The Province of Ontario is the most populous province in Canada, home to 38.5% of Canada’s national population as of the 2021 census. Located in Central Canada, it is the political, economic, and cultural heart of the country. Its capital, Toronto, is the nation’s largest city and financial centre, while Ottawa, the national capital, lies along Ontario’s eastern edge. Ontario is bordered by Quebec to the east and northeast, Manitoba to the west, Hudson Bay and James Bay to the north, and five U.S. states to the south — Minnesota, Michigan, Ohio, Pennsylvania, and New York — mostly along a 2,700 km (1,700 mi) boundary formed by rivers and lakes in the Great Lakes–St. Lawrence drainage system. Though Ontario is the second-largest province by total area after Quebec, the vast majority of its people and arable land are concentrated in the warmer, more developed south, where agriculture and manufacturing dominate. Northern Ontario, in contrast, is colder, heavily forested, and sparsely populated, with mining and forestry serving as the region’s primary industries. But Ontario is more than just a province; it is the crucible of English-speaking Canada.
In 1784, after the American Revolution, Loyalist settlers arrived with intention, bringing with them the legal traditions, religious institutions, and steadfast allegiance to the Crown that had shaped their former world. They sought to uphold a civilisational order rooted in monarchy, Church, and Law, and to establish a society founded on duty, hierarchy, and restraint. From these early Loyalist settlements, beginning at Kingston, a distinct political and cultural tradition emerged. It was neither British nor American. It became the foundation of a new people.
Today, the descendants of these settlers form the core of an ethnocultural identity known as Anglo-Canadian. Numbering over ten million across the country, and more than six million in Ontario, Anglo-Canadians are known for their enduring institutions: constitutional monarchy, common law, Protestant-rooted civic morality, and a national ethos shaped by loyalty and order. This cultural framework shaped Ontario’s development across every sphere of life.
Loyalists built the province’s schools, banks, and legal systems. They established its early industries, including agriculture, forestry, mining, and railroads, and later came to dominate the professional sectors of law, education, public administration, and finance. Their shining city, Toronto the Good, became the centre of Canadian banking and corporate life, while small towns across the province were anchored by courthouses, parish churches, and grain elevators.
Language and schooling played a central role in shaping the Anglo-Canadian character. Ontario’s education system, from common schools to universities, was built to transmit British values, civic order, and the English language. Protestant denominational schools and later public grammar schools taught the children of settlers to read scripture, study British history, and speak in the elite formal register of English Canada. Institutions such as Upper Canada College, Queen’s University, and the University of Toronto became pillars of elite formation, producing the clergy, lawyers, teachers, and administrators who carried the culture forward.
Culturally, Anglo-Canadians preserved a rhythm of domestic and seasonal life rooted in British tradition but adapted to the northern landscape. Autumn fairs, apple bobbing, and harvest suppers marked the calendar in rural communities. Roast beef, butter tarts, mincemeat pies, and tea with milk became the everyday fare of farmhouses and urban kitchens alike. Sunday observance, cenotaph ceremonies, school uniforms, and service clubs reflected a moral seriousness and civic sense inherited from the Loyalist project. It is this tradition that formed the structural spine of its political and cultural development.
Fortissax, “Loyal she Began, Loyal she Remains”, Fortissax is Typing, 2025-07-07.
October 9, 2025
QotD: Ontario and the Loyalists
October 6, 2025
QotD: Britain’s immigration crisis
The graciousness of the locals, the ideal, depends on the notion that the host country is regarded as something special, a desirable thing, something worthy of respect.
But massive, indiscriminate immigration undermines that ideal. If seemingly anyone can walk in and demand goodies, any ill-mannered flotsam of the world, and if they can do so with no discernible sense of gratitude, or any expectation of such, and with no apparent regard for the norms and values of the host society, as if they were unimportant, then the indigenous population may feel they have little reason to be gracious. Indeed, being gracious may be something of a struggle.
I realise that even the idea that the locals might dare to think in such terms – of being the gracious host – is, for some, anathema, a basis for tutting and scolding. But the sense that the value of one’s society – one’s home – is being pissed away, sold off cheap, is not a promising basis for coexistence.
And yet here we are.
Doubtless there are progressives who would regard the “gracious host” attitude as wickedly hierarchical and “othering”, or even racist. But I suspect it’s how quite a few people process a sudden influx of newcomers, regardless of the gasping of lefties. I suspect that something along those lines is a necessary precondition of any subsequent coexistence. A social lubricant.
And were I to relocate to, say, South Korea, I think I would feel much like a guest – and feel a corresponding obligation to be on my best behaviour. Possibly on an indefinite basis. I very much doubt I’d feel entitled to disregard queueing norms, or to, quite literally, shit on the doorsteps of the indigenous.
But hey, maybe that’s just me.
David Thompson, Explaining Civilisation”, Thompson, Blog, 2025-07-01.
September 30, 2025
QotD: The modern cult of “victimhood”
Oppressed by whom?
Oppressed, actually, by the implied permission that is granted in advance, to looters, and rapists, and thugs, and amateur neighbourhood terrorists, by that very satanic idea of victimhood, and its practical corollary, that if you can play the victim, you can manoeuvre yourself into a position to victimize everyone around you.
David Warren, “Bad Gumbo”, DavidWarrenOnline, 2005-09-03.
September 22, 2025
HBO’s Rome – Ep 12 “Kalends of February” – History and Story
Adrian Goldsworthy. Historian and Novelist
Published 30 Apr 2025Today, we look at the final episode of Season One, which deals with the last days of the conspiracy against Julius Caesar and his murder on the Ides of March — not that the date gets a mention. There is quite a lot of soap-opera stuff in this one, the culmination of character arcs, so less time for politics.
One day, we may do Season Two, but for the moment, that’s all folks!
September 19, 2025
QotD: The sub-generations of Generation X
Then there’s the group that was in high school in the late 1980s. I squeak into this group (barely). We’re the mid-Xers. The real “grunge” generation. If Dazed and Confused is a pretty decent late-90s approximation of late-70s high school kids, then the best description I can give you of a “grunge” kid is the movie Deadpool. Made in 2016, by guys who were born in the mid-1970s. That’s grunge, in a way Kurt Cobain couldn’t even imagine. Fourth wall breaks! Sarcastic asides about the fourth wall breaks! Profanity! Masturbation jokes! And snark, snark, snark — unrelenting snark, about everything, all the time. Every second of that movie screams “I can’t believe you fags are amused by this, but since you obviously do, here’s lots more! Choke on it!!!”
The writers obviously wanted to work on Buffy the Vampire Slayer, but Joss Whedon was too cool for them — imagine the twisted psyche of a person who thinks Joss Whedon is cool — and Sarah Michelle Gellar just laughed at them, so they made Deadpool out of spite.
Then there’s the late Xers. They were in high school in the late 1990s, which is why us oldsters call them “Millennials” (as the term is now used, it seems to mean “those born around 2000”, i.e. the generation just now getting out of college. We took it to mean “those who were just getting out of college around the turn of the century”). Obviously I use the Internet. I’m using it now, but I’m not on the internet, and I’m certainly not an Internet Person. The very late Xers are Internet People. The very first Internet People; they invented the concept of Internet People. Mark Zuckerberg (born 1984) is a late Xer. The people behind Twitter (Jack Dorsey born 1976; Biz Stone 1974; Evan Williams 1972) are mid-Xers; they were ahead of the curve.
Severian, “Addendum to Previous”, Founding Questions, 2022-02-24.
September 18, 2025
QotD: Americans, poker, and chess
J.H. Donner, “The King: Chess Pieces”, New In Chess, 2008.
September 15, 2025
HBO’s Rome – Ep 11 “The Spoils” – History and Story
Adrian Goldsworthy. Historian and Novelist
Published 23 Apr 2025This time we look at episode 11 — and only this episode as there is more to talk about when it comes to the historical background. Some of the plot doesn’t fit too well to the actual history, but there are some nice details that crop up and make it worthwhile. In the main, I get excited about a coin and a court.
September 14, 2025
History of Britain VIII: Welsh, Picts, and Irish in the Early Middle Ages
Thersites the Historian
Published 7 Mar 2025In this video, we look at the other major ethnic groups in the British Isles and trace their development, insofar as our limited sources allow.
September 10, 2025
Space Nazis! Evil Empires and Historical Memory
Feral Historian
Published 30 Jun 2022A brief look at the echo of Nazi Germany and its impact on American sci-fi, with a focus on Star Wars because it’s endured for nearly half a century.
September 9, 2025
Uh-oh. It’s not a good sign to see your town’s name in Not the Bee
We’ve lived in Bowmanville for ten years and in that time the demographics have changed substantially. Some of those changes have been positive, but others have definitely been negative:
Video out of Bowmanville, Ontario, shows Southeast Asian men (do with that what you will) flipping salmon out of a small stream during the annual salmon run back to their spawning locations.
Early September is peak salmon-fishing season. Fisherman across the continent catch millions of fish as they return upriver to spawn.
But it is highly illegal to catch salmon near their actual spawning sites (especially with nets), which includes Bowmanville (upriver from Lake Ontario). It is also unsafe, as the fish die off in mass numbers after spawning, making the meat inedible.
Despite this, migrants have been seen poaching fish in the area for several years (at least).
In the comment section, some people shared stories of their own, including this anecdote from Port Hope, Ontario.
Over the summer, SE Asian men went viral in Muskoka, Ontario, for filming themselves shooting up a local bridge and river. Locals say they have reported such incidents for years, but despite the danger and the leftover environmental pollution, authorities have been slow to act.
September 8, 2025
Ancient Historian Reviews Monty Python’s Life of Brian | Deep Dives
History Hit
Published 1 May 2025In this new video, classicist Honor Cargill-Martin delves into the iconic Monty Python’s Life of Brian. Is it historically accurate or is it a very naughty film?
00:00 Intro
00:53 Judea A.D. 33
01:55 Colosseum?
06:56 People’s Front of Judea
10:28 “What have the Romans done for us?”
16:05 Roman Grafitti
19:44 Hypocaust
23:30 Biggus Dickus
28:42 “Crucifixion?”
30:37 “… release a wrong doer from our prison”
32:09 “I’m Brian!”
(more…)
September 7, 2025
QotD: Generation X
The concept of “selling out” — and the degree to which that notion altered the meaning and perception of almost everything — is the single most nineties aspect of the nineties. The complexity, nuance, and application of the term sellout was both ubiquitous and impossible to grasp. Nothing was more inadvertently detrimental to the Gen X psyche.
Or, as I like to put it, we were so obsessed with “authenticity” that we took as our guru an exquisitely sensitive longhaired goof who fronted a band named after spooge. […] But Klosterman does have genuine insights sometimes:
The detail always noted in remembrances of the Bronco chase is the throngs of bystanders cheering for Simpson as the car rolled down the freeway, congregating on overpasses and holding makeshift cardboard signs proclaiming, “The Juice Is Loose”. It seemed perverse then and still seems perverse now. Yet this can also be understood as the primordial impulse of what would eventually drive the mechanism of social media: the desire of uninformed people to be involved with the news, broadcasting their support for a homicidal maniac not because they liked him, but because it was exhilarating to participate in an experience all of society was experiencing at once.
Sailer thinks that’s clever and perceptive, and I agree. Too bad you have to read some masturbatory bullshit about Zima to get to it.
Sadly, he doesn’t take that out a step (or, at least, he doesn’t get quoted doing so in Sailer’s review). Here’s Klosterman’s verdict on why Gen X, for all its faults, wasn’t so bad:
The enforced ennui and alienation of Gen X had one social upside: Self-righteous outrage was not considered cool, in an era when coolness counted for almost everything. Solipsism was preferable to narcissism. The idea of policing morality or blaming strangers for the condition of one’s own existence was perceived as overbearing and uncouth. If you weren’t happy, the preferred stance was to simply shrug and accept that you were unhappy.
True enough, but look: Of all the things that made the Boomers so fucking insufferable, right near the top was their utter inability to let go of their youth. Instead of seeing Forrest Gump as a metaphor so unsubtle, an anvil to the head seems sneakier, they thought it was a lighthearted celebration of a simpler, more innocent time. We knew better. Since they couldn’t let go of their youth, we made “being old and jaded long before our time” into our signature thing.
But where, my fellow alterna-dudes, is that attitude now, when it matters? We’re in the same position in 2022 as our parents were in 1992: Staring down the barrel of middle age, teeing off on life’s back nine, pick your metaphor. It’s time to put away childish things. Grow the fuck up already, the way we wish our parents would’ve done for us back in 1992. Instead, we’re letting our lunatic children smear their pathologies all over what’s left of America, because … ?
I know why Klosterman does it: That’s what they pay him for. What’s our excuse?
Severian, “A Meta-Review”, Founding Questions, 2022-02-24.
September 2, 2025
Too much empathy can be more dangerous than too little
Spaceman Spiff explains why boundaries matter, in so many different areas of modern life:
Empathy is a virtue many strive to demonstrate. But few will discuss its downsides. Why it is not universally good or useful. How it can be misdirected.
In some situations it is lethal. It can reflect a suicidal urge we now see in Western nations.
Much empathy in society is in fact sentimentality, which is dangerous. Sentimental ideas about mixing cultures, elevating poor performers through quotas, or tinkering with traditional gender roles have real world effects.
With such an emphasis on empathy, which many think of as niceness, we overlook the need for boundaries to maintain a functioning society.
This is the issue at the heart of much that is damaging us today.
Individual rights
We live in an era that champions individual rights to an almost autistic degree. This is a product of Western liberalism, which now seems to be entering its terminal phase as its effects ultimately destroy what made Western societies strong.
Since an individual’s rights trump everything we cannot easily enforce boundaries our ancestors could take for granted. Try challenging a gay pride parade or transgender material in schools on the grounds of public decency and the least you can expect is to lose your job.
Profound changes have happened just in the last few decades and all in the name of individual rights. The erosion of boundaries on behaviour is one of the most visible aspects of this.
Physical boundaries
The concept of boundaries is almost universal and spans everything from the mundane to the spiritual.
Most countries recognize the right to private property and inherent within this is the notion of boundaries. My car is mine and no one else’s, for example.
This is applied to our homes and gardens. These are ours and defendable from theft. Ultimately this in turn includes a neighbourhood or locale, even a region or state. All these things have visible boundaries that demarcate where they begin and end.
Most famously this applies to national borders, a traditional form of boundary in use for thousands of years. Failing to enforce this barrier is national suicide. The world is not like us and if it comes to us we will look like the world in return. Borders keep the barbarians out.
Everyone instinctively grasps these kinds of boundaries. We close our windows and have locks on our doors because of this understanding.
Using boundaries to exclude others feels natural.
Cultural boundaries
Less explicitly visible are cultural boundaries, often transmitted via tradition and convention. We have spent the last century attacking many of these as old fashioned, with little pause to consider why tradition emerges in the first place.
Marriage between men and women. Complementary gender roles. Sexual mores kept private. The sanctity of childhood, its innocence protected from intrusion.
As we removed constraints in the name of progress we destroyed much of the glue that held our societies together. We are now watching things unravel as people marry less and produce fewer children. We see widespread mental illness and anguish as the few basic certainties of life are destroyed in the name of progress.
People don’t know who or what they are when cultural boundaries are deleted. Women, men, natives, newcomers, the working class. Who are we really without some certainties in life?
August 30, 2025
HBO’s Rome – Ep 9 “Utica” and Ep 10 “Triumph” – History and Story
Adrian Goldsworthy. Historian and Novelist
Published 26 Mar 2025This time we look at Episode 9, which begins with the aftermath of the Battle of Thapsus in 46 BC and also Episode 10 which focuses on Caesar’s Triumph — one rather than the four he celebrated over the course of several weeks in 46 BC. There is less history and more character-driven elements in these two episodes, so to make the video the same sort of length as the others in the series, I have combined the two.
00:00 Episode 9 “Utica”
19:48 Episode 10 “Triumph”
August 24, 2025
QotD: Police culture
Cops form a culture all to themselves, like professional soldiers, and usually have little to do with those who are not cops. They do call us “civilians”. […] They also call us “assholes” and say that the public just consists of criminals who haven’t been caught yet. I know because I was there at one time.
Yeah, I understand the theory that they’re civilians, too. I repeat that it’s bullshit. What they are, in fact, is an occupying military force, with strategic bases in every hamlet in the nation — which is why they and their hangers-on lie to us and possibly to themselves about being civilians, too.
They are the very standing army that the Founding Fathers were afraid of.
L. Neil Smith, “Letter from L. Neil Smith” Libertarian Enterprise, 2005-05-01.
