and it is fascinating to think about how these issues parallel each other and are also intertwined.
I hope that helps?
Cam
Mia Calder
July 12, 2016 — 10:43 am
Hi Cameron,
In reading another blog on the Indian Act I too noticed the overwhelming sexism of the policies. I was wondering to myself if it was just because of the time (1870s weren’t so hot for white women either), or something worse. And I think your answer supplied an answer to my question — the easiest way to demoralize a nation is to scapegoat it’s women. You sow distrust over their sexual purity, you disown their children, you disenfranchise them, you make them unable to work — and the population loses half its working citizens, misses out on female contribution to policies (not in a sexist way, I just mean other points of view), and you also create a generation of children that grow up either hating their mothers or hating themselves for being “half-breeds.” Family dynamics are broken, familial bonds shattered…
It really is a cold and cruel, and effective, technique.
CamBullen
July 12, 2016 — 1:16 pm
Hi Mia,
I’m glad my post helped answer your question about the sexism within The Indian Act! It really was an awful piece of legislation…
Cam
JohnWang
July 13, 2016 — 12:51 am
Hi Cam,
Great analysis, thanks. I too felt the Indian Act is two-folds, or many-folds. It’s a multi-spearheaded effort to redistribute a highly valuable resource – land. If a First Nation person becomes enfranchised, he or she will be off a reserve. The reserve population could be further reduced by creating a definition for those entitled to be on reserves, and a mechanism to enforce it. If we look at this angle, the civility mission is a coincidental, and the cultural genocide is collateral damage to the hunt for land. What are your thoughts? I’d appreciate them.
– John
CamBullen
July 13, 2016 — 9:15 am
Hi John,
An interesting thought! I think there is no denying that land and resources were one of the motivating factors leading to the mistreatment of Indigenous Peoples and the Indian Act of 1876. The Indian Act even states that although Indigenous peoples may live on the land, the crown owned “all the trees, wood, timber, stone, minerals, metals, or other valuables thereon or therein”, demonstrating the focus on resources.
However, to say that the civility project was incidental would be, I think, to underestimate the fear European Canadians had for the Indigenous People’s and their different way of life. It’s my view that the cultural genocide to which the Indian Act contributed was very much intentional, and was driven by fear for the unfamiliar Indigenous cultures and the perceived threat they posed to the European way of life.
Thanks for commenting, you got me to think about the Indian Act in a new way! Much appreciated.
Cam
LorraineShen
July 13, 2016 — 11:55 am
Thanks for your post Cam. The extent of racism and sexism is appalling and ludicrous, especially from our viewpoint now. It seems as though this issue has reached a deadlock. In the 60s, when white and civil bureaucrats wanted to abolish the act, the Native people opposed. Now that the act hasn’t been abolished for preserving the evidence of such atrocity, nothing significant has been amended. There are lawsuits here and there, and sometimes the Native people are given justice. However, it does not seem to be the case that our current from of ‘democratic’ government will be returning all this land to them nor are they willing to fund the restoration of their culture on a grander scale. In education, we have been taught of the biases and different viewpoints that differ from the initial story propagated by the Canadian government. Yet, even when most of this generation are aware of this oppression, the Native people’s culture have not been restored. I sense a certain kind of irony, do you not? Perhaps, do you think that the cultural genocide is ongoing, albeit much more covertly and in a much more ‘civil’ way?
Cheers,
Lorraine
CamBullen
July 13, 2016 — 12:20 pm
Hi Lorraine,
Thanks for your comment, the continuation of this cultural genocide is a difficult but important topic. In my opinion the cultural genocide may very well be continuing, but (hopefully) not in the intentional way in which it was conducted in the past. Rather, I think what we are seeing are the repercussions from centuries of mistreatment, combined with the incredible inertia of the status quo. I think many people become overwhelmed when they try to contemplate the debt owed to Indigenous Peoples, and decide that since they can’t fix it completely they won’t try. I’m not advocating for this response, but I know that it is something I myself have experienced with other issues (such as environmental issues). My hope is that with time, as younger generations who -as you mentioned- are more familiar with the issues and who are more willing to look to novel solutions come into power we will find ways to overcome this stagnation and begin making amends.
Thats just my thoughts though, I’m sure there are other ways of looking at this complex issue.
Cam
Charlotte Grant
July 13, 2016 — 9:01 pm
Cam! Thank you so much for illuminating the gendered nature of The Indian Act, in addition to the many other elements that you and others have discussed above. I answered the same question using The Indian Act (and coincidentally randomly clicked on your page from the main English 470 blog) and did not elaborate on the use of gendered language in the Act – there is only so much room in a 600-word blog post! It is such an important point, and of course is not surprising based on the time period of enactment, but is disturbing nonetheless. I cannot help but notice the definition of the term “Indian” on the first page of Chapter 18 of the Act:
“3. The term “Indian” means
First. Any male person of Indian blood reputed to belong to a
particular band ;
Secondly. Any child of such person ;
Thirdly. Any woman who is or was lawfully married to such person”
YIKES – how scary to think that not only are women the third ones in order, but their status is completely tied to who they are married to. I do not have anything eloquent to say. Just YIKES.
It is also poignant to think about Indigenous women when considering the residual consequences of residential schools and cultural genocide. This goes much further beyond the language used in official documents, and the impacts can be seen in various levels of First Nations communities, many of which were also formerly matrilineal. Worse still, “Aboriginal women have been described as facing a “double-burden” – that for being discriminated against as a woman, and further for being Aboriginal” (http://indigenousfoundations.arts.ubc.ca/home/community-politics/marginalization-of-aboriginal-women.html). When we consider the (often unsung and even discredited) crucial role of mothers and women in society, we cannot be surprised at some of the negative consequences felt by so many First Nations families and communities when their women have been especially discriminated against, abused, marginalized, and mistreated.
CamBullen
July 13, 2016 — 9:13 pm
Hi Charlotte,
Thanks for your comment! The link you provided was very interesting, and gave me a greater insight into the profound burdens placed upon Indigenous women outside of the Indian Act. I agree that understanding the combined implications of racism and sexism help us to better understand the true extent of the negative consequences felt by so many Indigenous families and communities.
Cam
Samantha Smirfitt
July 13, 2016 — 11:47 pm
Hi Cam!
The Indian Act of 1876 definitely evokes emotions for me, despite how unfamiliar I am with the specific acts. Your point about how “1876 did not mark the start of the genocide” really struck me. To me, the laws of what defines an Indian and their status seems barbaric to me, but when I think about how they may have been treated worse before the act was written – I can’t even find a word to match the emotion I feel! I’m glad you touched upon the sexism Indigenous women faced. Too often, their sex is dismissed when their gender is an integral part of the cultural genocide that occurred to the Indigenous peoples.
Thank you for your post!
CamBullen
July 14, 2016 — 6:44 am
Thanks for your comment Samantha! I’m glad you liked the post, despite the bleak nature of the subject.
Cam
NickBabey
July 14, 2016 — 3:44 pm
Great post.
I had not considered the possible effect of expediency on the creation of a national myth before, but now that you have shed light on it, such a thing makes a great deal of sense. Nationalism is a tool (or a weapon) before anything else, and it is no conspiracy that it can be utilized by the state to mobilize and concentrate the power of the nation. If the two World Wars are not enough of an example, than our current ‘War Against Terror’ should suffice.
Perhaps, then, the goal of the Indian Act was to expedite the creation of a Canadian national myth by way of minority assimilation, putting the power of nationalism in the hands of the colonial state. By erasing the identity of First Nations, the Canadian government at the time would be able to form a single national identity based around the “white civility” you have discussed above.
Power often, if not always, plays the most major role in political decisions, especially when they are international in scope. Relations between colonialists and natives were international in all respects, and the consolidation of power over the Canadian frontier would have been of the utmost importance to the Canadian/British government at the time. Viewed through this lens, the racist (and sexist) rhetoric of the Indian Act is the means to an end, rather than the driving force behind the document. This may help to explain (not excuse) the brutality brought about by the Act itself.
CamBullen
July 14, 2016 — 4:06 pm
Hi Nick,
Your logic makes a lot of sense to me. As awful as it is, racism and sexism have been powerful tools throughout Canadian (and world) history, and as you explained can be used as a means to an end. In my mind this almost makes the racism and sexism worse. Individuals or societies who are discriminatory out of ignorance or fear I can at least understand, but the calculated cruelty of using racism and sexism to achieve another goal is almost beyond belief.
Cam
HeatherJames
July 18, 2016 — 2:47 pm
Hey Cam,
Great introduction to this post and look at all your dialogue – awesome! It is a good reminder that no matter what side of the legislation we’re on, we all react to it in different ways, and that it is by no means the beginning of oppressive legislation for Aboriginal peoples in Canada.
As a First Nations and Indigenous Studies major, I’ve spent a bit of time discussing the goal of settler colonization and the goal of legislation like the Indian Act. Of course I am not an expert by any means, and I would agree with you that enfranchisement is a goal, but I’ve come to see that the goal, or the means of the settler colonial project, is firstly the displacement of Indigenous people off Indigenous land for the ends of increase in wealth (via resources, land, infrastructure). I think a way of doing this is through enfranchisement, but I honestly believe that colonialism is not concerned with whether Aboriginal people assimilate or not – as long as the get off their lands and disappear somehow. I think enfranchisement is just a mild way (in opposed to mass killings, which obviously happened as well) of creating symptoms of genocide.
I think this quote from Tuck and Yang’s, “Decolonization is not a metaphor,” explains my point a bit more clearly:
“Within settler colonialism, the most important concern is land/water/air/subterranean earth (land, for shorthand, in this article.) Land is what is most valuable, contested, required. This is both because the settlers make Indigenous land their new home and source of capital, and also because the disruption of Indigenous relationships to land represents a profound epistemic, ontological, cosmological violence. This violence is not temporally contained in the arrival of the settler but is reasserted each day of occupation. This is why Patrick Wolfe (1999) emphasizes that settler colonialism is a structure and not an event. In the process of settler colonialism, land is remade into property and human relationships to land are restricted to the relationship of the owner to his property. Epistemological, ontological, and cosmological relationships to land are interred, indeed made pre-modern and backward. Made savage” (5).
Wonder what your thoughts on that is?
Thanks,
Heather
Tuck, Eve and K. Wayne Yang. “Decolonization is not a metaphor.” Decolonization: Indigeneity, Education and Society 1.1 (2012) : 1-40. Web. 14 July 2016. Found: http://decolonization.org/index.php/des/article/view/18630/15554
CamBullen
July 18, 2016 — 3:14 pm
Hi Heather,
Thanks for your comment! While you say you aren’t an expert you certainly seem to have more experience with this topic than I do! Your arguments (as well as those in the quotation are compelling, and I would have to agree with you that it seems like the primary goal for the colonialism project was the accumulation of wealth and resources. And I think – to use the language of expediency once again – the cultural genocide to which The Indian Act of 1876 contributed expedited and eased this process.
As I mentioned in a previous comment, I think it is important to recognize the discomfort and fear associated with living with the ‘other’ that existed at this point in history. Assimilation was a way of getting rid of the ‘other’ and creating a homogenous society.
I really like the idea from the quotation of thinking of colonialism as a structure rather than an event!
Cam