canada is a country built on genocide, and our national identity primarily consists of stating that we’re not as bad as the united states. but in so many ways, that contest is just a distraction from canada’s anti-indigenous, anti-black, and all around racist and exploitative colonialist and global capitalist presence. fuck canada, and fuck canada day. 

(a photograph of a small crowd of people protesting canadian police brutality. at the forefront is an individual dressed all in black, with their face covered by a black bandana, holding a burning canadian flag, arm outstretched above their head. the rest of the protesters look on and watch, some preparing to take pictures of their own.) 

anonymous asked:

Ooh you betcha! Them pesky Europeans are sure darn racist dontcha kno? They're as bad as our neighbors south of the Alberta border yeah! But you gots nothing to fear from us Canadians oh yeah. We love all our neighbors as much as we like our maple syrup and beaches dontcha kno! Calgary ain't Canada it's really just an extension of the US of A yeah so please don't lump them with us, okey dokey?

im really hoping this is a joke making fun of canadians who unironically act like this bc canada is also a genocidal settler colonial state that treats indigenous people like shit but ive gotten too many bad asks today to be sure this isnt serious

The government of India has objected to the province of Ontario in Canada legally recognising the 1984 anti-Sikh pogrom as genocide. The Bharatiya Janata Party (BJP), which leads the government, has kept talk of the 1984 pogrom alive only so that its loudness covers over the anti-Muslim pogroms of 1989, 1992, 2002, and the anti-Christian pogrom in Odisha of 2007-2008. Assuredly, recognising 1984 as genocide would also draw attention to the role of Hindu nationalist organisations and other dignitaries of today in that event. It would also set the precedent for terming as genocide the events we are now only able to whisper of as “2002”.
—  Divya Dwivedi and Shaj Mohan, ‘Who Gets to Kill Whom in the Union of India?’, The Wire
Today I pray for my Mother and all of the other Residential School Survivors who are not with us anymore

May you find peace and tranquility in the next spirit world that you could never find here on earth.  Your pain and suffering is no longer.  We live now with peace in our hearts, knowing that your abuse and inhumane treatment has been recognized as one of the most horrific crimes committed in Canadian History.

You suffered so no one else will ever suffer like that again.  You survived when so many Native youth didn’t.  I wish you lived to see this day, to read this report.

Until we meet again…….  I will always remember.

My mom told me that we should validate the ndns who have addictions and alcohol problems when talking about traditional ceremonies and medicines. I’m ojibwe and cree and in Canada, you’re supposed to be sober and clean to enter ceremonies etc. I think what she is saying that we shouldn’t exclude them and let them heal because they need it the most. yes, it’s not allowed, but maybe it’s time to customize our rules because eurocentric colonization and genocide really runs deep. just a thought, 

“Maybe you’ve heard about Canada’s residential schools,” Brienne explains. “They were boarding schools on or near reservation land. They were run by nuns and priests of the Catholic Church, with the goal of ‘beating the Indian out of the child’ by erasing their language and culture. I’ve heard stories all my life about these places from my mom and teachers, most of whom were survivors of residential schools, the last of which closed down in 1996.”

“Survivors” is really the right word here, seeing as anywhere between 4,000 and 6,000 Native American children died at residential schools from malnutrition, disease, and … “science experiments”?

No, not due to poor lab safety conditions and out-of-control baking soda volcanoes. We’re talking children being experimented on – like a YA dystopian novel, but without all the playful fashion.

“My dad and his family managed to avoid residential schools by hiding in the woods whenever officials came around,” Brienne continues. “I’m not sure if he even has an official birth certificate because of that … I’ve also met older teens who went to residential schools, and it blows my mind that people who grew up in the era of Pogs and Furbies had the dubious honor of experiencing state-instituted cultural genocide.”

3 Insane Realities Of Life On A Modern Indian Reservation

anonymous asked:

That whole evil comix action narrative isn't true for Canada right? Isn't it mostly everywhere else? They didn't have slavery here against blacks or natives I don't think, and they never tried legitimate, murderous genocide in the usual sense. My teacher says compared to the U.S. the Europeans were pretty chill and let the FN hunt and stuff and didn't take land without proper treaties etc and they didn't steal from their lands. Like it was bad but not really that bad. Is this legit?

Canada is far from innocent. You should seriously read up on Canada’s real history. We really need to kill this myth that Canada is perfect and had an innocent history. Nothing could be further from the truth.

Slavery in Canada (Yes it happened to Blacks and Natives)

How Canada Committed Genocide Against the First Nations People

What Canada committed against First Nations was genocide. The UN should recognize it

John A. Macdonald’s Aryan Canada: Aboriginal Genocide and Chinese Exclusion

While we’re at it, here are some quotes about our founding father, John A Macdonald:

John A. Macdonald was a sinophobe, according to Timothy J. Stanley’s research.

In 1885, PM Macdonald told the House of Commons that, if the Chinese were not excluded from Canada, “the Aryan character of the future of British America should be destroyed.” This was the precise moment in the histories of Canada and the British dominions when Macdonald personally introduced race as a defining legal principle of the state.

John A. Macdonald’s policies of forced starvation helped clear First Nations from the prairies in order to build the railway, according to James Daschuk of University of Regina. An excerpt from his book, Clearing the Plains: Disease, Politics of Starvation and the Loss of Aboriginal Life:

“For years, government officials withheld food from aboriginal people until they moved to their appointed reserves, forcing them to trade freedom for rations. Once on reserves, food placed in ration houses was withheld for so long that much of it rotted while the people it was intended to feed fell into a decades-long cycle of malnutrition, suppressed immunity and sickness from tuberculosis and other diseases. Thousands died.”


“When the school is on the reserve, the child lives with its parents, who are savages, and though he may learn to read and write, his habits and training mode of thought are Indian. He is simply a savage who can read and write. It has been strongly impressed upon myself, as head of the Department, that Indian children should be withdrawn as much as possible from the parental influence, and the only way to do that would be to put them in central training industrial schools where they will acquire the habits and modes of thought of white men.”

-John A Macdonald

anonymous asked:

hello, I was wondering if you could please tell me how canadians are currently discriminating against natives rn? I mean I'll google it as well but you seem to have harper receipts lol

This is a very small list of all of the systematic racism we inflict on FNMI Canadians and have since this land was colonized by Europeans. There are many, many more issues.

Huge increase in number of aboriginal women in Canadian prisons

Aboriginal corrections report finds ‘systemic discrimination’

Racism against aboriginal people in health-care system ‘pervasive’: study

RCMP confirm report of more than 1,000 murdered aboriginal women

Welcome to Winnipeg: Where Canada’s racism problem is at its worst

Half of First Nations children live in poverty

Winnipeg-area First Nation remains under 17-year boil water advisory

Clean running water still a luxury on many native reserves

Canada’s residential schools cultural genocide, Truth and Reconciliation commission says

Attempted genocide of the Acadian and Mi’kmaq Nations

John A. Macdonald’s Aryan Canada: Aboriginal Genocide and Chinese Exclusion

Sixties Scoop

Nunavut’s hunger problem: 'We can’t pretend it doesn’t exist anymore’

UN report slams Canada’s human rights record

Canada commits 'grave violation’ of rights of aboriginal women: UN report

americans have such a victim complex i think they just arent used to everything about about them and how theyre the freesest most specialist country in the world

you say shit like “fucking canada and their genocide” and canadians are like “right???” or “australians are so whiny about their weather” and aussies are just all “well no shit” ive seen people react to RACIAL stereotypes better than a self entitled american who has to butt in everytime you bring up their gun restrictions

“ummm not ALL americans are like that, you know……” is going to be a response to this post in less than 10 minutes, i promise you.

The Death of the Beothuk

How a tribe of Newfoundland Indians suffered genocide at the hands of the Europeans

The aboriginal occupation of Newfoundland and Labrador goes back as far as 6,000 years, with at least four distinct groups having inhabited the region over the centuries.  First came the Maritime Archaic people, followed by the Arctic Small Tool Tradition, the Thule Eskimos and finally, The Beothuk, who became extinct soon after the arrival of Europeans who came to fish and eventually settle in Newfoundland.

The word Beothuk simply means “people.”  From the precious little that survives of it, their language appears to have been a form of Central Algonquin; the Beothuk were probably distant cousins of the Montagnais of Quebec and Labrador.  First contact may have occurred in 985 A.D. when the Norse were exploring the coasts of Newfoundland and Labrador.  The Vikings reported trading for furs with an indigenous people they had encountered and later battled with.

The first well-documented contact in the 15th Century indicates that at least in the beginning, relations were friendly.  Because of the tradition of painting their bodies red with ochre they came to be known to the Europeans as Red Indians, or red skins, a term that over time spread throughout North America.

Because the Beothuk were wiped out before any significant cultural exchange with Europeans, very little is known about them.  Only a handful of artifacts exist from this culture, most of which were taken from graves.  The first centuries of contact were devastating for all North American natives.  Between 1600 and 1700, an estimated 90% of the populations of first nations who made contact were lost, mostly to disease.  While is believed that some 12 million people lived in North America when Columbus arrived, the number was rapidly reduced as settlement spread.  Although Mic Mac (Mi’kmaq) and Maliseet tribes carried on extensive trade with Europeans from very early on, the Beothuk were never able to secure such a relationship.

Another source of animosity arose from the tendency of the Beothuk to scavenge metal from the fishing camps once the seasons had ended.  Every summer hundreds of ships came to fish Newfoundland’s waters, and when they left in the fall the Beothuk would come to see what they could take from the camps.  They had learned to forge metal and employed this knowledge in the making of weapons.  Sometimes boats were burned to obtain the nails in them.
It made little difference to the Europeans that they had taken over the traditional summering grounds of the Beothuk, forcing them inland and away from the birds, fish and seals that constituted their summer food supplies.  Even the salmon were netted before they could get far enough upstream to reach the Indians.  This put them in a position where they were forced to steal to survive, but when they did, they were often hunted down like animals and shot on sight.

In February of 1790 a party went looking for Beothuk on a retaliatory raid.  It was their intention to kill all they met though they would give them “fair play,” and not fire if the enemy fled.  At one village where the enemy did flee, they burned all the canoes and three of the four wigwams.  One hundred deer skins were stolen and 500 arrows thrown into a brook.  The entire winter’s supply of cariboo – 40 or 50 twenty five square foot packages of pressed, frozen meat – was destroyed.  At that time of the year, when the people were most vulnerable, it would have been more humane to shoot them.  This type of cruel, inhuman retribution often resulted in entire villages perishing.

In 1818 an open boat, loaded and ready for market, was stolen from one John Peyton.  Since it was a considerable loss, he obtained permission from the governor to seek his stolen property and to capture live one of the Beothuk.  Upon entering a small encampment Peyton’s men captured a woman who was unable to flee because she had recently given birth.  When her husband tried to rescue her, despite being greatly outnumbered, he was killed.  She was taken to St. John’s while her newborn was left behind and reportedly died two days later.  When she contracted consumption, she was eventually ordered to be returned to her people, but she died on the way and her body was left at the abandoned camp.  This woman, Demasduwit, known to the English as Mary March, was one of the last of the Beothuk people.

Another Beothuk woman, Shanawdithit, was captured in 1823 and survived until 1829 despite having contracted consumption.  From this woman came nearly all the information we possess regarding her people.  William Cormack, president of the Beothuk Institute, learned some of her language, as she learned some English, and he made notes on Beothuk history, mythology and vocabulary.  Shanawdithit drew maps and pictures for Cormack, and it was said that she never spoke of her people without tears.

We know that the Beothuk were a unique culture and that the land and sea provided amply for their needs.  They were seasonal migrants who spent the summers taking advantage of the bounty of the sea and who moved inland in the winter where they survived largely on cariboo.  Although little is known about them, their artistic style was eloquent and distinct from other tribes, and some intriguing bits of information have been preserved.  In 1820 an English expedition up the Exploits River discovered a tree, 40 feet in height, which had been completely stripped of branches and bark, with only a small tuft remaining on top.  From top to bottom it was painted in alternating circles of red and white.  While the function of this tree is a mystery, it is obvious from examples such as this that the Beothuk had a sophisticated culture and religion.

In 1827 William Cormack made his second trip across Newfoundland in hopes of finding Beothuk for the purpose of learning more about them.  Upon reaching Red Indian Lake he discovered one of the great tragedies of North American first nations subjugation. Only scant signs of former habitation remained and all the birch trees had been ringed to use the inner layer for food.  When the captured Shanawdithit died in 1829 the Beothuk race died with her.  Later in the century hundreds of thousands of other native North Americans would suffer similar fates in the great Indian wars of the American west.  In 1862 Colonel Chivington of the US army gave a public speech in Denver, Colorado advocating the killing and scalping of all Indians, declaring that, “Nits make lice.”  And in a massacre of 105 Cheyenne women and children he made good his word, scalping and mutilating even babies.

Although we are aware of atrocities perpetrated against first nations in the United States, many Canadians may be shocked to learn about what happened in Newfoundland and even in the Maritime Provinces.  We are not taught in school that an entire race of non-aggressive people from eastern Canada was destroyed by genocide.  As is the case with slavery in Canada, eastern Canada in particular, history seems to have chosen to ignore the terrible price exacted upon aboriginal Canadians in the conquest of the New World.

Written in the early 1990s

Representative of the [settler colonialist] mentality is an oft-televised public service announcement featuring an aging Indian, clad in beads and buckskins, framed against a backdrop of smoking factory chimneys while picking his way carefully among the mounds of rusting junk along a well-polluted river. He concludes his walk through the modern world by shedding a tragic tear induced by the panorama of rampant devastation surrounding him. The use of an archaic Indian image in this connection is intended to stir the settler population’s subliminal craving for absolution. “Having obliterated Native North America as a means of expropriating its landbase,” the subtext reads, “Euroamerica is now obliged to ‘make things right’ by preserving and protecting what was stolen.” Should it meet the challenge, presumably, not only will its forebears’ unparalleled aggression at last be in some sense redeemed, but so too will the blood-drenched inheritance they bequeathed to their posterity be in that sense legitimated. The whole thing is of course a sham, a glib contrivance designed by and for the conquerors to promote their sense of psychic reconciliation with the facts and fruits of the conquest.


Although both the United States and Canada officially maintain that
genocide has never been perpetrated against the indigenous peoples within their borders, both have been equally prone to claim validation of their title to native lands on the basis that “group extinction” has run its course in a number of cases. Where there are no survivors or descendants of preinvasion populations, the argument goes, there can be no question of continuing aboriginal title. Thus, in such instances, the land-vacated by the literal die-off of its owners-must surely have become open to legitimate claims by the settler-states under even the most rigid constructions of Territorium res Nullius.

While the reasoning underpinning this position is essentially sound,
and in conformity with accepted legal principles, the factual basis upon which it is asserted is not. With the exception of the Beothuks of Newfoundland, whose total extermination was complete at some point in the 1820s, it has never been demonstrated that any of the peoples native to North America, circa 1500, has ever been completely eradicated. Take the Pequots as a case in point. In 1637, they were so decimated by a war of extermination waged against them by English colonists that they were believed to have gone out of existence altogether. Even their name was abolished under
colonial law. For three centuries, Pequots were officially designated as being extinct. Yet, today, the federal government has been forced, grudgingly, to admit that several hundred people in Connecticut are directly descended from this ” extirpated” nation.

Similar examples abound. The Wampanoags of Massachusetts were declared extinct in the aftermath of the 1675 “King Philip’s War,” but managed to force recogmtlon of their continuing existence during the 1970s. More-or-Iess the same principle applies to a number of other peoples of the Northeast, the Piscataways, Yamasees, Catawbas and others of the Southeast, all of whom were reportedly extinct by 1800, the Yuki, Yahi and others of northern California, largely annihilated through the “cruelties of the original settlers” prior to 1900, and so on around the country. James Fenimore Cooper’s “Last of the Mohicans” wasn’t, nor was Alfred
Kroeber’s Ishi really the “last of his tribe.” In sum, the fabled “Vanishing Red Man,” alternately bemoaned and celebrated with a great deal of glee in turn-of-the-century literature, didn’t.

By-and-Iarge, “extinction” is and has always been more a classification bestowed for the administrative convenience of the settler-states than a description of physical or even cultural reality…

In other instances, the U.S. has simply refused ever to admit the
existence of indigenous peoples. Notably, this pertains to the Abenakis of Vermont, who, having never signed a treaty of cession, actually hold title to very nearly the entire state. Other examples include the Lumbees of North Carolina, perhaps the most populous indigenous people in all of North America, and a number of fragmentary groups like the Miamis of Ohio scattered across the Midwestern states. While not following precisely the same pattern, Canada has also utilized policies of declining to acknowledge native status and/or refusing to recognize the existence of entire groups as a means of manipulating or denying altogether indigenous rights to land and sovereign standing.

While neither such official subterfuges nor the popular misconceptions attending them have the least effect in terms of diminishing the actual rights of the peoples in question, they do place the settler-states in positions of patent illegality.

—  Struggle for the Land by Ward Churchill