In the National Post, Jonathan Kay explains how Canadian governments find themselves in the situation where the basic laws of the land can be flouted at will by a small extremist faction and the police are unwilling to do more than bare peacekeeping duties:
If you find yourself astounded by the current situation in Canada, whereby protesters have been allowed to shut down a rail network that remains a backbone of passenger travel and industrial transport (and whose coast-to-coast completion in 1885 became a symbol of national unity), it’s useful to revisit the accumulation of symbolic gestures that have steadily destroyed the moral authority of our governments to push back at any assertion of Indigenous rights and grievances. For years, our leaders offered reflexive acquiescence to increasingly expansive claims that Canada remains a white supremacist dystopia, culminating in last year’s campaign to convince us not only that modern Canada is a “genocide” state, but that even the act of expressing disagreement with this description makes you a sort of metaphorical train conductor on the rails to Canadian Dachau. Having publicly tattooed their guilty settler souls with every imaginable hashtag, our leaders now apparently find themselves stopped from restoring the rule of law.
The rails to hell are laid with good intentions. And there is nothing that now signals goodness in Canadian public life more than the land acknowledgment. Certainly, no one can argue with the historical truth that Indigenous peoples populated Canada for thousands of years before the arrival of Europeans. But words have meaning. And the well-understood meaning of these acknowledgments is that Indigenous peoples exercise a sort of broad, vaguely defined moral sovereignty over lands “owned” by Canadian governments, corporations and private citizens — including the lands on which we have constructed roads, rails, ports and legislatures. And since this sovereignty apparently now may be asserted at any time, for pretty much any reason, we have effectively lost the ability to enforce the systematic organization of property rights on which every functional society, Indigenous or non-Indigenous, depends.
The push to recognize Indigenous sovereignty over ancestral lands stretches back generations, an effort rooted in very real constitutional and treaty rights. But what I am describing here is not this formally bounded legal campaign, but rather the more general insistence that the entire country remains stained by original sin, and so must be purified by an open-ended, quasi-spiritual process of “decolonization.” This project began in earnest in 2017 as a counter-reaction to the perceived jingoism of the Canada 150 celebrations. Within the rarified corners of the literary and arts milieus (in which I found myself embedded at the time), decolonization quickly became a sort of state religion, complete with decolonization-themed sensitivity training and confession rituals.
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The people doing the protesting are led by dissidents within one of the affected Indigenous communities, amplified by a critical mass of white environmentalists who are perfectly happy to cherry-pick Indigenous causes based on how well they line up with their own Anti-Racism/Critical Studies term-project requirements. Indeed, there is a certain type of very self-satisfied white Canadian leftist who sees himself as a real-life Lorax. Drawing on antiquated noble-savage stereotypes from the past, these decolonization super-allies cast Indigenous people as their little bar-ba-loot bears. And it just ruins their day when Indigenous leaders refuse to grab their tummies, moan for the CBC cameras, or read their bar-ba-loot scripts.
There is a larger hypocrisy at play here, too. Justin Trudeau and his entourage — currently on world tour, hoping to convince African and Caribbean leaders to hand him the shiny trophy of a UN Security Council seat — don’t take the train much. They fly. So, too, do the provincial politicians passing the buck in equal measure, not to mention the national broadcast journalists offering maudlin profiles of the demonstrators. Forcing ordinary travellers to bear the burden of upholding officially sanctioned upper-middle-class social-justice pieties isn’t “progressive.” It’s reactionary, snobbish elitism with a progressive façade.
