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 both controlled every aspect of Indian life and provided ways of understanding Indigenous identity, however, it is an extremely controversial piece of legislation which governs matters such as Indian status, bands, and reserves as its goal was assimilation that intended to end the cultural, social, economic, and political distinctiveness of Indigenous people (Hanson). For example, one of the goals of this set of laws was to shift Indigenous culture from a system of redistribution to one of private property ownership, like western colonial society (Hanson). The act aimed to eradicate and assimilate Indigenous culture into Euro-Canadian society as a consolidation of past colonial efforts (Henderson). Another criticized aspect of the Indian Act was the gender discrimination, which completely relied on Indigenous women’s status on that of her husband (Hanson). These laws are overarching and controlling as they authorize control over band councils and the right to practice their culture and traditions, such as banning potlaches and sun dances, and although the act has gone through various changes and amendments since it was passed in 1876, it remains largely the same (Hanson). The Indian Act has “enabled trauma, human rights violations, and social and cultural disruption for generations of First Nations peoples,” (Henderson), however, it also outlines the Canadian government’s obligations to Indigenous people as well as ‘status’ and certain rights that come with Indian status (Henderson).

Beginning in 1879 and lasting for over 100 years, tens of thousands of First Nations children were forced to attend residential schools with the goal of cultural genocide and assimilation, where these children suffered abuse and neglect, with the policy to “kill the Indian in the child” (Montpetit). Without legal acts such as the Indian Act, the government would’ve had a much more difficult time in instituting such measures of assimilation.

There have been many amendments and variations to the Indian Act of 1876, including the 1951 amendments. Due to Canadians growing understanding of human rights the most oppressive sections of the Indian Act were removed, such as the ban of Indigenous people practicing their cultures and traditions like the potlach (Hanson) as well as Indigenous people able to bring about land claims against the Canadian government (Henderson). Likewise, in 1969 the White Paper Policy was proposed in hopes of greater equality for Indigenous, however, this was rejected by many Indigenous people on the grounds that assimilation into Canadian society was not a means to achieve equality (Hanson). Although the Indian Act is highly problematic, it has not been abolished because it is legally and historically important for Indigenous people, as it highlights the unique historical and constitutional relationship Indigenous peoples have with Canada and the Canadian government (Hanson). Many Indigenous people have a complex relationship with the Indian Act, as many denounce the paternalism and problematic aspects, yet are reluctant to give up its advantages, such as tax exemptions in reserves (Montpetit).

Coleman’s ideas on white civility state that it is a project that began with colonialism and still continues today to create a Canadian identity that is ‘white and civil’ (Coleman). In my opinion, my findings do support Coleman’s idea of a project of ‘white civility,’ as his ideals of a project are exemplified in the events with Indigenous peoples relationship with the Canadian government. Coleman states that the project began with colonization, so the Indian Act of 1876 would be another step or success in the project as it dismantled the rights of Indigenous people and idealized westernized, white colonialists. Although some of the act has been amended and removed, it is still a highly problematic set of laws that encourage Coleman’s ideas of ‘white civility’. A specific example of this would be residential schools, as the goal was to completely assimilate the Indigenous children into mainstream, white, and westernized society, to take the Indian out of the child, creating the perfect system for creating a white and civil Canadian identity. Today, an example would be the pipeline protests and Canadian government’s methods of devaluing Indigenous hereditary leader’s opinions on the pipeline project.

Works Cited

Hanson, Erin. “The Indian Act.” Indigenousfoundations, indigenousfoundations.arts.ubc.ca/the_indian_act/.

Henderson, William. “Indian Act.” The Canadian Encyclopedia, 2006, www.thecanadianencyclopedia.ca/en/article/indian-act.

Montpetit, Isabelle. “Background: The Indian Act | CBC News.” CBCnews, CBC/Radio Canada, 14 July 2011, www.cbc.ca/news/canada/background-the-indian-act-1.1056988.