Quotulatiousness

July 24, 2022

Still no actual evidence of unmarked graves for Residential School children

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

In Quillette, Jonathan Kay updates the year-old sensational stories about First Nations children being buried in unmarked (in more unhinged reporting it might have been “mass”) graves on the grounds of former Residential Schools in Canada:

Canada’s unmarked-graves story broke on May 27th, 2021, when the Tk’emlúps te Secwépemc First Nation reported the existence of ground-penetrating radar (GPR) data that indicated regularly spaced subterranean soil disturbances on the grounds of a former Indigenous Residential School that had operated in Kamloops, BC between 1893 and 1978. In addition, the First Nation’s leaders asserted their belief that these soil disturbances corresponded to unmarked graves of Indigenous children who’d died while attending the school.

The story became an immediate sensation in the Canadian media; and remained so for months, even after the GPR expert on whom the First Nation relied, Sarah Beaulieu, carefully noted that the radar survey results didn’t necessarily indicate the presence of graves — let alone graves that had been unmarked, graves of Indigenous people, or graves of children. Contrary to what many Canadians came to believe during that heady period, GPR survey data doesn’t yield X-ray-style images that show bodies or coffins. What it typically shows are disruptions in soil and sediment. Investigators then need to dig up the ground to determine what actually lies underneath.

An explanatory image posted by GeoScan, a Canadian Ground-Penetrating-Radar service provider, showing how mapped GPR data can indicate the possible presence of graves.
Image via Quillette.

But those details were swept aside during what, in retrospect, appears to have been a true nation-wide social panic. As other Indigenous groups announced that they’d be conducting their own GPR surveys, media figures confidently asserted that the original Canadian Residential-School student death-toll estimate of 3,201 would soon double or even triple. One op-ed writer went so far as to declare that “the discovery of the graves of the children in Kamloops may be Canada’s Holocaust moment.” Dramatic, tear-drenched acts of public atonement unfolded everywhere, with many July 1st Canada Day celebrations being either cancelled or transformed into opportunities for morose self-laceration.

I was one of many Canadians who initially got swept up with all of this — in large part because it seemed as if everyone in the media was speaking with one voice, including journalists I’d known and respected for many years. Looking back on the coverage, I note that headline writers mostly skipped over the technical bits about soil dislocations and such, and went straight to “bodies” and “graves”. And the stories often were interspersed with credulous recitations of dubious tales featuring live babies being thrown into furnaces or buried alive.

The whole mission of Canada’s church-run Residential School system was to assimilate Indigenous people into white Canadian society, usually against their will, while forcing children to leave their families and communities for months or even years at a time. No one disputes that many students were subject to cruel (and sometimes even predatory) treatment and substandard medical care. Certainly, the death rate for Indigenous children attending these schools was much higher than that for children in the general population. No, I never bought into the idea that there was any kind of mass-murder plot going on at these schools. But it hardly seemed far-fetched that some victims of mistreatment and neglect had been buried in unmarked graves — “off the books”, so to speak—by malevolent white teachers, school administrators, and priests seeking to evade responsibility for their actions.

The other important aspect to mention is that — like most other Canadians, I’m guessing — I believed we were only a few days or weeks from seeing real physical evidence plucked from the earth. So it didn’t much matter to me that early commentators were temporarily playing fast and loose with the distinction between GPR data and actual corpses.

Canadians were being told that the old orchard in Kamloops where the GPR data had been collected was a crime scene — a site of mass murder, and the final resting place of 215 child homicide victims. As I’ve reasoned elsewhere: If you told Canadians that, say, 215 murdered white children were buried somewhere in Toronto, or Ottawa, or Vancouver, there’d be investigators and police crawling all over the place, looking for remains that could be tested and identified. And so I naturally assumed the same thing soon would be happening in Kamloops.

But … no. Not at all, in fact.

As I wrote over a year ago, the way the story swept the media was as if the whole Residential School history was somehow new and previously unknown:

Despite being Canadian, my interest in Canadian history centres mostly on economic, naval, and military aspects, but I was certainly aware that the residential school system was a black mark on Canada’s historical dealings with First Nations and that the general outline of events — if not the gruesome details — had been known for many years. The first time I found out about it was in middle school, through what we’d now call a “Young Adult” novel about a young First Nations boy escaping from the residential school he’d been sent to and his attempts to travel hundreds of miles to get home. I read it in the early 70s and it may have been published up to a decade before then (I no longer remember the author’s name or the title of the book, unfortunately).

If I, as a schoolchild, knew something of this fifty years ago, why have people younger than me been shocked and appalled to be hearing about this widespread tragedy for the first time now?

July 3, 2022

David Warren waves the flag

Filed under: Cancon, Government, History, Media, Politics, Religion — Tags: , , , — Nicholas @ 05:00

As noted the other day, the official period of mourning sickness that enveloped Canada last year after the blockbuster revelations about residential schools has not been followed-up by any substantive proof of any of the sensational claims that Prime Minister Trudeau seized upon to lecture Canadians about our historical guilt (the “genocideal nation” that he claimed we were) and to haul the national flag down to half-staff for half a year. David Warren chooses to wave the flag instead:

Justin Trudeau has always had a strong affinity for the symbolic gesture, especially when the media are around to record it.

The latest trick in what we might call “eco-commie-perv agitprop”, emerged while shaming Canadian history and traditions. I’ll touch on it in a moment. It is a product chiefly of the Indian Wars of the last few years. The White Man, and more specifically when Catholic, has been accused of massacring the Native People in 20th-century residential schools, just as he did upon coming to the continent. He then ploughs the anonymous victims into mass graves, showing his affinity to, exempli gratia, the Nazis.

This propaganda campaign, which quickly reached the tedious stage, was founded on a series of oft-repeated unambiguous lies, driven into our susceptible children in our compulsory public schools, and throughout life by such agencies as the CBC. (All our significant media are now under government control, subsidy, and watch.) White men, especially the Catholics, contaminate Canadian history by their Satanic essence, according to this malicious fantasy. Goodness and innocence can be found only in their victims, the “visible minorities” (or majorities, as the case may be). Shame is inculcated among persons exhibiting the wrong race.

I write of Canada, but something similar is happening in the United States, and has been carried to Europe on the sails of Hollywood and popular “music”. Canada is, however, an extreme example — of brazen idiocy — and even to underprivileged (all-white) rural places the message is piped in. Disharmonious voices must expect state interference, and eventual arrest.

For Canada now has political prisoners, including many who participated in the Freedom Convoy of truck drivers. Tamara Lich, a prominent organizer of this demonstration, has been gratuitously jailed, though she didn’t even try to commit a plausible crime. This week she was gaoled again, apparently for receiving a freedom medal. (Persons it was in her bail conditions not to meet may have been in the audience.) She was put out of sight for “Canada Day” (the former Dominion celebration, yesterday). This manipulation of Canadian law is, sadly, no longer unprecedented. It seems to be ordered directly from the Prime Minister’s Office.

July 1, 2022

Trying to reconcile the highly mediagenic “Residential School mass graves” stories with facts-on-the-ground

Filed under: Cancon, Education, History, Media, Religion — Tags: , , , , — Nicholas @ 05:00

Prime Minister Justin Trudeau — never one to miss opportunities to preen before the camera and shed a performative tear or two — quickly ordered Canadian flags to half-staff when the stories about unmarked graves on the grounds of former residential schools spread across the world. Claims and accusations flew, based on ground-penetrating radar scans that didn’t actually prove that the surveyed land contained lost graves. Once the narrative was established, it provided many opportunities for First Nations organizations, activists, and Canadian and foreign politicians to moralize, condemn, and demand investigations, restitution, and apologies from the Catholic church (which ran over 40% of the residential schools), and the provincial and federal governments.

So, more than a year later … what has been investigated? Not much, it turns out:

Kamloops Indian Residential School, 1930.
Photo from Archives Deschâtelets-NDC, Richelieu via Wikimedia Commons.

Sixty-eight Christian churches, mostly Roman Catholic, were vandalised or even burned to the ground. Many of these were historical church buildings still used and revered by native people. The pretext for arson and vandalism was that the Kamloops Indian Residential School had been run by a Catholic religious order, as had 43% of all residential schools. Imagine the outrage if 68 synagogues or mosques had been vandalised and burned. Yet the attacks on 68 Catholic churches passed with only mild criticism.

An article in the New York Times was typical of media commentary about the unmarked graves. It was first published under the headline “Horrible History: Mass Grave of Indigenous Children Reported in Canada” on 28 May and updated on 5 October under the same title. It asserted that: “For decades, most Indigenous children in Canada were taken from their families and forced into boarding schools. A large number never returned home, their families given only vague explanations, or none at all.”

Because the corporate press take their cue from the New York Times, its perspective echoed widely. The discovery of the so-called unmarked graves was chosen by Canadian newspaper editors as the “news story of the year”. And the World Press Photo of the Year award went to “a haunting image of red dresses hung on crosses along a roadside, with a rainbow in the background, commemorating children who died at a residential school created to assimilate Indigenous children in Canada”.

But the award this news report should have won is for fake news of the year. All the major elements of the story are either false or highly exaggerated.

First, no unmarked graves have been discovered at Kamloops or elsewhere. GPR has located hundreds of soil disturbances, but none of these has been excavated, so it is not known whether they are burial sites, let alone children’s graves. At her original press conference, the Chief of the Kamloops Indian Band called these findings unmarked graves, and the media, politicians, and even Pope Francis ran with the story without waiting for proof.

Similar claims from the chiefs of other Indian reserves ran into grave difficulty (no pun intended) because the GPR research was conducted in whole or in part on community cemeteries located near the sites of residential schools. It would hardly be surprising to find burial sites in a cemetery! But again, since no excavations have been conducted, it is not known whether these unmarked graves contain the bodies of children.

North American Indians did not conduct burials; they usually exposed the bodies of the dead to be worn away by predators and the elements. Christian missionaries introduced the practice of burial. But Indian graves were usually marked by simple wooden crosses that could not long withstand the rigours of Canadian weather. Thus Indian reserves today contain probably tens of thousands of forgotten unmarked graves of both adults and children. To “discover” these with ground-penetrating radar proves nothing without excavation.

Second, there are no “missing children”. This concept was invented by the Truth and Reconciliation Commission (TRC), whose members spoke at various times of 2,800 or 4,200 Indian children who were sent to residential schools but never returned to their parents. Indeed, some children died at residential schools of diseases such as tuberculosis, just as they did in their home communities. But the legend of missing students arose from a failure of TRC researchers to cross-reference the vast number of historical documents about residential schools and the children who attended them.

June 11, 2022

Spanish Canada: The Nootka Crisis

Filed under: Americas, Britain, Cancon, Europe, History, Pacific, Russia, USA — Tags: , , , — Nicholas @ 04:00

The History Guy: History Deserves to Be Remembered
Published 10 Jun 2022

In 1789, the Spanish empire prepared to enforce their territorial claims far to the North of what they nominally controlled, and instigated a crisis that threatened to bring the great European powers to war.

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June 3, 2022

Why the people who don’t freak out politically are the ones politicians pay the least attention to

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

In the free-to-cheapskates portion of this Paul Wells essay, he shows why it’s the weirdos, the whackos, and the cheerleaders who get political parties to pander to them and the hair-not-on-fire, steady-as-they-go, non-freaking-out normies who get ignored:

This graph is the best illustration of Canadian politics I’ve seen this year. It comes from Greg Lyle, the pollster who runs Innovative Research Group. He published it in February when downtown Ottawa was full of trucks. It takes some explaining, but we have time today.

On the left are results from a poll Lyle did in 2020. Rail blockades and protests had flared up across Canada, in support of Wet’suwet’en hereditary chiefs who opposed the Coastal GasLink pipeline project. One of the questions Lyle asked in 2020 was, Do you agree or disagree that “If the government agrees to meet with the protestors, they are signaling that anyone can block railways to get what they want”?

On the right are results from a poll Lyle did two years later, in March of this year. Agree/disagree, “If the government agrees to meet with the protestors, they are signaling that anyone can block downtown spaces to get what they want”?

[…]

In addition to NDP, Liberal and Conservative supporters, Lyle tracked opinions of people who support other parties. That’s the yellow line above. It’s nearly useless, a jumble of Green, People’s Party, Bloc Québécois and who knows what else.

But he also tracked responses of people who didn’t express support for any political party. That group’s responses didn’t swing at all between 2020 and 2022. That’s the black line above. Does meeting protesters encourage protests? Sure, on balance, a bit, these non-aligned voters said in 2020 (net +7%). People like them said the same thing in 2022 (net +8). Call this group the people who don’t freak out.

Now. Who gets heard in our politics? It goes without saying that the people in political parties, including the people in governments formed by political parties, are partisan. Liberals will tend to be on that upward-sloping red line in our graph. But what’s more important is that these days, only the people on the steeply-sloping partisan lines pay for our politics.

Since 2011, individual donors are the only source of funds for Canadian federal political parties. Corporate and union donations were eliminated in 2006. Public per-vote subsidies were eliminated in 2011. Today the only way I can pay my political party’s bills is if I can persuade lots of people like you to give me many small sums of money. And the people on that nice, even-keel, non-sloping black line in our graph? The people who don’t view every sparrow that falls as a little morality play about their heroes and the villains they face? Those people will never give anyone a dime. It’s the people who mood-swing wildly — who think our gang is great and their gang is the demon — who can be provoked into donating, again and again, until they max out for the year, and then again starting in January.

Irving Gerstein, the Conservative Party’s chief fundraiser under Stephen Harper, explained all of this in a 2013 column by Ken Whyte that stands as one of the most important documents for understanding our times: “Message creates momentum creates money.” Parties that reside permanently on the sloping lines of a Greg Lyle poll — that think, talk and act like their most fervent supporters — are able to separate those people from their money. Parties that exit the slope for the level meadows of moderation go nowhere.

May 16, 2022

The Hudson’s Bay Company in Canadian history

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

As a kid growing up in the late 60s and early 70s, “The Bay” was just a department store. It wasn’t as upscale as Eaton’s, but had different stock than Eaton’s or Simpson’s so occasionally you’d find something there that wasn’t available in the other major central Canadian department stores. It took me an embarrassingly long time to make the connection between the big retail store in the mall and the company that owned vast swathes of what eventually became Canada in the seventeenth and eighteenth centuries. At Terra Nullius, Ned Donovan tries to put that massive geo-political organization into context:

At the turn of the 17th Century, felt hats were all the rage and felt hats are made of beaver skin. At the time, this relied on Russia’s long-established fur trade. But as demand grew, quality dropped significantly as the native European beaver population began to be hunted out of existence. Within decades, it was very difficult for merchants to find high quality felt from Russia, and customers in England were complaining that they were having to wear felt made from rabbit instead.

Approximate extent of Prince Rupert’s Land in the late 17th to early 18th century – note that this is the range of the company’s trappers and traders, not military or political control.
Image from Wikimedia Commons.

But around the same time, irregular and rare shipments began to arrive from the European colonies in North America where beaver – mostly trapped by French settlers and Indigenous Americans – was still plentiful and of very good quality. In 1669, the ship Nonsuch dropped anchor in the Thames with a large shipment of some of the highest quality furs London had ever seen, selling them immediately for £1,233 (equivalent to around £1 million in 2022). The Nonsuch had led an expedition invested in by some of London’s richest merchants and sponsored by Prince Rupert, a first cousin of King Charles II. It had done its trapping in Hudson’s Bay in the north of what is now Canada. The purpose of the expedition was to demonstrate that the issues with fur supply could be solved if its trapping in North America could be optimised, leaving behind the slow and traditional approach of the French and First Nation trappers.

This was not the first time Prince Rupert had seen to make money from exploiting colonised lands, having poured large amounts of his wealth into the slave trade from West Africa and sitting on the board of the Royal African Company. With this financial success made from trading in human lives, he turned his interest to North America and helped put together the syndicate that sent the Nonsuch to Hudson’s Bay. In 1670, his cousin King Charles II granted the syndicate a royal charter to form the Hudson’s Bay Company, giving the company a monopoly over “Prince Rupert’s Land” made up of the land drained by rivers and streams flowing into Hudson’s Bay – or 3,861,400 square kilometres.

In short order, the company had established trading posts throughout its monopoly, known as factories (as each was controlled by a company official known as a factor). The only thing that mattered to these factories and its parent company was beaver. Nothing could stand in the way of ensuring the safe passage of furs and pelts to Europe. By 1690, the demand in England for hats and caps was five million per year – or one per person. Hundreds of thousands more would be exported onwards from England to Europe such was the demand for the well-known quality of the Hudson Bay beaver. For example in 1756, Portuguese customers spent more than £20 million in today’s money on English beaver felt hats.

As Prince Rupert’s Land was largely still wilderness, besides company staff it was inhabited only by European and First Nations trappers and as a result there was only a barter economy, to both subjugate indigenous residents and prevent private wealth. There were standardised prices throughout Prince Rupert’s Land and instead of a normal currency, the company instead pegged everything against the unit of 1MB (1 Made Beaver). For three made beaver pelts, you could be given one clay pot in exchange at a company store, or for 10 you could get a gun. Private trading was outlawed and all beaver pelts that left Prince Rupert’s Land traveled through the warehouses and accounts of the Hudson’s Bay Company.

May 8, 2022

“It’s like these guys watched Anne Hathaway on WeCrashed and convinced themselves they can ‘elevate the world’s consciousness’ through arts grants. “

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

In the latest SHuSH newsletter, Kenneth Whyte brings us up to date on the latest adventures of the Canada Council for the Arts:

The Canada Council for the Arts held its annual public meeting March 30 and a video of it is now up on YouTube where, as of Thursday night, 321 people had tuned in to see CEO Simon Brault’s new shoelaces.

It’s not time for another deep dive into the ameliorative ambitions of Canada’s leading arts funding agency. We’ll just note that everything I observed in SHuSH 139 is on abundant display in this video, from the exhaustive land grant acknowledgment to non-stop discussion of equity, climate change, and Ukraine to a (mercifully short) speech by council chairman Jesse Wente, most of it dedicated to his usual one-note Indigenous activism (you’re supposed to rep all artists, Jesse).

Cheque-mailer-in-chief Brault, who obviously finds the real work of his position boring as fuck, says his immediate and long-term priorities (at a time when most of the nation’s artists and arts organizations have been economically devastated by the pandemic) are “elimination of racism and discrimination … and focusing on decolonization in people’s minds, in systems, and in institutions.”

Every square on the bureaucratic buzzword bingo card is covered: “intentionality”, “innovation”, “risk-taking”, “sustainability”, “inclusivity”, etc.

It’s like these guys watched Anne Hathaway on WeCrashed and convinced themselves they can “elevate the world’s consciousness” through arts grants.

Will they succeed? Given that they can’t match the production values of local cable despite a half-billion budget, odds are long.

Anyway, their not-quite-viral symphony of sanctimony is an experience. Give it a watch.

April 16, 2022

Remember all the angst about untold numbers of unmarked graves at former residential schools?

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

Oh, c’mon man! You must remember the performative grief and anger as even the Prime Minister got into the act by declaring Canada a nation that had committed genocide against as-yet-uncounted First Nations children (oh, and upping the ante, he also implied that this genocide was still ongoing). Do you remember the number of times these graves — often described as “mass graves” rather than merely “unmarked graves” — were investigated in the wake of all this media attention and the fate of at least some of the victims confirmed? No? Well, there’s a good reason for that:

Kamloops Indian Residential School, 1930.
Photo from Archives Deschâtelets-NDC, Richelieu via Wikimedia Commons.

Rosanne Casimir, the chief of the local Tk’emlúps te Secwépemc First Nation, said that “knowledge keepers” within the community had guided investigators to the area to be searched — which had once been an apple orchard on the residential school’s premises. The chief also said that knowledge keepers had already told her that what lay below the surface were graves of children whose deaths had previously been undocumented.

Following that announcement, several other First Nations announced their own discoveries. And in December, the Canadian Press called the discovery of unmarked graves, the “news story of the year”.

If you aren’t from Canada, it’s hard to understand the scale of the national reaction to this story. It’s been known for decades that thousands of Indigenous children died during their time in the residential-school system, many of them from tuberculosis. But this new discovery set the country off emotionally. Justin Trudeau, the prime minister, lowered the Canadian flag on public buildings, and didn’t raise it for another five months. And journalists became unrestrained in the language they used. In one Canadian newspaper, a headline ran, “Is this Canada’s Holocaust moment?”

Canadians were assured that these weren’t just graves, they were the graves of children; and furthermore, it was suggested, these children hadn’t just died from malnutrition or untreated disease — which is obviously bad enough. Some suggested these children were flat out murdered and dumped in shallow graves in the middle of the night. These claims were even aired by the national broadcaster, CBC, on an investigative show called Fifth Estate.

In the Kamloops press, meanwhile, Dr. Sarah Beaulieu, the ground-penetrating-radar expert who’d helped with the discovery, described — as a newspaper put it — “recollections of children as young as six years old being woken up in the middle of the night to dig holes for burials in the apple orchard.”

But there was one odd aspect to the story — and it got odder as the weeks and months marched on: No one seemed to be in any kind of hurry to see what was actually beneath the surface. All we had were ground-penetrating-radar images. And those images don’t show bodies, or caskets, or anything like that. What this technology shows are soil dislocations, which, depending on their depth and spacing, can sometimes indicate the possible presence of grave sites. Why weren’t police, or indigenous authorities, or forensic teams searching for the remains of these poor children?

It’s important to remember that Canadians were being told that this was a crime scene — indeed, not just any crime, but mass murder. If you told Canadians that, say, 215 murdered white children were buried in a field in Toronto, or Ottawa, or Vancouver, there’d be investigators and police all over the place — to see if they could find remains that could be tested and identified. Maybe evidence could be collected showing the manner of death.

And remember that many of the abuses identified at the Kamloops residential school and others like it date to the middle of the 20th century. This means that some of the perpetrators of these claimed child homicides — that is, the teachers, administrators, priests, and ministers who worked at these schools — some of them could still be alive. Shouldn’t we be getting evidence and building a case against them?

March 13, 2022

The Canada Council for the (woke) Arts

Filed under: Bureaucracy, Cancon, Politics — Tags: , , , — Nicholas @ 03:30

In the latest SHuSH newsletter, Kenneth Whyte looks at the origins of the Canada Council for the Arts and compares its original mission to the new direction the crown corporation plans to take:

The Massey Commission (1951), from which all public funding of arts, culture, and scholarly research in Canada derives, and out of which our flagship granting body, the Canada Council for the Arts, was born, knew that it was pushing the nation into perilous terrain. “The dangers inherent” in any system of grants from the central government to arts, letters, and culture was that “the government or its agents would attempt not merely to encourage but to direct” artistic and cultural expression.

The Massey Commission was not the first entity to confront this issue. Much like the Great Canadian Baking Show is a re-staging of the Great British Baking Show, the Massey Commission itself was a knockoff of a UK original (a sad commentary on an initiative intended to define and promote Canada’s unique national identity). The UK effort resulted in the establishment of the British Arts Council, initially chaired by Lord Keynes. Massey quoted him at length on the potential pitfalls of arts funding:

    At last the public exchequer has recognized the support and encouragement of the civilizing arts of life as part of their duty. But we do not intend to socialize this side of social endeavour. Whatever views may be held by the lately warring parties, whom you have been hearing every evening at this hour, about socializing industry, everyone, I fancy, recognizes that the work of the artist in all its aspects is, of its nature, individual and free, undisciplined, unregimented, uncontrolled. The artist walks where the breath of the spirit blows him. He cannot be told his direction; he does not know it himself. But he leads the rest of us into fresh pastures and teaches us to love and to enjoy what we often begin by rejecting, enlarging our sensibility and purifying our instincts. The task of an official body is not to teach or to censor, but to give courage, confidence and opportunity.

The founders of the Canada Council felt so strongly about the dangers of political interests imposing themselves on the arts, using federal money to force artistic and cultural activities in one direction or another, that they built checks and balances into its founding legislation. The Canada Council was made a crown corporation, at arm’s length from political types, and its board members were required to “avoid the promotion of any personal interests” or any other specific interests, whether on behalf of regions or “stakeholder groups”.

I can’t speak to the whole of the Canada Council’s activities, but from what I’ve seen of its annual reports, public statements, and funding practices, the Canada Council has jumped the tracks and is now fully dedicated to teaching, censoring, and directing artistic endeavour.

Here’s Simon Brault, chief executive of the Canada Council, giving an enthusiastic endorsement of the core Trudeau government priorities of Indigenous rights and environmental activism:

    We need to reimagine an arts sector determined to eliminate racism and discrimination in every form, and the legacy of colonialism. We need to reimagine the arts’ rightful place in the conversations that shape our future. And we need to reimagine, through the arts, a greener and more just and equitable world.

Even if you agree with Brault’s priorities, you have to admit that he is not straightforwardly supporting artistic endeavor but pushing the arts-and-culture sector toward the achievement of a socio-political program.

This mission is also explicit in the Canada Council’s new five-year plan, which has surprisingly little to say about lifting artists and arts organizations out of penury, which some might consider a laudable goal after years of financial crisis and pandemic:

Those are the council’s highlights, not mine.

This past week, the politicization of the Canada Council reached new heights when Brault announced that in solidarity with the Ukrainian people he would cease to fund any “activity involving the participation of Russian or Belarusian artists or arts organizations … This includes partnerships, direct and indirect financing of tours, co-productions, participation in festivals or other events held in Russia.”

March 8, 2022

HMCS Harry DeWolf goes INTO THE NORTH

Filed under: Cancon, Military — Tags: , , , , — Nicholas @ 04:00

Royal Canadian Navy / Marine Royale Canadienne
Published 7 Mar 2022

Akuni aullarsimaniq (ᐊᑯᓂ ᐊᐅᓪᓚᕐᓯᒪᓂᖅ) Inuktitut for “A long journey”.

Imagine the adventure! For the crew of our first Arctic and Offshore Patrol Vessel, HMCS Harry DeWolf, their inaugural deployment circumnavigating North America from August to December 2021 presented many unique and life-changing experiences.

January 26, 2022

Three generations of the OG Puritans

Filed under: Americas, Britain, History, Religion, USA — Tags: , , , , , — Nicholas @ 03:00

At Founding Questions, Severian considers the New England Puritans and the world they inhabited:

Portrayal of the burning of copies of William Pynchon’s book The Meritous Price of Our Redemption by early colonists of the Massachusetts Bay Colony, who saw his book as heresy; it was the first-ever banned book in the New World and only 4 original copies are known to survive today.
Engraving by F.T. Merrill in The History of Springfield for the Young by Charles Barrows, 1921.

Total cultural and intellectual uniformity, constantly reinforced. If those Puritans were going to go crazy, in other words, they’d do it within very carefully circumscribed boundaries. The only thing close to that level of mental control is Twitter … and I suppose I must put the disclaimer out front, so that you can factor it in if you disagree with me: I hate the Puritans. They’re just SJWs with balls and a slightly less tedious prose style. When they’re not obsessing over the tiniest motions of their pwecious widdle selves, they’re screwing you over for the hellbound heathen you are.

Credit where it’s due, though: If you need to go sodbusting in an unexplored continent, the Puritans are your guys. The original Plymouth Bay colony was thoroughly militarized, and they didn’t fuck around — when the local Indian tribes were beginning to wonder if they shouldn’t do something about these White devils they’d let loose, the Puritans attacked the fiercest tribe and wiped them out, as a show of force. Life was hard in the OG Plymouth Colony, but it was about as good as you were going to get in that era.

But the typical inheritance pattern soon took over. “Regression to the mean” is a behavioral phenomenon, too, not just an IQ one. Puritanism is an obsessive, paranoid creed; it can only flourish in times of high stress and dire insecurity. But by the 1690s, Plymouth Colony was arguably the healthiest, wealthiest, safest place per capita in Christendom (not a high bar, obviously, but still). The OG settlers were all gone by that time, of course — the original settlement, you’ll recall, was 1620 — and so were most of their almost as hardcore kids. The third generation was coming up fast …

… but finding their way blocked by the old men of the previous generation, who were as tediously, dogmatically Puritan as the OGs, but without the stones. This made them — the 2nd generation — enormous hypocrites, but even without the hypocrisy, imagine living in a world where the ultra-wealthy who control everything in society tell you that they deserve it all, because they’re God’s Elect, while you, sinner, deserve to live in a rented box and eat bugs and own nothing, because God hates you.

History’s full of weird stuff like that, and that was the situation circa 1690. One example will have to do: Since we probably all got to experience Nathaniel Hawthorne’s existential angst back in high school, consider that the ancestor who caused him so much grief, Judge John Hathorne, was born in 1641. He would’ve been 51, then, during his trial service – a ripe old age by 17th century standards.

Not only that, but the 2nd generation — the one that stubbornly refused to move on and let the kids take their place in the sun — had spent the previous twenty years grievously fucking things up. King Philip’s War nearly ruined the colony, there’d been widespread plague, and oh yeah, that whole Restoration thing back in England — the hardest of hardcore Puritan thinkers in the run-up to the Civil War had been colonials; guys like Col. Rainsborough were closely associated with Massachusetts, etc. Lots of bad blood on the other side of the water, and while the third generation was willing to let bygones by bygones, the 2nd generation wasn’t.

So: Hypocritical old throwbacks and cavemen, with a decades-long track record of dumbfuckery, who just wouldn’t get out of the way. As they got older, they got more insular and inward-looking, as old people tend to do … and “more inward looking” for a Puritan is a near-BCG level of narcissism. Meanwhile, the new generation is eager to take their place in the burgeoning Atlantic world, especially after the Glorious Revolution (1688) … but can’t.

January 16, 2022

QotD: Once “discovered”, colonization of the Americas was inevitable

Filed under: Americas, Economics, Europe, History, Quotations — Tags: , , , , , — Nicholas @ 01:00

Another major structural issue is this: what precisely would our pious anthropology professors have had Europeans do with the New World once they found it?

This is not a joke. Political reality has a way of crashing in on the pipe dreams of liberal academics. The reality is, if the English had not colonised, then the French or the Dutch would have. If the Spanish had not colonised, the Portuguese would have. This would have shifted the balance of power at home, and any European country which had not colonised, would have been relegated to secondary status. And it is easy to overestimate the amount of control that European governments actually had. As soon as the New World was discovered, many fisherman and traders sailed across the Atlantic on their own, in hopes of circumventing tax authorities and scoring a fortune. Long before colonies were established in most regions, the New World was crawling with Europeans whose superior technology gave them an edge in combat. Nonetheless, it was extremely dangerous for Europeans to provoke fights with Native Americans, and most of them tried to avoid this when possible. In retrospect, one could in theory be impressed that so many European governments showed a genuine concern to rein in the worst excesses of their subjects, with an express eye to protecting the Indians from depredation. The logic was simple: they attempted to protect their subjects at home, in order to secure good order and a better tax base. So they would do the same to their subjects in the New World. For a long time, few Europeans harboured any master plan of pushing the Native Americans out of their own lands. In more densely populated regions such as Mexico, such an idea must have seemed an absurdity. Reality tends to occur ad hoc. Boundaries often took generations to move, and would have seemed fixed at the time. For several centuries, many Europeans assumed that they would long be a minority on the North American continent. In Mexico and Peru, they always have been.

Population density mattered, a lot, when it came to pre-modern global migrations. China and India were “safe” from excessive European colonisation because they had the densest populations in the world, and they were likewise largely immune to any diseases brought by Europeans. SubSaharan Africa had a lower population density depleted by slave raiding, but they still outnumbered European colonists by a large margin throughout the colonial era — again because European contact did not decimate their numbers through disease the way it did in the Americas. It is worth noting that no one claims that Europeans committed genocide in India, Asia or even Africa, although their technological advantages gave them every opportunity had they actually been of a genocidal mindset (as were for example the Mongols). In fact, the European track record shows them to be almost shockingly un-genocidal, given their clear technological advantages over the rest of the world for a period of several centuries. Few other civilisations, given similar power over so much of the world’s people, would have behaved in a less reprehensible manner. This is not to give Europeans a pat on the back. Rather it is to point out that Europeans are regularly painted as the very worst society on Earth, when in fact they had the power to do far, far more evil than they actually did. Let us at least acknowledge this fact.

Jeff Fynn-Paul, “The myth of the ‘stolen century'”, Spectator Magazine, 2020-09-26.

January 11, 2022

Through the North-West Passage 1940-1942

Filed under: Cancon, History — Tags: , , , , , — Nicholas @ 04:00

Vancouver Maritime Museum
Published 21 Aug 2020

in 1942, the St. Roch became the first vessel to complete the west-east traverse of the Northwest Passage. This documentary chronicles the historic journey. This film was prepared in 1942 for the R.C.M.P. by Cst. F.S. Farrar, first mate of St. Roch from 1930-34 and 1938-43.

January 7, 2022

“This is not satire. This is academic archaeology gone woke”

Filed under: History, Politics, Science, USA — Tags: , , , — Nicholas @ 05:00

In the New English Review, Timothy H. Ives asks whether the many stone heaps across New England are actually the ruins of First Nations sacred sites:

Historic photograph of Woodvale Farm, Rhode Island. The pasture shown here, enclosed by stone walls, features several stone heaps
Photo via New English Review.

Brightman Hill lies deep in the forests of Hopkinton, Rhode Island. It is named for the Brightmans, one of the families who farmed it, and evidence of its agricultural past is, to most observers, unambiguous: old building foundations, a nineteenth-century burial ground, an extensive network of stone walls and hundreds of stone heaps, the results of field clearing. But in 2019, a federally-funded survey of Brightman Hill shattered these traditional interpretations.

The surveyors, Ceremonial Landscapes Research, LLC, are a small group of antiquarians led by Alexandra Martin, a registered professional archaeologist who recently earned her doctorate in anthropology. Instead of stone heaps and walls, the surveyors reported “linear stone groupings” on Brightman Hill. One, they said, “brings to mind a turtle.” Another “appears to have the head of a snake”; another contains “a ‘nest’, large enough for an individual to sit in.” Boulders, naturally milled and deposited by glacial ice, came alive. One was categorized as “an apparent effigy of a human head,” significantly facing southwest, while the flat section of another became a “stone seat” from which celestial alignments could be observed.

This is not satire. This is academic archaeology gone woke. New Englanders may not realize it, but the ground is moving beneath their feet.

Stone heaps, walls and other ruined stone structures are scattered across the secondary forests of New England. Traditionally, archaeologists agreed that they were vestiges of abandoned farmsteads, reclaimed by the forests when many farmers left for the cities or pastures new. But now the culture wars have come to this previously polite field.

Today, radical left-wing academics support claims that the stones are the ruins of ancient Native American ceremonial constructions, and that they need protection from ongoing “settler-colonial” development. Tribal officials champion this claim, presumably to further their own campaigns for “decolonization”. Their “resistance” is applauded by attention-seeking antiquarians and a public entranced by guilt and ideas of social justice. I call this confluence the Ceremonial Stone Landscape Movement (or CSLM).

CSLM claims are fashionable, and almost uniquely powerful. None of these stone structures were signed and dated by their creators, but ceremonial claims carry particular weight — especially when anyone who dismisses them risks being accused of continuing the destruction of Native American culture. Yet the movement’s roots are neither ancient nor grounded in Native American tradition. They’re not even that deep.

The movement and its bizarre theory originated in the late twentieth century among a group of white, middle-class antiquarians. Many are members of the New England Antiquities Research Association (NEARA), founded in 1964; at the time NEARA’s founders resented academic archaeologists for refusing to take seriously their theory that New England’s farmstead ruins are in fact the remains of a megalithic culture transplanted by settlers from Europe in prehistoric times. By 1984, one NEARA member detected a “persecuted-crusader” complex among its members, who seemed determined to “wave the banner of truth with regards to the ‘real’ prehistory of New England” until the “mainstreamers … fall in line and admit the visions of a minority were accurate after all.”

December 11, 2021

Pretendians in Canadian academia may resemble “those legendary Klan gatherings where everyone is an uncover FBI agent”

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

After recounting the rise and fall of Carrie Bourassa, Ed West looks at other examples of white people deliberately passing themselves off as members of First Nations groups and other disadvantaged groups:

Carrie Bourassa with media.
Lead photo in Geoff Leo’s article for the CBC – https://www.cbc.ca/newsinteractives/features/carrie-bourassa-indigenous

… then some serious allegations came to light casting doubt on Morning Star Bear’s fitness for office: Bourassa, it turned out, was white. Her forebears were all Russian, Czech and Polish farmers, who while the Metis struggled with the arrival of the Europeans were back in Tsarist Russia, living lives of unbridled white privilege as agricultural workers.

The response was merciless anger. Bourassa’s colleague Winona Wheeler, an associate professor of Indigenous Studies at the University of Saskatchewan, told the Canadian Broadcasting Corporation that what she did was “abuse” and “theft”, “colonialism in its worst form and it’s a gross form of white privilege.”

Another called her “the modern-day Grey Owl” in reference to the famous early 20th century English conservationist who had managed to convince the world he was Native American, rather than being Archibald from Hastings.

Bourassa’s outing was followed last weekend by that of Jessica Bardill, an “indigenous” language speaker at Montreal University who was reportedly suspended because of doubts about her race. And who could have suspected she was white?

Bourassa and Bardill are hardly exceptional: the past two years have seen at least half a dozen similar racial unmaskings, almost all female academics. Is this the result of the strange racial spoils system created by affirmative action, or does it reflect the cultural emptiness felt by some North Americans, the unbearableness whiteness of being?

Among them is Suzy Kies, an indigenous “expert” in – yet again – Canada, on whose advice a Catholic school district burned 30 library books about indigenous people, removing another 4,700. Kies had become quite a prominent figure on all matters indigenous; again, how could they have possibly noticed?

One suspects that a conference of Canada’s indigenous educators would turn out like those legendary Klan gatherings where everyone is an uncover FBI agent, or that meeting of Holocaust survivor memoir writers where both were fake.

Many of these “indigenous” experts had risen far by telling white liberals what they wanted to hear, confirming their worldview. The same was true of @Sciencing_Bi, who enthralled Twitter last spring with her powerful denunciations of sexual misconduct in higher education. The mysterious young woman had grown up in Alabama, a member of the Hopi tribe, but had “fled the south because of their oppression of queer folk”. Sadly, Sciencing Bi contracted Covid in April 2020, having been forced by her cruel university to do in-person teaching just at the point when that issue was becoming a culture war hot topic, and died, quite unusually for someone so young.

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