Quotulatiousness

February 26, 2025

Colonialism was so bad … that we have to make shit up about how evil it supposedly was

In the National Post, Nigel Biggar recounts some of the most egregious virtue signalling by western elites over the claimed evils of colonialism … even to the point of inventing sins to confess and obsess over:

Meanwhile, in Australia, there’s the extraordinary career of Bruce Pascoe’s 2014 book, Dark Emu. This argues that Aborigines, far from being primitive nomads, developed the first egalitarian society, invented democracy, and were sophisticated agriculturalists. Such was the morally superior civilization that white colonizers trashed in their racist greed. Named Book of the Year, Dark Emu has sold more than 360,000 copies and was made the subject of an Australian Broadcasting Company documentary.

Yet, it has been widely criticized for being factually untrue. Author Peter O’Brien has forensically dismantled it in Bitter Harvest: The Illusion of Aboriginal Agriculture in Bruce Pascoe’s Dark Emu (2020). And in Farmers or Hunter Gatherers: The Dark Emu Debate (2021) — described by reviewers as “rigorously researched”, “masterful”, and “measured” — eminent anthropologist Peter Sutton and archaeologist Keryn Walshe dismiss Pascoe’s claims.

Which bring us to Canada. The May 2021 claim by the Tk’emlúps te Secwépemc First Nation to have discovered the “remains of 215 children” of an Indian Residential School was quickly sexed up by the media into a story about a “mass grave”, with all its connotation of murderous atrocity. The Globe and Mail published an article under the title, “The discovery of a mass gravesite at a former residential school in Kamloops is just the tip of the iceberg,” in which a professor of law at UBC wrote: “It is horrific … a too-common unearthing of the legacy, and enduring reality, of colonialism in Canada”. Prime Minister Justin Trudeau ordered Canadian flags to be flown at half-mast on all federal buildings to honour the allegedly murdered children. Because the Kamloops school had been run by Roman Catholics, some zealous citizens took to burning and vandalizing churches, 112 of them to date. The dreadful tale was eagerly broadcast worldwide by Al Jazeera.

Yet, almost four years later, not a single set of remains of a murdered Indigenous child in an unmarked grave has been found anywhere in Canada. Judging by the evidence collected by Chris Champion and Tom Flanagan in their best-selling 2023 book, Grave Error: How the Media Misled us (and the Truth about the Residential Schools), it looks increasingly probable that the whole, incendiary story is a myth.

So, prime ministers, archbishops, academics, editors, and public broadcasters are all in the business of exaggerating the colonial sins of their own countries — from London to Sydney to Toronto. Why?

An obvious reason is the well-meaning desire to raise respect for indigenous cultures with a view to “healing” race relations. But that doesn’t explain the aggressive brushing aside of concerns about evidence and truth in the eager rush to irrational self-criticism.

February 18, 2025

Canadian academic life now entails mandatory indoctrination about “settler colonialism”

In Quillette, Jon Kay talks about the pervasive indoctrination of Canadian university students in that invasive intellectual weed from Australia, “settler colonialism”:

Last month, I received a tip from a nursing student at University of Alberta who’d been required to take a course called Indigenous Health in Canada. It’s a “worthwhile subject”, my correspondent (correctly) noted, “but it won’t surprise you to learn [that the course consists of] four months of self-flagellation led by a white woman. One of our assignments, worth 30%, is a land acknowledgement, and instructions include to ‘commit to concrete actions to disrupt settler colonialism’ … This feels like a religious ritual to me.”

Canadian universities are now full of courses like this — which are supposed to teach students about Indigenous issues, but instead consist of little more than ideologically programmed call-and-response sessions. As I wrote on social media, this University of Alberta course offers a particularly appalling specimen of the genre, especially in regard to the instructor’s use of repetitive academic jargon, and the explicit blurring of boundaries between legitimate academic instruction and cultish struggle session.

Students are instructed, for instance, to “commit to concrete actions that disrupt the perpetuation of settler colonialism and articulate pathways that embrace decolonial futures”, and are asked to probe their consciences for actions that “perpetuate settler colonial futurity”. In the land-acknowledgement exercise, students pledge to engage in the act of “reclaiming history” through “nurturing … relationships within the living realities of Indigenous sovereignties”.

My source had no idea what any of this nonsense meant. It seems unlikely the professor knew either. And University of Alberta is not an outlier: For years now, whole legions of Canadian university students across the country have been required to robotically mumble similarly fatuous platitudes as a condition of graduation. It’s effectively become Canada’s national liturgy.

After my tweet went viral, I was contacted by a US-based publication called The College Fix, which covers post-secondary education from a (typically) conservative perspective. Like many observers from outside Canada, reporter Samantha Swenson couldn’t understand why Canadian students were being subjected to this kind of indoctrination session. “I hope you can answer,” she wrote: “Why do schools make mandatory classes like these?”

I sent Swenson a long 13-paragraph answer — which, at the time, felt like a waste of my time: I assumed the reporter would pluck a sentence or two from my lengthy ramble, and the rest of my words would fall down a memory hole.

So when her article did come out — under the title, Mandatory ‘Indigenous Health’ class for U. Alberta nursing students teaches ‘systemic racism’ — I was pleased to see that I’d been quoted at length. I especially appreciated the fact that Swenson had kept in my point that educating Canadians (especially students in the medical field) about Indigenous issues is important work; and that courses such as Indigenous Health in Canada would provide value if they actually served up useful facts and information, instead of self-parodic faculty-lounge gibberish about “decolonized futurities”.

February 13, 2025

Australia’s most toxic export (so far) – “Settler-colonial ideology”

Filed under: Australia, Books, Cancon, Education, History, Media, Politics, USA — Tags: , , , , — Nicholas @ 05:00

Helen Dale explains how a lunatic fringe Australian notion has grown to be a major ideology in most of the Anglosphere and even as far afield as Israel:

Despite a great efflorescence of literature and especially film about the mafia, it’s a truism to say that it isn’t very good for Sicily. It also hasn’t been very good when exported to other countries, either, spreading violence, corruption, and lawlessness. Well, Australia is to settler-colonial ideology as Sicily is to mafia, and our poisonous gift to the world is, like Sicily’s mafia, one of those things about us that really isn’t for export.

“Settler-colonial ideology” seems a mouthful, but if I describe bits of it to you, you’ll recognise it. Heard Australia Day called “Invasion Day”? You’ve encountered settler-colonial ideology. Been called racist for voting NO in the 2023 Voice Referendum? You’ve encountered settler-colonial ideology. Noticed Aboriginal academics get hired with obviously inadequate qualifications? You’ve encountered settler-colonial ideology.

Many Australians — including me — first encountered settler-colonial ideology at university. Back then, it was a theoretical and foreign concern, and largely in languages other than English (mainly French and Arabic). I do remember one of the “post-colonial literatures” (note the s, the s is important) obsessives trying to convince me that Alan Paton’s Cry the Beloved Country wasn’t a “legitimate book” because its author was white, but back then, this was still a niche view.

Like other Australians confronted with daft academic ideas, I blamed the US or France and ignored my own country’s contribution. Australians aren’t noted for their theoretical acumen, which made this easier. Critical race theory and affirmative action are all-American, while US academics have often executed hostile takeovers of French nonsense like postmodernism or queer theory early on in proceedings. It gets easy to blame America and France.

Easy, but unfair.

I realised how mistaken I’d been when, in October last year, I returned to Australia for a stint. While I was there, I read Adam Kirsch’s On Settler Colonialism: Ideology, Violence and Justice. I did so in part because October 2024 was the one-year anniversary of two important events. Both concerned what Kirsch calls “the ideology of settler-colonialism”.

Kirsch documents a process whereby the French- and Arabic-speaking theorists of post WWII decolonial conflicts — particularly Frantz Fanon — had their ideas grafted (very, very awkwardly) onto dissimilar Australian history and conditions by Australian intellectuals. These were then exported throughout the English-speaking world, likely through academic conferences. This explains how cringeworthy Australian nonsense like land acknowledgments managed to spread first to Canada and then the US in a reversal of the usual process whereby America sneezes and so gives its Hat a cold.

Fanon was a Marxist and a Freudian. His writing seethes with angry bloodthirstiness and pseudoscientific psychodrama, but he was responding to a vicious war of independence and incipient civil conflict. Kirsch notices a pattern where Australian scholars borrow bits of Fanon to give a sanguinary rhetorical garnish to their writing. “Fanon’s praise of violence is a large part of his appeal for Western intellectuals,” he notes. “Many of the sentiments expressed in The Wretched of the Earth, coming from a European or American writer, would immediately be identified as fascistic.”

Australia’s intervention changed the ideology, in some ways making it more destructive. Fanon is shorn of most of his Marxism, for example (can’t have that, won’t be able to recruit rich minorities to the boss class otherwise). The key Australian shift coalesces around an oft-quoted aphorism from historian Patrick Wolfe: “invasion is a structure, not an event”. That is, colonisation trauma is constantly renewed because “settler” is a heritable identity. “Every inhabitant of a settler colonial society who is not descended from the original indigenous population,” Kirsch points out, “is, and always will be, a settler”.

“Settler” here includes people transported to both America and Australia in chains — slaves and convicts. Once it became acceptable to construe one group of people conveyed against their will across thousands of miles of ocean in dreadful conditions as providentially lucky (and genocidal) settlers, it became possible to extend the reasoning to other, similar groups. After all, the only difference between a convict and a slave is the presence or absence of a criminal conviction.

Kirsch’s attempt to explain how Australia was analogised with Fanon’s Algeria and then how Israel was analogised with Wolfe’s Australia is heroic, in part because the casuistry he seeks to unpick is so convoluted. Filtering Fanon through Australian academia and its claim that “settler” is a heritable identity did have the effect of making Jewish Israelis look more like non-indigenous Australians or Americans, however, especially when attention was focussed on European Jewish immigrants to Israel.

January 21, 2025

Claim – First Nations lived sustainably and harmoniously with their natural environment. Reality – “Head-Smashed-In Buffalo Jump”

Filed under: Cancon, Education, History, USA — Tags: , , , , — Nicholas @ 03:00

Pim Wiebel contrasts how children are taught about how First Nations before contact with Europeans were living fully sustainable lives in a kind of Garden of Eden until the white snakes man arrived and the rather less Edenic reality:

Head-Smashed-In Buffalo Jump near Fort McLeod, Alberta.
Photo by Mike via Wikipedia Commons.

Among the many “proofs” offered in First Nations circles to support the claim of a pre-contact Eden imbued with an ethos of environmental harmony, is the idea that before the Europeans arrived, the buffalo was considered sacred, treated with great respect, and killed only in numbers that would sustain it in perpetuity.

Each of these notions require scrutiny.

For the Great Plains tribes, the buffalo was an essential source of food and of materials for tools, clothing and lodges. It is unsurprising that the buffalo featured prominently in tribal mythology. Among the Blackfoot, the animal was considered Nato’ye (of the Sun) sacred and to have great power. Buffalo skulls were placed at the top of the medicine lodges and prominently featured at communal ceremonies.

It is ubiquitously asserted that the tribes only killed as many buffalo as they needed for their sustenance between hunts, and that every part of the animal was used. A Canadian history website suggests, “The buffalo hunt was a major community effort and every part of the slaughtered animal was used“. An American publication states, presumptuously: “It’s one of the cliches of the West; Native Americans used all the parts of the buffalo. It’s something that almost everyone knows, whether you are interested in history or not.” The Assembly of First Nations weighs in, teaching Canadian school children in their heavily promoted “Learning Modules”, that “Hunters took only what was necessary to survive. Every part of the animal was used.”

But was the Indigenous relationship with the buffalo in reality one of supreme reverence? Was every part of the animal used, and were the buffalo always killed only in numbers that would satisfy immediate needs while ensuring the sustainability of the herds?

The evidence suggests something quite different.

Archaeologists have studied ancient buffalo “jump sites”, places where Indigenous bands hunted buffalo herds by driving them over high cliffs. Investigations of sites from the Late Archaic period (1000 B.C. to 700 A.D.) reveal that many more buffalo than could be used were killed and that rotting heaps of only partially butchered bison carcasses were left behind.

Buffalo jumps continued to be used as a hunting method long after first contact with Europeans. Early Canadian fur trader and explorer Alexander Henry, made the following entry on May 29th, 1805 in his diary of travels in the Missouri country: “Today we passed on the Stard. (starboard) side the remains of a vast many mangled carcasses of Buffaloe which had been driven over a precipice of 120 feet by the Indians and perished; the water appeared to have washed away a part of this immense pile of slaughter and still there remained the fragments of at least a hundred carcasses they created a most horrid stench. In this manner the Indians of the Missouri distroy vast herds of buffaloe at a stroke.

Alexander Henry described how the buffalo jump unfolded. The hunters approached the herd from the rear and sides, and chased it toward a cliff. A particularly agile young man disguised in a buffalo head and robe positioned himself between the herd and the cliff edge, luring the animals forward. Henry was told on one occasion that the decoy sometimes met the same fate as the buffalo: “The part of the decoy I am informed is extremely dangerous if they are not very fleet runers the buffaloe tread them under foot and crush them to death, and sometimes drive them over the precipice also, where they perish in common with the buffaloe.”

The Blackfoot called their jump sites Pishkun, meaning “deep blood kettle”. It is not difficult to imagine the horrendous bawling of the animals that suffered physical trauma from the fall but did not immediately succumb. Did the hunters have the ability, or even make an attempt, to put them out of their misery with dispatch? We do not know.

December 22, 2024

Canada’s founding peoples

Filed under: Britain, Cancon, History, USA — Tags: , , , , , — Nicholas @ 05:00

Fortissax contrasts Canadians and Americans ethnically, culturally, and historically. Here he discusses Anglo-Canadians and French-Canadians:

The arms of Canada include those of England, Scotland, Ireland and France in that order.

To understand Canada, you must first understand its foundations.

Canada is a breakaway society from the United States, like the United States was a breakaway society from the British Empire. You might even argue that Britain represented a thesis, America an antithesis, and Canada the synthesis.

Anglo-Canadians

Anglo-Canadians are descendants of the Loyalists from the American Revolution. They were North Americans, not British transplants, as depicted in American propaganda like Mel Gibson’s The Patriot. They shared the same pioneering and independent spirit as their Patriot counterparts. All were English “Yeoman” or free men. American history from the Mayflower to 1776 is also Canadian history. It is why both nations share Thanksgiving. Some historians have identified the American Revolution as an English civil war, and this is a fairly accurate assessment.

The United States’ founding philosophy was rooted in liberalism; it is a proposition nation based on creed over blood, shaped by Enlightenment thinkers like Edmund Burke and John Locke, now considered “conservative”. American revolutionaries embraced ideals of meritocracy, individualism, property rights, capitalism, free enterprise, republicanism, and democracy, which empowered the emerging middle class.

Anglo-Canada’s founding philosophy is British Toryism, emerging as a traditionalist and reactionary force in direct response to the American Revolution. During the revolution, many Loyalists had their private property seized or redistributed, suffered beatings in the streets, and in the worst cases, faced public executions or the infamous punishment of tar and feathering. Canadian philosopher George Grant, who is considered the father of Anglo-Canadian nationalism, traced their roots to Elizabethan-era Anglican theologian Richard Hooker.

Canada’s motto, Peace, Order, and Good Government (POGG), reflects a philosophy in stark contrast to the American ideal of life, liberty, and the pursuit of happiness. Anglo-Canadians valued God, King, and Country, emphasizing public morality, the common good, and Tory virtues like noblesse oblige — the expectation and obligation of elites to act benevolently within an organic hierarchy. While liberty was important, it was never to come at the expense of order. Canadian conservatism before the 1960s was not a variation of liberalism, as in the U.S., but a much older, European, and genuinely traditional ideology focused on community, public order, self-restraint, and loyalty to the state — values embedded in Canada’s founding documents.

Section 91 of the Constitution Act, 1867, empowers Parliament to legislate for the “peace, order, and good government” of Canada, giving rise to Crown corporations like Ontario Hydro, the CBC, and Canadian National Railway — state-owned enterprises. Canada’s tradition of mixed economic policies is often misunderstood by Americans as socialism, communism, or totalitarianism. These state-owned enterprises have historical precedents, such as state-controlled factories during Europe’s industrial revolution, often run by landed nobility. Going further back, state-owned mines in ancient Athens and Roman Empire granaries also exemplify this model, which cannot be simplistically labeled as “Islamofascist communism” — a mischaracterization of anything not aligned with liberalism by many Americans, and increasingly many populist Canadians.

It is also a lesser-known historical fact that Canada was almost ennobled into a kingdom rather than a dominion. This idea was suggested by Thomas D’Arcy McGee, a prominent Irish-Canadian politician, journalist, and one of the Fathers of Confederation. Deeply involved in the creation of Canada as a nation, McGee proposed in the 1860s that Canada could be formed as a monarchy with a hereditary nobility, possibly with a viceroyal king, likely a son of Queen Victoria and Prince Albert. He believed this would provide stability and continuity to the fledgling nation. While this idea was not realized, its influence can be seen in the entrenched elites of Canada, who, in a sense, became an unofficial aristocracy.

An element of Canada’s conservative origins can also be found in its use of traditional British and French heraldry. Every province, for example, has a medieval-style coat of arms, often displayed on its flag, which reinforces this connection to the old-world traditions McGee sought to preserve.

McGee’s vision was rooted in his belief in the importance of monarchical institutions and his desire to strengthen Canada’s bond with the British Crown while fostering a distinct Canadian identity. He argued that ennobling Canada would give the country legitimacy and elevate it in the eyes of Europe and the wider world.

French-Canadians

French Canada, with Quebec as its largest and most influential component, has a distinct history shaped by its French colonial roots. Quebec was primarily settled by French colonists, and its unique culture and identity have evolved over the centuries, heavily influenced by Catholicism and monarchical traditions.

The Jesuits and other Catholic organizations played a pivotal role in shaping early French Canadian society. They not only spread Christianity but also laid the foundation for Quebec’s social and cultural identity. The Jesuits, part of the Society of Jesus, were among the first Catholic missionaries to arrive in New France. Invited by Samuel de Champlain, the founder of Quebec, in 1611, they helped convert Indigenous populations to Catholicism but often remained separate from them. By 1625, they had established missions among various Indigenous nations, including the Huron, Algonquin, and Iroquois.

Unlike France, Quebec bypassed the upheavals of the French Revolution and the Reign of Terror. Isolated from the homeland, the Catholic Church in Quebec consolidated its power, and French colonists faced the threat of extinction due to their initially low numbers, particularly during the one-hundred-year war with the Iroquois. This struggle only strengthened their resolve. Over time, this foundation gave rise to Clerico-Nationalism, particularly exemplified by figures like Abbé Lionel Groulx, a theocratic monarchist and ultramontanist influenced by anti-liberal Catholic nationalist movements in France. Groulx and his contemporaries emphasized loyalty to the Pope over secular governments, and their influence was so strong that the Union Nationale government of Maurice Duplessis embodied many of their beliefs.

Attempts to secularize education in the 1860s were thwarted, as the Catholic theocracy shut them down and restored control to the Church. Quebec remained a theocracy well into the 20th century, with the Catholic Church controlling public schooling and provincial healthcare until the 1960s. For much of its history, Quebecois culture saw itself as the last bastion of the traditionalist, Catholic, monarchist Ancien Régime of the fallen Bourbon monarchy. Liberal republicanism and the French Revolution were regarded as abominations, and French-Canadians believed they were the true French.

This mindset persists today, especially regarding Quebecois French. The 400-year-old dialect, rooted in Norman French and royal court French, is still regarded by many French-Canadians as “true French”. However, Europeans often deny this claim, pointing out the influence of anglicisms and the use of joual, a working-class dialect that was deliberately encouraged by Marxist intellectuals and separatists during the Quiet Revolution of the 1960s to proletarianize the population.

December 3, 2024

“Granting more sovereign rights to others surprisingly means that these groups will pursue their own interests. Who could have seen this coming?”

In his weekend round-up, Niccolo Soldo pokes a bit of fun at Justin Trudeau’s federal government for apparently being surprised that First Nations are looking to deal directly with China for their natural resources, rather than through the feds:

Canada continues to be unintentionally hilarious, all thanks to Prime Minister Justin Trudeau and his government.

The Great White North was forever a boring place politically, but the arrival of Trudeau Jr. on the scene shook things up. One of the first things that he and his government committed themselves to was to work to improve the country’s relations with its Native tribes, both politically and especially economically. The Trudeau government invented a genocide narrative based around residential schools.1 Canada too wanted a dark aspect to its own history, so that it could share in the self-flagellation that has coloured the recent history of its neighbour to its immediate south.

Maybe the intention here was to show these Native communities that Canada really, really did care and that by doing this, everything bad that had happened would be forgiven and forgotten? I dunno … what I do know is that Native bands are now seeking to directly do business with China, whereby they would sell natural resources under their control to Beijing:

    Canada’s indigenous communities are seeking deals with China that could give Beijing access to the country’s natural resources, despite warnings from Canadian security services over doing business with Xi Jinping’s government.

    This week the Canada China Business Council indigenous trade mission is in Beijing to discuss potential energy and other business deals in a trip that could put Canada’s national “reconciliation” with its First Nation communities at odds with its national security priorities.

    Karen Ogen, the trade mission’s co-chair and chief executive of the First Nations Liquefied Natural Gas Alliance, said her goal on the trip, which starts on Wednesday, was to sell LNG for the benefit of the Wet’suwet’en communities in Canada’s western province of British Columbia.

    “We’ve been oppressed and repressed by our own government,” she said. “I know the history with China is not good but we have an understanding of what we need and what they need.”

Canada purposely degraded its own national sovereignty in parts of its own country in the name of “reconciliation”. Granting more sovereign rights to others surprisingly means that these groups will pursue their own interests. Who could have seen this coming?

Clever Chinese:

    China has spotted an opportunity in the sometimes fraught relations between Canada’s national and provincial governments and indigenous groups.

    In 2021, shortly after Canada imposed sanctions on Beijing over the treatment of its Uyghur population, Chinese officials began to object to the “systemic violations of Indigenous people’s rights by the US, Canada and Australia” at the UN’s Human Rights Council.

    “The PRC tries to undermine trust between Indigenous communities and Canada’s government by advancing a narrative that the PRC understands and empathises with the struggles of Indigenous communities stemming from colonialism and racism,” said a spokesperson for Canada’s security intelligence service.

    A 2023 CSIS report accused China’s government of employing “grey zone, deceptive and clandestine means” to influence Canadian policymaking, including Indigenous communities.

    “China knows how sensitive Indigenous reconciliation is to the Trudeau government,” said Phil Gurski, a former CSIS intelligence analyst.

A lot of these First Nations (Native bands) reside in the west of the country. Coincidentally, Canada’s third-largest city, Vancouver (located in Canada’s west), is roughly one-third Chinese in composition.

First Nations will continue to pursue these deals with the Chinese:

    But CSIS remains concerned over Beijing’s possible access to resource-rich areas or geopolitically important waterways and regions such as the Arctic through First Nations groups.

    “It not only undermines the government but is a way to potentially embarrass them on Canada’s past,” said Gurski.

    But Matt Vickers, from Sechelt Nations land in Canada’s western province of British Columbia, who first visited China in the 1990s and is part of the CCBC delegation heading to Beijing this week, rejected the concerns of the security services.

    “China now understands that for any major project to receive approval in Canada, you need First Nation consent, and not only consent but the First Nations require a majority equity play in those projects,” he said.

    The CCBC is a bipartisan organisation consisting of Canada’s biggest companies, including Power Corp, which is the main sponsor of the Indigenous event.

    This week’s trip marks the third time a group of Indigenous officials has travelled with the council to China in an effort to identify export markets, sources of capital and potential tourism projects.

    “These missions have been developed in the spirit of reconciliation and collaboration, to help delegates better understand how China’s economy and economic development influences its desire for imports and investment opportunities,” said Sarah Kutulakos, executive director of the CCBC.

It gets even funnier:

    Deteriorating relations between Ottawa and Beijing meant this year’s CCBC meeting would likely be “sombre”, said former Canadian ambassador to China Guy Saint-Jacques.

    First Nations leaders should have “very limited expectations” from the trip. “I don’t expect big business coming out of it,” he said.

    But Ogen, of the First Nations LNG Alliance, said she would put the controversy surrounding the trip to Beijing aside. “I … look at the global energy sector, China’s need for our gas, and how I can make the best deal for my people,” she said.

Trudeau scored an own-goal.


    1. From wiki (because I am lazy): “The Canadian Indian residential school system was a network of boarding schools for Indigenous peoples. The network was funded by the Canadian government’s Department of Indian Affairs and administered by various Christian churches. The school system was created to isolate Indigenous children from the influence of their own culture and religion in order to assimilate them into the dominant Euro-Canadian culture.”

November 24, 2024

How Newfoundland and Labrador lost their independence

Filed under: Britain, Cancon, History — Tags: , , , , , — Nicholas @ 02:00

Geography By Geoff
Published Jul 16, 2024

Did you know that Newfoundland and Labrador were once an independent country in the same manner as Canada was? It’s true! It was called the Dominion of Newfoundland and due to a series of unfortunate events, it had to relinquish its independence. In today’s video, we cover the vast geography of the province, it’s very old history (including Vikings!) and how the country managed to lose its independence when it managed to survive on its own for decades. Oh … and we’ll also talk about why Labrador got included in the name upon confederating with Canada.
(more…)

November 20, 2024

Disturbing facts about missing indigenous women in Canada

Filed under: Cancon — Tags: , , — Nicholas @ 05:00

Karli Lewis at Woke Watch Canada:

Exhibition poster of Nina Vatolina’s Fascism – The Most Evil Enemy of Women. Everyone to the Struggle Against Fascism!, 1941. Vatolina’s poster was published five weeks after the Nazi invasion of the Soviet Union, and was used as socialist propaganda.

Some facts to keep in mind upon the invasion of red dresses and alphabetical hashtags sweeping your newsfeed:

  • Indigenous women make up 10% of the women currently missing in Canada. That means that 90% of women missing are non-indigenous. And we can’t even know for sure if they are biological women or men identifying as women as current missing persons data accounts for “gender identity” rather than sex. So who knows how many of that 10% of “missing and murdered women” are actually men.
  • Recent motions within Canadian parliament have been made to call the 10% a “national genocide”. How can we call 10% a genocide without acknowledging the other 90% as being an even larger genocide? I’d be interested in hearing these activist politicians’ response. It is a pity no side of the House dare pose such questions.

  • StatsCan tell us that 22% of the adults missing right now are “non-white”. That would mean that 78% of the adults currently missing in Canada are white. Yet it’s difficult to find data specifying race, when it comes to non-indigenous populations. Instead, you go to look up “missing women by race” and find numerous headlines about “missing white woman syndrome.” You know why it might seem like there is something as absurd as “missing white woman syndrome”? Because the majority of women missing are white.
  • The majority of missing people (57%) are identified as males (even though, again, we can’t even know for sure if they are biological males or females identifying as males)
  • Similiar to caucasian women, the majority of indigenous women are murdered by a family member or spouse. I feel like too many people carry this false notion that indigenous women are in danger of going missing or getting murdered by someone who isn’t indigenous. I get it; it’s the way this coercive narrative has been framed. But can we please stop acting like we’re suddenly scared of every white guy that happens to drive by on the Rez? The number of these men who’ve turned out to be simple Amazon delivery drivers is getting ridiculous.
  • When taking key socioeconomic factors into consideration, like homelessness, history of child abuse, sexual assault, mental health, drug use and trust in neighbours, indigenous people were NOT at a higher risk of victimization than other populations.
  • A study from BC found that more than 75% of missing indigenous women were working as prostitutes at the time of disappearance.

On one hand, it’s good that people are being made aware of the dangers of trafficking, and would like to prevent any uptick in this troubling trend.

On the other hand, we should just want ALL women, no matter their race, to be safe. If you’re a decent person who isn’t a full blown racist, you should probably at least try to refrain from using terms like “missing white woman syndrome” whenever you see a woman missing on the news.

November 9, 2024

Bill C-413 “is aimed at preventing her fellow Canadians from saying anything positive about Indian residential schools”

Filed under: Cancon, History, Law, Liberty — Tags: , , , , — Nicholas @ 03:00

Nina Green suggests that Bill C-413’s sponsor might be the first person in Canada to face criminal charges in that piece of legislation if her private member’s bill gets Royal Assent:

On 31 October 2024 Member of Parliament Leah Gazan called a press conference to lobby for Bill C-413, her private member’s bill designed to criminalize her fellow citizens for disagreeing with her views.

Gazan led off the press conference with this statement:

    Good morning, everybody. I’m Leah Gazan, and I’m the Member of Parliament from Winnipeg Centre, and we’re here to discuss support of Bill C-413 to amend the Criminal Code to include the willful promotion of hate against Indigenous peoples by condoning, downplaying, justifying the residential schools.

To evoke an emotional response, Gazan used the word “violence” a dozen times during her press conference, falsely equating speech with violence, although violence by definition involves physical force.

Gazan’s bill is obviously not aimed at preventing physical violence against Indigenous people. It is aimed at preventing her fellow Canadians from saying anything positive about Indian residential schools.

Earlier, on 27 September 2024, Gazan made the bill personal, telling CTV News that “my family has been impacted by residential school”, implying that she had been motivated to introduce her bill because of the serious harm residential schools had inflicted on her own family.

In fact, the exact opposite is true. Residential schools had a positive effect on Leah Gazan’s family.

On her father’s side, Gazan is Jewish, and her maternal grandfather was Chinese. Thus her only possible connection to Indian residential schools is through her maternal grandmother, Adeline LeCaine, the daughter of Leah Gazan’s great-grandfather, John LeCaine (1890-1964).

What we learn about John LeCaine turns out to be surprising. He was the son of a white North West Mounted Police officer, William Edward Archibald LeCain (1859-1915), and Emma Loves War, whose Lakota Sioux family sought refuge in Canada with Chief Sitting Bull and 5000 of his people after the massacre of Custer and his men at the Battle of the Little Big Horn. […]

Since he had a white father and an American Indian mother, John LeCaine was, in the terminology of the day, a half-breed, and ineligible to attend a residential school since federally-funded Indian residential schools were reserved for status Indians under the Indian Act. However an exception was made, and both John LeCaine and his sister Alice LeCaine (1888-1976) were admitted to the Regina Industrial School. John LeCaine attended for seven years, from 1899 to 1906 when he was 9 to 16 years of age. While there he learned to read and write English proficiently, and mastered agricultural and carpentry skills which equipped him to apply, like white settlers at the time, for a homestead, which he proved up in 1913. In 1914 he wrote to the Department of the Interior asking for a ruling on whether his two half-brothers — who were full-blooded Sioux — could also apply for homesteads.

The proficiency in English he acquired at the Regina Industrial School enabled John LeCaine to became a writer and a historian of the Lakota people. In later years he mapped the places he and his stepfather, Okute Sica, had visited on a journey to the Frenchman River in 1910, and wrote a collection of stories told to him by Sioux Elders, Reflections of the Sioux World, as well as other articles, including some published in the Oblate journal, The Indian Record.

October 23, 2024

Canadian history through the propagandist lens

Filed under: Britain, Cancon, History, Media, Politics — Tags: , , , , , — Nicholas @ 03:00

Fortissax casually tosses a few bricks into the glass house of Canadian history as it has been taught to schoolchildren over the last 30-40 years:

During our annual Not One Body Found season, I thought I’d discuss the truth about the brutal violence and savagery of North America’s most early, prominent and influential indigenous tribes, and popular narratives surrounding them.

If you’re an ethnic Canadian, born in the 1990s, you’re no doubt familiar with the education system’s attempts to subject you to a program of Maoist-style struggle sessions over the alleged genocide of the indigenous peoples in Canada. These struggle sessions in classrooms and collective humiliation rituals serve multiple purposes. One is to de-legitimize the history of, and perpetuate the ongoing deconstruction of Canada. The other is to de-legitimize the existence of the Canadian people as a nation (defined as a group sharing ethnic, cultural, and historical ties), in preparation for demographic replacement via mass migration.

The average Canadian’s school experience is filled with a turbo-charged version of liberal Noble Savage mythology, which is still propagated by leftists and indigenous activists. This has given the impression to many of the indigenous tribes as a singular race, continent-wide, uniformly peace-loving, non-binary, nature-appreciating matriarchal egalitarians until the evil, white, patriarchal Christian man arrived.

This resembles equally revisionist history about the Indo-European invasions into Europe around 4000 B.C. against the Pre-Indo-Europeans. You know that story: patriarchal brutes from the Eurasian steppes, with their advanced bronze weaponry and horse-powered chariots, wiped out the longhouse-dwelling, peace-loving, egalitarian agricultural Early European Farmers, who were feminist. This theory, conceived by Maria Gimbutas, a feminist intellectual, was debunked and discarded years ago. In reality, the Early-European-Farmers were extraordinarily warlike, violent, engaged in child murder or sacrifice and were apparently innovative as they built monuments like Stonehenge. This is much the same for indigenous in North America. All of this is framed in a Marxist oppressor-oppressed paradigm.

Tales of cruel treatment, deliberate biological warfare via smallpox blankets (of which there is only one known reference, with attempts to implement unknown), or extermination by colonial death squads haunts the minds of Canadians, planting the seeds of self-doubt and masochism. If you listen carefully to the rhetoric of leftists and indigenous activists, you’d be led to believe there was an industrial mass-slaughter of tribes, with conveyor belts funneling indigenous people into machines that spit out moccasins and dream catchers. The depopulation of indigenous tribes was not the result of deliberate action but rather Europeans being far more numerous and carrying diseases to which they had no immunity. The second cause was perpetual, brutal warfare by the survivors against each other. The mass depopulation from epidemic disease in North America occurred in the mid-1600s, after epidemic breakouts in the filthy, cramped conditions of Europe. Not almost a hundred years later in 1763, where smallpox blankets are merely discussed by General Jeffrey Amherst and Colonel Henry Bouquet.

Indigenous activists believe they were subject to a holocaust-style genocide. It is not a coincidence that the amplifying of the National Day for Truth and Reconciliation occurs at the same time as the Managerial Regime in Canada has declared itself a “post-national state” (which the indigenous also live in and suffer consequences from). They believe Canada is a country without a people. Ironically this lines up with activists’ own definition of “cultural genocide”, because in 1867 during Confederation Year, according to census data, Canada was 92% Anglo-French, 7% miscellaneous Europeans, and the remaining 1% indigenous. Canada is unquestionably, unmistakably, a European construct of Anglo-French extraction.

In 2021, seemingly out of nowhere, the public was subjected to the establishment of this astroturfed federal holiday, which was made statutory—still only for employees of the federal government (what a coincidence!)—as of March 2023. Participation in this public humiliation ritual involves the coerced wearing of orange, and sometimes red, shirts. Canadians across the political spectrum knowingly or unknowingly participate in this ritual, with many rough, cowboy-hat-wearing, lifted-big-black-truck-driving conservatives, as well as tattooed, soy-eating, vegan ketamine enthusiast quartz-worshiping leftists also enthusiastically partaking.

It’s called being a decent human being, Chud! Schools, the monopolized legacy media, corporations, and brands all recognize and partake in the humiliation ritual, directed exclusively at ethnic Canadians. Football games have their players sing the national anthem, and every clinically obese, corn-syrup-slurping sportsball fan claps as the announcer humiliates and shames him or her with a land acknowledgement to prove to the crowd and community that they “don’t see race”. Medical professionals and university faculty across the country also include land acknowledgements in professional email signatures. Even law enforcement gleefully participate in the the ritual, dancing like circus monkeys to the tune of people who despise them.

October 17, 2024

Failing upward into the federal civil service

Filed under: Cancon, Government — Tags: , , — Nicholas @ 03:00

Woke Watch Canada charts the rise and rise of Kimberly Murray from failure to higher-paid failure to the federal civil service on a six-figure annual salary:

Kimberley Murray – Image from APTN News

Kimberly Murray has just wasted $10 million dollars of Canadian taxpayers’ hard-earned money with the blessing of two successive Ministers of Justice, David Lametti and Arif Virani.

By June 2022 — after five years as Executive Director at the Truth and Reconciliation Commission, and a one-year stint as Executive Lead at the Survivors’ Secretariat looking for allegedly missing children — Kimberly Renée Murray had failed to produce the name of a single verifiably-missing residential school child.

Despite this abysmal record of six years looking for the name of a verifiably missing child without being able to find one, Kimberly Murray was appointed by Order in Council as a federal civil servant under the Public Service Employment Act as special adviser to the Minister of Justice at a salary in the range of $228,900 – $268,200 to continue her fruitless search:

    Appointment of KIMBERLY RENÉE MURRAY of Toronto, Ontario, to be special adviser to the Minister of Justice, to be known as Independent Special Interlocutor for Missing Children and Unmarked Graves and Burial Sites Associated with Indian Residential Schools, to hold office during pleasure for a term of two years, effective June 13, 2022.

    Her Excellency the Governor General in Council, on the recommendation of the Prime Minister, under paragraph 127.1(1)(c) of the Public Service Employment Act, appoints Kimberly Renée Murray of Toronto, Ontario, to be special adviser to the Minister of Justice, to be known as Independent Special Interlocutor for Missing Children and Unmarked Graves and Burial Sites Associated with Indian Residential Schools, to hold office during pleasure for a term of two years, and fixes her remuneration and certain conditions of employment as set out in the annexed schedule, which salary is within the range ($228,900 – $268,200), effective June 13, 2022.

During the two years of her mandate, while going through her $10 million dollar budget (and according to one of her interviews, knowingly exceeding Treasury Board guidelines), Kimberly Murray failed in her primary mission — i.e., to produce the name of at least one verifiably-missing child.

Despite this spectacular failure, and her admission to the Senate Committee on Indigenous Peoples on 21 March 2023 that there are no missing children, the current Minister of Justice, Arif Virani, re-appointed Kimberly Murray for a further six months by Order in Council on 28 May 2024, this time at a salary in the range of $254,000 – $297,800.

October 9, 2024

QotD: The hijacking of the Canadian identity

The anniversary of that first May 27, 2021 unmarked-graves announcement came and went a few weeks ago, with barely a peep from prominent figures in the Canadian progressive firmament. And the same Trudeau who’d recently served up lurid sermons about our status as a blood-stained genocide state has now switched into proto-campaign mode, gushing manically about the Liberal horn of plenty set to deluge this nation with riches. According to the latest Liberal agitprop, in fact, patriotic Trudeauvian boosterism isn’t merely permissible — why, it’s obligatory. So light up those Canada Day backyard barbecues. Canuck Yom Kippur is finally over.

But before we dismiss this three-year interregnum as a dystopian fever dream, it’s worth asking how our collective Canadian identity could be hijacked — even temporarily — in such a radicalized manner. And the truth is that it isn’t just progressive ideologues who bear responsibility; but also their counterparts on all parts of the political spectrum, few of whom exhibited any inclination to offer pushback while these falsehoods took root in the media. Even many writers at this newspaper, generally held to be a right-leaning outlet, greeted the unmarked-graves claims by heaping shame on their country.

In every other comparably advanced society, there exists a natural tension between conservative nationalists who reverentially sentimentalize their history, and the progressive critics who reflexively denounce it. And it is from out of that tension that something approaching the historical truth emerges. Or, at least something close enough to the historical truth that it provides a stable and coherent basis upon which a society can confidently pin its collectively embraced national identity.

What we learned in 2021 is that this necessary tension doesn’t exist in Canada, because traditionalists can no longer describe their nation’s history in a way that gives voice to their emotionally felt patriotism without attracting claims of racism and neocolonialism. As a result, our marketplace of ideas lacks the checks and balances required to inure us against — oh, gee, I don’t know, let’s take a crazy example — apocalyptic medieval fables in which legions of Indigenous children are thrown into furnaces and shallow graves by cackling nuns and diabolical priests.

So yes, shame on Trudeau for lowering the Canadian flag on federal buildings for half a year to honour victims entombed in non-existent mass graves. But shame on the rest of us for staring at our shoes while this blood libel was being signal-boosted. And now that Trudeau seems on his way out — and, with him, the maudlin, tear-soaked, bent-knee political shtick that accompanied this descent into hysteria — we might turn our attention toward developing a national self-identity sufficiently robust that it doesn’t fall to pieces the next time someone claims to have found genocide’s residue under an old tetherball court.

Jonathan Kay, “Don’t let politicians misinform you. Learn about Canada’s true history for yourself”, National Post, 2024-07-01.

September 23, 2024

In Toronto, school kids are being used as pawns in political protests

Filed under: Cancon, Education, Politics — Tags: , , , , , — Nicholas @ 05:00

The Toronto District School Board has some serious issues if a recent high school “field trip” to a political protest is typical of how the board’s employees are allowed to insert their own political agenda into the teaching process:

There were some parents who opted out of allowing their children to participate in a Toronto District School Board (TDSB) sanctioned field trip to observe (not participate) in a public protest. Parents were informed that the event at Grange Park in Toronto involved the Grassy Narrows First Nation’s decades-long struggle with mercury contamination caused by industry. However, they should have taken this proposed field trip as a major red flag. Indeed, according to Spadina-Fort York MP Kevin Vuong, “What the TDSB teachers did was deceitful and unconscionable”.

When I was a kid, my school never attended a protest. And before last Wednesday, I’ve never heard of any school ever planning such an inappropriate field trip – that ended up being used by the ultra-woke TDSB as an excuse to indoctrinate children into social justice activism (which entails the labelling of all white/Jewish children as racists, colonizers, and settlers on stolen land). How many TDSB parents were even aware of what they were signing up for? It appears that many knew of the general shape of things – which had something to do with Grassy Narrows and mercury poisoning – but no parent could have known about the anti-Israel / anti-Semitic component (a mainstay of social justice), which appeared to be the focal point, eclipsing anything to do with Canadian First Nations.

Indeed, the email from the TDSB explained that the protest event was an “educational opportunity … to learn about Indigenous activism, environmental justice and human rights”. The red flag would have been enormous and flapping vigorously in a strong wind for those parents who are initiated into the tenets of critical social justice theory. To those parents, participation in woke activism is a hard hell no. However, many families are still oblivious, or maybe have misunderstood the intentions of the TDSB, or maybe just don’t quite get what critical social justice is. They are unaware that far too many school administrators, trustees, and teachers have decided that their priority is transforming society through a cultural revolution, not educating the young. This, of course, involves transforming children.

The letter to parents assured them that their children would not be participating in the protest. Students would be on site only to observe. However, videos have emerged on social media of middle school aged children marching alongside anti-Israel protestors. Understandably, many parents now feel betrayed. In my view, they should have seen this coming. The TDSB is literally infested with anti-Semetic black radicals and other such woke activists who follow the same identity politics playbook which entered North America through the period of violent 1960s era black radicalism. (I refer the reader to Cedric Robinson’s volume Black Marxism: The Making of the Black Radical Tradition. And, to Dr. Scott Miller’s essay published in these pages “A Moral Chimera: Diversity, Illiberal No-White-Male Policies and the Power of the Black Radical Tradition“. And lastly, if you want to see black radicals in action, read my piece, “Exploring The Grievance Pathway Of Anti-Racism“, on a Parents of Black Children meeting I attended).

Concerning those videos of the protest which circulated social media sparking outrage amongst parents, according to the Toronto Sun, “footage showed students marching alongside flag-waving Elementary Teachers of Toronto members, while a masked woman in a white ‘Justice for Grassy Narrows’ shirt shouted anti-Israel chants into a megaphone”.

CG Idit Shamir (Consul General @IsraelinToronto) posted the following to X (I completely agree with her sentiment):

    “Shocking. 7th and 8th graders from public schools in Toronto were taken yesterday on a Toronto District School Board (TDSB) -approved field trip—not to a museum, but to march in a political protest where they chanted pro-Palestine slogans. Adults in keffiyehs and face coverings led the way, while young minds were subjected to a one-sided political narrative.

    “The @tdsb has crossed a line. Children get sent to school to learn; they should NEVER be forced to participate in political protests. It’s not just that they’ve taken a side—it’s that they have utterly disregarded the rights of pro-Israel and Jewish students and staff, along with any commitment to truth and balance. This isn’t education; it’s indoctrination—it’s an affront to the very purpose of education.”

MPP Goldie Ghamari, also had a strong reaction:

    “What the actual f**k is going on with @tdsb educators in Toronto?

    This isn’t 1944 Nazi occupied Germany.

    This is 2024 in Canada.

    This antisemitic behaviour is unacceptable.

    If you stay silent after reading this, you’re part of the problem and need to hang your head in shame.”

September 18, 2024

Canucks. In. Space – “racist, exploitative, elitist, and environmentally destructive”

Filed under: Cancon, Military, Politics, Space — Tags: , , , , , — Nicholas @ 03:00

In the National Post, Tristin Hopper‘s First Reading on a recently commissioned report for the Canadian Armed Forces on space exploration from an intersectional feminist viewpoint:

As Canada prepares to send an astronaut on the first manned moon mission in more than 50 years, its own military has commissioned a $32,250 report on how space exploration may actually be “racist, exploitative, elitist, and environmentally destructive”.

The 48-page report, entitled Hidden Harms: Human (In)security in Outer Space, concludes that human usage of space is currently “masculine, militarized and state-based”.

The authors also bemoan a space exploration field that is beholden to colonial concepts such as “technospeak” and “expertise”, and which doesn’t give appropriate weight to “spirituality, astrology, and cosmology, the last of which views celestial bodies in space as animated beings and not mere objects”.

As such, the report concludes that space will continue to be a realm of “hidden violence” against the world’s marginalized until “gender, race, class, ability, and sexuality” can be put at “the centre” of how decisions are made in the cosmos.

“Leadership is needed to normalize inclusion of different perspectives,” reads a conclusion.

The report has very little positive to say about the current state of human space exploration or space technology.

The whole endeavour is criticized as “technology-biased” because it fails to consider “gendered effects”. It’s “geography-biased”, because it doesn’t include equal participation from poorer countries.

It “normalize(s) violence and exploitation” by using language that depicts “outer space as a hostile and desolate environment that is unpeopled/inhuman and controlled so that it can provide an extractable resource”.

The construction of launch pads, satellite receivers and other ground infrastructure causes “disproportionate harm to Indigenous communities by severing their connection to ancestral lands”.

The report is also deeply critical of the fact that space is disproportionately inhabited by able-bodied males from wealthy countries. “Existing approaches are ahistorical and thus invisibilize diverse stakeholders and voices,” it reads.

Hidden Harms contains little to no discussion of the technical aspects of space exploration or technology. The word “rocket”, for instance, appears only once in a footnote in relation to how a falling rocket stage could hurt Inuit people. The word “orbit” appears in the text just once, when referencing how states could impose extraterrestrial harm by “permanently damaging objects on orbit”.

Nevertheless, the report is clear that all of these technical considerations should become secondary to “intersectional, decolonial, and humanitarian perspectives”.

“We must make space for the unfamiliar and the uncomfortable,” it reads.

It’s hardly surprising that an “intersectional feminist” view of space exploration would be harshly negative — what is surprising is that the Canadian Armed Forces paid to have this intellectual drivel written. A bit over $30k isn’t even a rounding error for the federal government, but as an indicator of just how federal bureaucrats are spending their departmental budgets it does seem to indicate that there’s a lot of fat in those budget numbers.

September 11, 2024

QotD: The preposterous tactics of George R.R. Martin’s Dothraki nomads

We do not see the Dothraki engage in large-scale warfare in the books; we see the aftermath of such fighting (AGoT, 555ff) or it occurs “off-screen” (ASoS, 487), but we do not see it. The closest we get is Jorah’s description of them, that they are “utterly fearless … [they] fire from horseback, charging or retreating, it makes no matter, they are full as deadly … and there are so many of them” AGoT, 325-6). Evidently they also scream on the attack, since their warriors are repeatedly called “screamers”.

As a description, it is hard for this to be very much wrong because it is so very vague, but the attentive reader will note that Jorah’s assertion that there are “so many” must be wrong for either Eurasian Steppe Nomads or Great Plains Native Americans, both of whom were routinely outnumbered by settled enemies, often dramatically so. Let’s put a pin in that, though, because of course while Martin gives only vague description of Dothraki warfare, the show, Game of Thrones, shows it to us on screen quite vividly.

We see a bit of Dothraki warfare in S6E9 when Daenerys’ Dothraki charge down the Sons of the Harpy at Mereen, but the really sustained look at how they fight has to wait for S7E4 and the Loot Train Battle and S8E3 and the Battle of Winterfell, both of which, happily, we have already discussed! In all three cases, the Dothraki do exactly the same thing. They charge, in a pell-mell rush, while giving high-pitched war-calls. While some of the Dothraki may fire arrows on the approach (they have them stand up to do this, which is not how actual Mongols or Native Americans fired from horseback; it looks cool and is stupid, like most of Game of Thrones season 7 and 8), they otherwise charge directly into contact and begin fighting from horseback with their arakhs as the primary weapon.

This is not how horse-borne nomads fought.

As we’ve discussed repeatedly before, the key weapon for Steppe nomads was the bow, shot from horseback at high speed (on this, note May, “The Training of an Inner Asian Nomad Army” JMH 70 (2006) and Mongol Art of War (2007)). Thus the crucial maneuver was the caracole, where the rider approaches the target at high speed, firing arrows as he goes, before making an abrupt turn (it is actually the turn that is technically called a caracole, but the whole tactic goes by this name) and retreating, before trying again. Pulling this tactic off en masse required a great deal of both individual skill at horsemanship and archery, but also quite a lot of group cohesion and coordination, since a collision of horses at speed is very likely to be fatal for everyone – humans and horses – involved.

This tactic can then be repeated – charge and retreat, charge and retreat – until the psychological toll on the defender becomes too great and they either break and retreat or else charge out to try to catch “retreating” nomads. In either case, it was at that moment when the Steppe nomads could press home and destroy the disorganized enemy. These tactics were brutally effective, but they were also a necessary casualty control measure. Shock combat – that is massed melee combat in close quarters – is simply far too lethal for low-population nomadic societies to sustain in the long-term on the regular (a hoplite battle might result normally in c. 10% casualties for instance (but note this discussion of that figure) – think of what that would mean in a society where 100% of adult males participate in each battle – you’d run out of men pretty quickly!).

And fascinatingly, we can actually see that calculus play out in North America, where the arrival of firearms, which suddenly make pitched “missile exchange” battles (especially on foot) as lethal as shock combat (it seems notable that the introduction of musketry into Old World warfare did not come with a significant increase or decrease in battlefield lethality, at least until the rifled musket – on that, see B. Gibbs, The Destroying Angel (2019), but also note E.J. Hess, The Rifle Musket in Civil War Combat: Reality and Myth (2008)), the pitched battle vanishes. It was simply too lethal to be a viable option in the long term for societies with low population density and very high military participation rates.

Instead, the raid came to dominate warfare on the Great Plains, with mass-casualty events generally being restricted to situations where a raiding party caught an enemy group unawares (McGinnis, op. cit., 45-6, 57-9). To be clear, that’s not to say the Great Plains Native Americans were peaceful, after all the goal of all of this raiding was to cause one of those rare mass-casualty surprise attacks and – as McGinnis notes again and again, warfare was part of the Plains Native American way of life, as the social status of males was directly and powerfully tied to success in war.

In short, the need to keep lethality relatively low is one of the most important factors which shaped nomadic horse-borne warfare, both on the Steppe and on the Great Plains. And here is where I think that even Martin’s description – which could, if read with friendly eyes, be taken as a description of the Steppe caracole described above – falls short: the Dothraki are dangerous because they are so many. But actual nomadic warfare was fundamentally conditioned by the shortage of men created by the low population density of the Steppe or the Great Plains. This weakness could be somewhat made up for by making every male into a warrior, but only if casualty rates remained low. A war of attrition with settled peoples would wear the nomads out quickly, which is why such attritional warfare was avoided (unless you are the Mongols, who use the sedentary armies of conquered states, notably using the armies of Northern China to conquer Southern China; that said, Drogo is clearly not Chinggis Khan or any such sort of Khal-of-Khals)

So where does this model of warfare come from? Well, when it comes to the show, we needn’t actually look far, because the creators tell us. The director of the episode, Matt Shakman, noted in an interview that his primary reference for the Dothraki charge was John Ford’s Apache attack in his 1939 film Stagecoach (you can see the scene he means here). And in the S7 special feature, “Anatomy of a Scene: The Loot Train Attack”, David Benioff notes that the charge “definitely got a bit of that western feel” while VFX producer Steve Kullback says, of the battle, it’s “sort of like Cowboys and Indians”.

In Stagecoach (1939), the Apache aren’t a real humanized culture, but an elemental force of destruction. Their charge at the titular stagecoach is essentially mad and heedless of all losses (in the same featurette, Camilla Naprous, Game of Thrones‘ horse master, describes the Dothraki as “they’re just these absolute mad men on horses”, in case you thought that connection was only subtext). The position of “Indians” as particularly “rapey” is also explicit in Stagecoach, where the one of the white male defenders of the coach saves his last bullet to spare the one woman, Mrs. Mallory, from being captured and raped by the approaching cavalry [NR: I think Dr. Devereaux means “Indians” here, but given the historic reputation of the cavalry …] (the concern about white women being raped by non-white men being a paramount fixation of early American film; see also The Birth of a Nation (1915); or, you know, don’t.) And the tactics (or lack thereof) of the Dothraki, charging madly forward with no order or concern for safety, also map neatly on to Stagecoach‘s Apache attack (and not on to actual Apache attacks).

I don’t think this lazy use of old Western tropes is limited to merely the show, however. Having written this far, I find myself convinced that there is a longer article or perhaps a video-essay waiting to be written by a different sort of scholar than myself – that is, a film historian – on how Martin’s depiction of the Dothraki and their world is fundamentally rooted in the racist tropes of the Hollywood Western and its portrayal of Native Americans in a frontier environment where, as Sergio Leone put it, “life has no value“. Quite a lot of parallels with Martin’s Dothraki emerge after even a brief overview of the representation of Native Americans in film. The emphasis on taking captives (especially white women) to no apparent purpose besides sexual violence, the distinctive “screaming” of Dothraki warfare (which, yes, Native Americans used a range of intimidating war cries, but so did basically everyone else in the pre-modern world, so why are the Dothraki the only ones who do it in Westeros?), its lack of tactics or order, and – as we’ve discussed already – the grossly simplified form of dress all seem to have their roots in racist Hollywood depictions of Native Americans. The Dothraki Sea is, essentially a “Cavalry and Indian Story” with the cavalry removed.

That is not a pure creation of Benioff and Weiss. The show simply takes that subtext and makes it text.

Bret Devereaux, “Collections: That Dothraki Horde, Part IV: Screamers and Howlers”, A Collection of Unmitigated Pedantry, 2021-01-08.

Older Posts »

Powered by WordPress