‘Mi’kmaq Bullies Get Their Way’

“This is not the way to run a city, based on threats of violence.”
–Halifax city councillor

“A recent decision by the Halifax City Council to tear down their own city’s history is but the latest example of a nation eager to dismantle its founders. Mayor Mike Savage and the city councillors who have voted to remove the statue of Edward Cornwallis have betrayed their duty to Haligonians and Canadians.
{The statue has since been taken down…}

Cornwallis founded the city of Halifax against all odds, and his efforts deserve to be memorialized in Cornwallis Park. Cornwallis’ resolve, aided by the courage of the thousands of men and women he inspired, laid the foundations of Atlantic Canada’s largest city.

“Mayor Savage and the council members supporting the motion to remove the statue are guilty of an unforgivable offense. It is not the role of elected officials to revise our past. Their oaths do not offer provisions for this liberty. Canadians expect the memory of our European founders to remain unpolluted by revisionist attitudes. The arrogance of the Halifax city council has not gone unnoticed. Their decision offers a terrifying precedent where the past is open to interpretation by politicians who disregard democracy and public opinion.

“The current and future residents of Halifax have the right to know the name and see the image of their founder. Regardless of one’s opinions of Cornwallis, protecting and preserving his memory is a duty we share as not only Haligonians, but as Canadians. This duty is extended by default to our elected representatives.

“A reasonable action for the council would be to raise a new statue of their liking at a different place. The destruction of a historical figure’s image is not a step forward, it is an egregious affront to our past. Canadians deserve the right to celebrate their founders, regardless of the current pressures of living in a postmodern era. The Halifax City Council is free to conjure up new heroes, but not free to destroy ours.

This incident is a worrying manifestation of a brutal disregard towards the accomplishments of Canada’s European founders {And it’s about time to recognize the Aboriginal racism behind much of this}. Edward Cornwallis’ life and legacy have a place in historical downtown Halifax and in the annals of Canadian history. Regardless of the city’s decision to remove the statue of Cornwallis, his spirit and name resonates through every building, street and pier within the city of Halifax, and all of Canada.

“If city council is certain this is a decision that will be upheld by the residents of Halifax, and are practitioners of democracy, we urge them to conduct a referendum on the issue. At the very least, we urge city council to reinstall the Cornwallis statue until a reasonable and effective solution can be found.”

–‘Canada’s European History And Peoples Are Being Dismantled’,
ID Canada, 2 February 2018



The statue of Edward Cornwallis is hoisted by a crane and placed on the bed of a truck before being taken away and put into storage. (APTN)

“Halifax council has voted to immediately remove a statue of Edward Cornwallis from a downtown park, with several councillors calling the bronze figure of the city’s controversial military founder a barrier to {one-way} ‘reconciliation’.

{Because offending Canadians by burying our history is a surefire path to ‘reconciliation’, right? This is ALL about appeasing those who want revenge – Race Based revenge…}

“After just over an hour of debate, it took less than 10 seconds for council to vote 12-4 to temporarily place the statue in storage until a decision is made on its long-term fate.

“The Cornwallis statue has become a powerful symbol”,
Mayor Mike Savage told council.
{All the more reason to leave it up!}
“I believe its continued presence on a pedestal in the middle of a city park is an impediment to sustained progress and forging productive, respectful {ass-kissing} and lasting relationships with the Mi’kmaq in the spirit of {politically correct} ‘truth’ and {one-way} ‘reconciliation’.”

“He added: 

“Halifax is not the garrison town of Edward Cornwallis. It’s a thriving, diverse, modern city that I believe will be largely shaped by those who’ve been here the longest and those who are finding it for the first time.”
{That’s not the point…}

“Morley Googoo, regional chief of the Assembly of ‘First Nations’, said the decision to take down the statue is a huge opportunity for the city”.

“Other municipalities across the country are dealing with the same very question about how to have a ‘new relationship’ with {so-called} ‘Indigenous Peoples’,”
he told reporters following council’s decision…

Morley Googoo, regional chief of the Assembly of ‘First Nations’. (Halifax Chronicle Herald)
Morley Googoo, regional chief of the Assembly of ‘First Nations’. (Halifax Chronicle Herald)

“Nova Scotia Mi’kmaq chiefs had called Friday for the statue to be taken down immediately…
{And the city slavishly obeyed…}

“I look at the 500 years of broken promises since Europeans first arrived and settled on these shores. And those 500 years have been rife with disease, strife, broken treaties, broken promises, hidden agendas, military action — and circumstances which beggar the imagination to the point where a true decimation occurred in North America,”
Councillor Richard Zurawski said in an impassioned speech.

“If we want reconciliation, we pull down the statue immediately,”
he continued.
“We don’t discuss putting it someplace else. We don’t discuss temporary measures. For goodness sakes, let’s end the 500 years of broken promises and take away this visible symbol of supremacy.”
{?!? Another self-loathing Canadian. Why are we electing these fools?}

“Savage told council that the issue of ‘truth’ and ‘reconciliation’ has been a long time coming. Speaking from prepared notes, he said “we are all a product of our history”, but we do not have to be a prisoner to it.

“The Mayor told Council that removing the statue is not about re-writing history, but acknowledging that history is also not “cast in bronze”.
{Disingenuous B.S…}

“Cornwallis is a disputed character seen by some as a brave leader who founded Halifax, but by others as the commander of a bloody and barbaric extermination campaign against Mi’kmaq inhabitants…
{The British were no more “bloody and barbaric” than the Mi’kmaq…}

“The status quo is completely untenable. The statue is a barrier to {one-way} ‘reconciliation’”,
Coun. Sam Austin said during the debate...

“A staff report…said it is concerned about rising tensions around the statue, citing a planned protest Sunday that could result in  

“damage to the statue, conflicts among protesters and counter-protesters and personal injury.”

{Cowards! Giving in to racial bullying only guarantees that they will try it again…}

“The statue has increasingly become a flashpoint for protests,”
states the document, dated Jan. 27.

“Clashes arising from protests and counter-protests of controversial statues in other jurisdictions have in some cases resulted in injury and damage to public property and in a worst case, death. There is a reputational risk to Halifax from the attention associated with this unrest.”

{There is also a “reputational risk” for selling out Canada!}

“One councillor, Steve Adams, called instead for leaving the statue but adding statues of Acadians, Mi’kmaqs and others in a “Founders Plaza” with interpretive panels.

“This is not the way to run a city, based on threats of violence,”
he said…”

–‘Halifax council votes to immediately remove Cornwallis statue from downtown park’,
BRETT BUNDALE, Canadian Press, Jan. 30, 2018


'Save Our Statue' poster (APTN)

 “A number of posters have been put up at Cornwallis Park in response to Halifax Regional Council’s decision Tuesday to have the controversial statue of the city’s founder removed.

“On Tuesday evening, at least four posters were found affixed to benches and light poles around the park. They read “Save Our Statue” and “Crush Cultural Marxism” and contain a QR code that links to a Facebook community called “Save Our Statue”…

“On Wednesday morning, the posters had been removed…

“Posts in the Facebook community express opposition to city council’s decision to remove the statue…

“Mi’kmaw Elder Daniel Paul addressed some of the claims made in the “Save Our Statue” Facebook community that reference his book.

Daniel N. Paul speaks during the first Decolinization Conference in 2005. (ERIC WYNNE—Halifax Chronicle-Herald)
Daniel N. Paul speaks during the first Decolinization Conference in 2005. (ERIC WYNNE—Halifax Chronicle-Herald)

One comment by the community’s anonymous moderator claims that
“there is no evidence of actual genocide”
having taken place against the Mi’kmaq, and that Cornwallis merely
“practiced standard methods of colonial warfare.”

“Paul takes issue with that statement, saying while there’s no way to tally the number of Mi’kmaq killed by British colonists responding to the scalping proclamations, there is documented evidence that many lives were taken…
{On ALL sides! The French and Indians were just as guilty. In addition, the bulk of the killings occurred south of the border…}

“So anybody who says there wasn’t an attempt by the British to exterminate the ‘indigenous’ populations of the Americas need to dig into history a bit and learn something about it. You don’t go through history books and just dig out little points that might support your ideas.”
{You mean like YOU do? You just switched from the  Mi’kmaq killings to “the ‘indigenous’ populations of the Americas” because the Canadian evidence doesn’t support your racist conclusions…}

–‘Save Our Statue’ posters appear as Halifax prepares to remove Cornwallis statue’,
Justin Brake, APTN, January 31, 2018


COMMENT: “You want ”Peace and Reconciliation”, while simultaneously calling those who disagree with you ”White Supremacists”? Peace and Reconciliation are off the table now.”
“I couldn’t agree with you more. I have no interest in peace and reconciliation with anyone who calls me names. Great lack of intelligence.”
“Edward Cornwallis is the founder of Halifax, therefore he should be honoured. Plus, the bounties on Mi’kmaq AFTER they attacked settlers. SAVE OUR STATUE.”
“The hypocrisy of the native population is what upsets me the most. During this period, as willing pawns of the French clergy they raided and killed British settlers. The French military paid warriors for British scalps. It was war. All parties are guilty. The Mi’gmaw want to play innocent and blame Cornwallis. My respect and sympathy for native issues in NS have been severely diminished. This statue was a landmark and is missed by a great number of Haligonians. This move has merely made the gulf between peoples much wider. So much for reconciliation.”

Statue protesters celebrate (APTN)
Statue protesters celebrate (APTN)

“Mi’kmaq and ‘allies’ gathered in ceremony and celebration Sunday in Halifax just days after the statue of Edward Cornwallis was removed.

“What was originally planned as a rally to continue efforts to have the statue taken down turned into a drum and smudge ceremony and a celebration of Halifax’s decision to remove the statue indefinitely, pending further review by an expert panel that will determine the statue’s future.

“Members of the Mi’kmaq community sang the Mi’kmaq Honour Song, as ‘warriors’, elders and other grassroots people spoke of the significance of the statue’s removal.

Cornwallis is celebrated by many as the founder of what is now the city of Halifax. But to Mi’kmaq, the former British military leader’s statue was a reminder of the violence perpetrated against them during the early colonial period.
{They conveniently ignore their own ancestors’ violence and betrayal…}

“They remember Cornwallis as the man who issued bounties on Mi’kmaq scalps in 1749 and 1750, offering money to those who killed Mi’kmaq men, women and children.
{They ignore the fact that was a reaction to the scalping of the British…}

“People want to call it an erasure of history; fortunately that is not an erasure of history…it’s actually unearthing our history where we’re bringing out the truth,”
{Your ‘truth’ is a racist distortion…}
said Mi’kmaw ‘warrior’ Suzanne Patles, who travelled from Cape Breton for the event.

Suzanne Patles (APTN)
Suzanne Patles (APTN)

{Suzanne Patles is an aboriginal Race activist and member of the self-styled ‘Mi’kmaq Warriors Society’. She was involved in criminal activity at the Elsipogtog, New Brunswick anti-fracking riots and was arrested. She is a traitor who preaches Race politics…}

“It’s true history of where all the narratives are being brought forward and we’re able to justify history based on the facts, not based on revisionist history such as the statue of Cornwallis.”
{YOU are the historical revisionist…}

“On Jan. 30, days after the Assembly of Nova Scotia Mi’kmaq Chiefs called for the immediate removal of the statue, Halifax regional council voted 12-4 to have it taken down and put into storage before proceeding with the expert panel.

“The Mi’kmaq chiefs were involved in the establishment of the panel, but said the process was taking too long. Elder and author Daniel Paul, who initiated the movement to have Cornwallis’ statue removed three decades ago, was honoured at Sunday’s ceremony.

“Patles invited him to stand on the cement slab where the statue rested for almost 90 years until its removal last Wednesday. Paul told APTN Sunday that the statue

“was a symbol of white supremacist thinking”,

{No, taking it down and replacing it with a tipi is a symbol of Aboriginal supremacist thinking…}
and that he believes 

“in the long run, most Nova Scotians will agree it was time for it to go.

“You don’t have a statue idolizing a person that had undertaken to exterminate a race of people”,
he said.

{Another lie from a resentful racist. The only reason that Canadians have trouble seeing these activists for what they are is the social conditioning that Aboriginals are ALWAYS innocent victims. That provides perfect cover for Aboriginal supremacists…}

“You have to know your own history and you have to know what you’re talking about if you’re going to be talking in public about a problem. And the hidden history in Nova Scotia is out now; let’s move on and begin to build a future together.”

{The “hidden history” is the cruelty, violence and betrayal of the Mi’kmaq ‘warriors’. What the British did is well known…}

“Others echoed Paul’s sentiment that removing the statue is not erasing history, as some critics have said, but that it’s a way to reveal the ‘real’ history of Nova Scotia and Canada.

“Ifo Ikede, who immigrated to Canada from the Niger Delta two decades ago, attended Sunday’s ceremony. He said Canadians need to start acknowledging and telling their ‘true history’.

{Where do they find these people? The sheer arrogance…}

“When we were coming here, nobody told us that there were Mi’kmaq people here,”
he said, speaking to the crowd.
“They only showed us pictures of white people; they told us it was a white country created by England. That’s fiction!”

{We don’t believe they told you “it was a white country created by England“…and you sound like a racist…}

Mi’kmaw 'Warrior' Toby Condo where Cornwallis statue stood. (APTN)
Mi’kmaw ‘Warrior’ Toby Condo where Cornwallis statue stood. (APTN)

“Mi’kmaw ‘warrior’ Toby Condo said Sunday’s gathering was an example of the kind of {false} education that can happen when history is discussed ‘respectfully’ {?} and in a way that includes ‘indigenous’ voices and perspectives.
{Not if they’re lies…}

“What this statue did, it doesn’t just affect Mi’kmaq people, it affects all [people],”
he said.
“Being in Canada, where we welcome all nationalities, I think this was a good step to [remove it]. And I would like to thank the council of Halifax for doing that and finally recognizing that this is unceded territory, that this is Mi’kmaq territory.”

{No, it is NOT. It is CANADIAN territory and we WILL get a government that will put an end to this traitorous nonsense…}

“Many ideas have been floated by council and members of the public about what to do with the statue, and with the space and name of Cornwallis Park, where the statue stood.

“We want the park renamed, we don’t want this to be Cornwallis Park,”

Patles said Sunday, explaining the park was temporarily renamed “Peace and Friendship Park” last July 1 during an ‘indigenous’ ceremony at the statue.

{Stand Up for Canada!’:
“A member of the ‘Proud Boys’ — proud of Canada – is told by an anti-Canadian protester that he can’t display the Red Ensign. He then asks why, since there is a Mi’kmaq flag being flown {talk about ‘Cultural Appropriation’!} and an upside-down Canadian flag, and is told that the Red Ensign is “a flag of ‘Genocide’” — a clearly aggressive and provocative insult on Canada Day.”

https://www.facebook.com/ENDRACEBASEDLAW/photos/a.336196793149227.59519.332982123470694/1080218702080362/?type=3&theater }

“Patles joins Paul in supporting that name for the park, inspired by the 18th century ‘Peace and Friendship’ Treaties signed by the Mi’kmaq and British.

“What can we do as a society, as governments, as people who are change-makers to make that change possible,”
she said.

About an hour after the ceremony ended Sunday, Mi’kmaq warriors erected a tipi. The tipi was taken down Monday during high winds and rain {That’s why they all live in culturally-appropriated houses now}, but ‘warriors’ say they are planning to put it back up soon.”

–‘Mi’kmaq, allies unite in ceremony at former Cornwallis statue site’,
Justin Brake, APTN News February 5, 2018


The Founding of Halifax, 1749, by Charles W. Jefferys
The Founding of Halifax, 1749, by Charles W. Jefferys

“The comic book version of Cornwallis paints him as a bloody-minded racist intent on killing every native in the most gruesome manner possible. The indisputable evidence of his scalping bounty certainly bolsters that argument. But a closer look reveals Cornwallis is not the villain of this piece. He’s more like the victim.

“When Cornwallis arrived in Halifax harbour in June 1749 with 2,500 settlers, his task was to establish the first permanent English colony in the area. And to do so as cheaply as possible. Lacking substantial military resources, he sought to maintain a pre-existing peace treaty with nearby Mi’kmaq tribes and asked the neutral French-Catholic Acadians to take a loyalty oath to the British crown. For New France, however, which considered the region to be within its sphere of influence, this new colony posed a significant threat. A response was necessary. Enter Father Jean-Louis Le Loutre.

“Le Loutre was an intensely puritanical Catholic missionary operating throughout the Maritimes as an agent for the government of New France. One of early colonial Canada’s most fascinating figures, he considered the Acadians under his remit disappointingly lax in their religious and political outlook and found common cause instead with the Mi’kmaq, who shared his aggressive zeal and sense of opportunism.

Quebec City ordered Le Loutre to do whatever necessary to get rid of the English at Halifax. Since England and France were not currently at war, Le Loutre’s solution was to convince his Mi’kmaq flock to attack Cornwallis’ settlers.

“We cannot do better than to incite the Indians to continue warring on the English,”
he wrote to his political masters.
“I shall do my best to make it look to the English as if this plan comes from the Indians and that I have no part in it.”

For their part, the Mi’kmaq stood to gain from any conflict between English and French — both in terms of regional power and booty. And the appearance of a large new colony left them worried.

“Where will the Indian live? When you drive me away, where will I seek refuge?”

a Mi’kmaq delegation asked of Cornwallis. Two weeks later, in October 1749, native warriors seized the initiative and attacked a sawmill on the outskirts of Halifax, leaving five dead. Immediately thereafter, Cornwallis enacted his infamous scalping bounty. Advantage: Le Loutre.

“Plenty of atrocities followed on all sides, with Le Loutre generally at the centre of it all. In addition to arming Mi’kmaq, Abenaki and Maliseet warriors for raids on English settlers, the abbé has also been implicated in the murder of a peace emissary sent by Cornwallis under a flag of truce.

Father Le Loutre’s War. (1749–1755)

Le Loutre further threatened to unleash his Mi’kmaq allies on the peaceable Acadians if they took the English oath or refused to fight for the French. And given the present-day prominence of Cornwallis’ decision to pay for scalps, it seems relevant to note that Le Loutre was also paying cash for hair — he doled out 1,800 French livres to Mi’kmaq warriors for 18 English scalps. Cornwallis was not the only one engaged in this ghastly practice.
{And he most certainly didn’t initiate it…}

“So pivotal was Le Loutre to this conflict that today historians call it “Le Loutre’s War”. And by 1751, both he and his Mi’kmaq allies had what they wanted; Le Loutre was holding the new British colony in check while the Mi’kmaq were profiting greatly from French supplies and bounties, as well as ransom payments from the British. For Cornwallis, the war was a disaster. The entire budget for the Halifax colony was £39,000, but he spent £174,000 defending it. He even put a special £50 bounty on the head of his nemesis, the “incendiary priest”, to no avail. Sharply criticized by his superiors for his inability to contain the situation, Cornwallis resigned as governor after just two years in the country.

“But the scope of Le Loutre’s impact is much broader than simply getting the better of Cornwallis. His success in mobilizing the Mi’kmaq eventually led the British to seek a conclusive end to the conflict through the application of overwhelming military force. And it was the Acadians, reluctantly drawn into the fight by Le Loutre’s threats, who bore the brunt of the Redcoats’ hammer. In 1755, Cornwallis’ successor used the conflict as a pretext to order their mass expulsion — the much-lamented Acadian deportation.

“In successfully banishing Cornwallis from Halifax for a second time, modern-day Mi’kmaq can lay claim to another convincing victory over their old adversary. If we’re looking for the villain responsible for all that bloodshed and sorrow almost three centuries ago, however, we’ve punished the wrong man.”

–‘The true history of Cornwallis shows he’s more a victim than a villain’,
Peter Shawn Taylor, National Post, February 2, 2018


Cornwallis Plaque

‘Cornwallis Plaque (On statue)’

“After an active career in the British Army, Corwallis, the founder of Halifax, was appointed Governor and Captain General of Nova Scotia in 1749. Ordered in that year to establish a fortified settlement as a buffer between New England and New France and as a counterpoint to the Fortress of Louisbourg. He arrived at Chebucto Bay with a large body of settlers and proceeded to clear the land and lay out the town of Halifax. He returned to England in 1752, leaving behind the beginnings of a thriving town. He later resumed his army career in 1762 and was appointed Governor of

More on Cornwallis:
Demonizing The Past: Cornwallis{July 12, 2017}:
“While Edward Cornwallis was far from a saint — see his brutal repression of the Jacobite uprising of 1745 — in Canada, Cornwallis was simply one participant in a much larger series of wars that included scalping on ALL sides…”


See also:
Tearing Down Canada’s History’ (Cornwallis Statue) {July 14, 2017}:
“In April, Halifax Regional Council debated reconsidering the use of Cornwallis’ name on public infrastructure. Councillors voted 15-1 for a staff report to create an expert panel to weigh in on commemorations of Cornwallis.”

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Mail to: endracebasedlawpetition@gmail.com

‘Senator Beyak: For The Record’

This is an edited transcript of a speech that Senator Lynn Beyak gave to the Canadian Senate. In response, the Aboriginal Industry started making her a focus of their attacks, which continue to this day…

‘Senator Beyak: For The Record’

Hon. Lynn Beyak:
“Honourable Senators… I want to present a somewhat different side of the residential school story…

“Today, I will take a broad look at several timely ‘indigenous’ issues that are before us. I speak partly for the record, but mostly in memory of the kindly and well-intentioned men and women and their descendants — perhaps some of us here in this chamber — whose remarkable works, good deeds and historical tales in the residential schools go unacknowledged for the most part, and are overshadowed by negative reports. Obviously, the negative issues must be addressed, but it is unfortunate that they are sometimes magnified and considered more newsworthy than the abundance of good…

“Honourable Senators… Mistakes were made at residential schools — in many instances, horrible mistakes that overshadowed some good things that also happened at those schools.

“Many of you may know the famous Cree storyteller Tomson Highway by his works and international media presence. You may not know that for several years, he worked compassionately with ‘indigenous’ inmates. He is an Order of Canada recipient and lauded by Maclean’s magazine as one of the 100 most important people in Canadian history. Tomson Highway is an accomplished playwright, novelist and classical pianist. Of residential schools, Highway says this:

“It’s the same with the residential school issue.

“All we hear is the negative stuff; nobody’s interested in the positive, the joy in that school. Nine of the happiest years of my life, I spent at that school…

You may have heard from 7,000 witnesses in the process that were negative, but what you haven’t heard are the 7,000 reports that were positive stories. There are many very successful people today that went to those schools and have brilliant careers and are very functional people, very happy people like myself. I have a thriving international career, and it wouldn’t have happened without that school.”

“Highway has had little negative feedback from the ‘indigenous’ community because he also takes seriously the trauma of the residential schools for others. He worked for many years after university as a social worker, with broken families and inmates…

Hector-Louis Langevin
Hector-Louis Langevin

“To change the name of the Langevin Block here in Ottawa — as well as other legacy infrastructure in Calgary and across the country — is a good example of fiction getting in the way of fact. It concerns me that this call for a name change is based on factual misinformation.

“It concerns me that the call for the name change is a distraction from the important matters being addressed by the Truth and Reconciliation Commission and will take valuable dollars away from more substantial ‘indigenous’ needs, including the needs of incarcerated ‘indigenous’ women.

“Honourable Senators, to help us appreciate the issue from a different perspective, I asked a prominent Canadian author, journalist and researcher, Robert MacBain, a long-time ‘Liberal’ adviser, for his insights.

“Toronto author Robert MacBain has kept watch on the Aboriginal file for more than 50 years — as a reporter for major Canadian newspapers in the 1960s; consultant to the Department of Indian Affairs in the early 1970s; author of a recent book based on more than 100 hours of interviews with 32 Ojibways, Mohawks and Crees; and a considerable amount of research and personal experience.

“I have read Mr. MacBain’s book, ‘Their Home and Native Land’, and found it to be well-researched and informative. I was particularly struck by the manner in which he allowed the individual Ojibways, Mohawks and Crees to tell their story in their own words. His book is dedicated to the late Brian Tuesday, a native of Fort Frances in my northwestern Ontario area.

“Early this month, I asked Mr. MacBain to comment on the push to rename the Langevin Block because of Sir Hector-Louis Langevin’s involvement with the Indian residential school system and the long-lasting effects on ‘indigenous’ people today.

“I would now like to share some of his thoughts with my colleagues in this chamber. This is what Mr. MacBain wrote:

“It has been suggested that the Langevin Block should be renamed because Sir Hector-Louis Langevin — a French nationalist who favoured uniting the British colonies rather than joining the Americans — was one of the “architects” of the Indian residential school system.

In fact, schools for Aboriginal children — day schools and residential — were in place decades before Langevin became one of Sir John A. Macdonald’s senior cabinet ministers.

“The ‘Society for the Propagation of the Gospel in New England and Parts Adjacent in America’ (The New England Company) established a day school on the Six Nations of the Grand River reserve near Brantford, Ontario, in 1828.

“Langevin was only two years old at that time.

“By the time Langevin was four, the Methodists were operating eleven schools in southern Ontario attended by 400 Muncey, Ojibway and Oneida children — 150 of whom could read and write.

“On July 17, 1849 — when Langevin was 23 — the Wesleyan Methodist Church in Canada laid the cornerstone for the Mount Elgin Indian Residential School at Muncey, Ontario.

“According to a report in the Christian Guardian:

“A deep interest was manifestly felt by the great body of Christianized Indians assembled for the occasion. Five or six hundred of the Red Men were assembled.

“The ceremony was attended by Governor General James Bruce Elgin, after whom the school was named, and the chiefs of the Muncey, Ojibway and Oneida tribes.

“During the negotiations the new Dominion of Canada entered into with the scattered bands living between Thunder Bay and the eastern slopes of the Rocky Mountains, a large number of Aboriginal people who had converted to Christianity requested schools and missionaries. Many of their children were already attending church-run residential schools.”

Lieutenant-Governor Alexander Morris
Lieutenant-Governor Alexander Morris

“Lieutenant-Governor Alexander Morris, who negotiated four of the seven treaties signed between 1871 and 1877, said:

The universal demand for teachers, and for some of the Indians for missionaries, is also very encouraging. The former, the Government can supply; for the latter they must rely on the churches, and I trust these will continue and extend their operations amongst them…”

“Among a list of items the chiefs presented to Lieutenant- Governor Morris was:

“To supply us with a minister and school teacher of whatever denomination we belong to.”

The ‘Church Missionary Society’ had been operating schools for Cree children at The Pas and Cumberland House in northern Manitoba for quite some time before a treaty for that region was negotiated. A large school was nearing completion at Grand Rapids, and all the Bands requested assistance for the maintenance of the church-run schools.

“The Ojibways in the Manitoba Superintendency in 1877 wanted to be taught farming and building and some in the area of Fort Frances were already making progress with their farming operating. The Ojibway at Lac Seul had built two villages in order to have the benefit of schools. The Indian agent in the Lake Manitoba district said that one Band had built a good school, 19 new houses and had 140 acres under cultivation.

The Cree in the Athabasca region told treaty commissioners in June 1899 that they wanted education for their children

“The Commissioner’s report said the following:

“All the Indians we met were with rare exceptions professing Christians, and showed evidences of the work which missionaries have carried on among them for many years. A few of them have had their children avail themselves of the advantages afforded by boarding schools established at different missions.”

“A large boarding school operated at Fort Albany by the ‘Grey Nuns’ from the parent house in Ottawa accommodated 20 Cree pupils. Assistance was provided for the sick in the hospital ward and a number of elderly people who were unable to hunt with their relatives were supported every winter. The celebration of mass was well attended on Sunday.

“The Church of England mission at Fort Albany was said to be in a flourishing condition. The large church was filled for all Sunday services and the Cree participated in their own language.

“At one gathering, the Anglican bishop at Moosonee

“. . . began with a prayer in Cree, the Indians making their responses and singing their hymns in the same language.”

“The church at Moose Factory established by the Church Missionary Society was
. . . crowded every evening by interested Indians . . .
at the same time that the treaty was signed.

“During treaty negotiations in northern Saskatchewan in August, 1906:

“…the chief of the English River band insisted that in the carrying out of the government’s Indian educational policy among them there should be no interference with the system of religious schools now conducted by the mission, but that public aid should be given for improvement and extension along the lines already followed.”

“A mission at Ile-a-la Crosse in northern Saskatchewan that had been established around 1844, when Langevin was still in his teens, looked quite marked by age. The treaty commissioner said the school

“…is cozy within and the children whom I had the pleasure of meeting there, evidenced the kindly care and careful training of the devoted women who have gone out from the comforts of civilization to work for the betterment of the natives of the north.”

“A two-storey school had been built 48 kilometres south of the mission and the children were in the process of moving in when the treaty was negotiated.

Given the significant number of Aboriginals throughout Canada who had converted to Christianity and voluntarily placed their children in church-run residential schools decades before Confederation, it cannot be said that Sir Hector-Louis Langevin was one of the architects of the Indian residential school.

“Was he a racist as those urging that his name be removed from the Langevin Block claim that he was?

“An 1883 statement Langevin made in the House of Commons is often cited as proof positive that he was.

“Here is what he said:

“The fact is, if you wish to educate these children, you must separate them from their parents during the time they are being educated. If you leave them in the family, they may know how to read and write, but they will remain savages, whereas by separating them in the way proposed, they acquire the habits and tastes — it is to be hoped only the good tastes — of civilized people.”

“That is basically the position that was taken as far back as 1847 by Egerton Ryerson, after whom Toronto’s Ryerson University is named.

“In a letter that he wrote when he was Upper Canada’s Chief Superintendent of Education, he said:

“…nothing can be done to improve and elevate his character and condition without the aid of religious feeling. This information must be superadded to all others to make the Indian a sober and industrious man.”

“Ryerson said numerous experiments had shown

“…that the North American Indian cannot be civilized or preserved in a state of civilization (including habits of industry and sobriety) except in connection with, if not by the influence of, not only religious instruction and sentiment but of religious feelings.”

“As Robert MacBain goes on to say, in his insightful remarks:

“Through today’s eyes, both Ryerson and Langevin come across as racists. However, they were most definitely not the exceptions that proved the rule.”

“He goes on to say:

Those were different times and people of different times — such as Langevin — should be judged according to the values of those times”.

“With regard to Aboriginal children being separated from their parents while attending residential school, two things should be borne in mind.

“First, less than one in three school-aged Aborginal children ever stepped foot inside a residential school.

“According to the final report of the {Partial} Truth and {One-way} Reconciliation Commission, there were 28,429 school-age Aboriginal children in the 1944-45 school year. Only 16,438, or 57%, went to school. Of those, 8,865, or 53.9%, attended a residential school, and 7,573, 46%, attended day school.

“The report says:

“This meant that 31.1% of the school-aged Aboriginal children were in residential schools.”

“That also means that 68.9% were not.

“Most children were in day schools or boarding schools, located on their home reserve. The nomadic, tent-dwelling parents of many of those in the boarding schools on the reserves were most likely away hunting for months at time, just as so many had been at the time that the Numbered Treaties of 1871 to 1921 were negotiated.

“Second, the ‘National Indian Brotherhood’, forerunner to the ‘Assembly of ‘First Nations’, proposed in 1971 that 

“…residence services [would] be contracted to Indian groups having the approval of the Bands served by the respective residences.”

“In other words, the children from the isolated communities would continue to live hundreds of kilometres away from their parents but the schools would be administered by Aboriginal people.

“One final word.”

The Hon. the Speaker:
“I am sorry to interrupt, but I must advise that the Honourable Senator’s time has expired. Are you asking for five more minutes?”

Senator Beyak:
“If I may.”

The Hon. the Speaker:
“Is leave granted, Honourable Senators?”

Hon. Senators:

Senator Beyak:
“Mohawk Chief Joseph Brant — after whom the city of Brantford, Ontario is named — often wore nicely-tailored English apparel. On top of that, he was a ‘Mason’, and King George III himself gave him his ritual apron.

“Brant had a good-sized farm with mixed crops, cattle, sheep and hogs. He built a fancy two-storey house and staffed it with 22 servants and slaves.

“One of his slaves, by the name of Sophia Burthen Pooley, was purchased when she was seven and travelled with Brant and his family for many years until he sold her to an Englishman for $100.

Thayeadanegea, Joseph Brant, the Mohawk Chief (Portrait by George Romney)
Thayeadanegea, Joseph Brant, the Mohawk Chief (Portrait by George Romney)

“No one is suggesting that Chief Brant’s name be removed from the city of Brantford, Brant County or the Joseph Brant Memorial Hospital in Burlington.

“Nor is it being suggested that the Americans rename their capital city of Washington because first President George Washington owned 319 slaves at the time of his death on December 14, 1799.

“Once again, honourable Senators, it was different times and people of different times, and they should be judged according to the values of those times.

“I would urge each of you to read Robert MacBain’s excellent book. He speaks directly to people, and it’s very enlightening. To read their own thoughts in their own words is very refreshing.

“For my part, I’ve lived in Dryden, Fort Francis and Rainy River, and I travel through Thunder Bay or Winnipeg when I come to Ottawa as a Senator. I live among Aboriginal people. They are my friends and advisers. Their concerns are our concerns….

“Every Sunday morning, I watch “Tribal Trails”, a ministry of the ‘Northern Canada Evangelical Mission’ and ‘Spirit Alive Ministries’ from Thunder Bay — Christian Aboriginals filled with the same spirit of God and the love of Jesus that I and many others share. Whether we believe that Jesus was the son of God or a great preacher or have no religious belief at all, the stories of these Aboriginal Christians are inspiring and uplifting, and their lives are filled with joy, love and the peace that passes all understanding. They speak of forgiveness. Our forefathers who were involved with residential schools — some may even be related to you — were well-intentioned, for the most part, and those who were not, should be forgiven. As with everything in life, forgiveness will go a long way in the process of reconciliation.

Every government blames the previous government for the many problems we are talking about today, but in the case of ‘indigenous’ people, both parties, ‘Conservative’ and ‘Liberal’, are the past governments. What we have been doing for decades is not working

“After spending billions of taxpayer dollars over many decades, we must find something new…

“I, too, have followed this file for 50 years. Prime Minister Pierre Elliott Trudeau and Indian Affairs Minister Jean Chrétien’s ‘White Paper’ of 1969 was groundbreaking at the time. We cannot go back to it {Why not?}, and I am not suggesting we should {Again, why not??}. But most of the grassroots Natives were not aware of it, and many people I speak with would support something similar today {Exactly!}.


{WHY END RACE BASED LAW?’ (FEATURE/1969 White Paper) {June 20, 2015}:
https://endracebasedlaw.wordpress.com/2015/06/20/why-end-race-based-law/ }

“The well-intentioned {?} ‘indigenous’ leaders of the day rejected the White Paper at that time with a Red Paper of their own, but without much {any?} consultation with their ordinary folks. They claimed to have consulted widely, but if that were the case, why have so few Aboriginals heard of it? The status quo worked for the leaders, and they were reluctant to try something as unique as Trudeau’s ‘White Paper’.

“The leaders of the day called it “forced assimilation”, but I don’t believe that was Trudeau’s intent. I think he just wanted us to be Canadians together. His wise words still ring in my ears 48 years later, to the effect of

“whose mountains, whose rivers, whose valleys?”

“He wanted us to enjoy them together as Canadians, with the freedom that the ability to make our own decisions and use our own money provides. Private property, home ownership, the choice of where to live and how to practise and enjoy our unique cultures are cherished values we all share.

“I am simplifying the concept here, but basically the White Paper was a one-time financial compensation of the treaties and land claims to be paid to every ‘indigenous’ man, woman and child in Canada in an equal amount to each that would reflect the fair value of the day, to be calculated in consultation with everyone affected. The concept was to trade your status card for Canadian citizenship and all move forward together, sharing the same schools, hospitals, natural resources and social services and each of us preserving our own culture, in our own time, on our own dime, all with proper input from those involved. Details are still available at the Library of Parliament and on the Internet because it was brilliant and revolutionary.”

The Hon. the Speaker:
“I am sorry to interrupt, senator, but your time has expired again. Do you need five more minutes?”

Senator Beyak:
“Five will finish it if you don’t mind.”

The Hon. the Speaker:
“Is leave granted, Honourable Senators?”

Hon. Senators:

Senator Beyak:
“We will never know if the White Paper was right or wrong or if it would have worked, but, once again, it was well- intentioned.

“Now, 48 years later, the challenge of a better life for ‘indigenous’ people has not been met, and what governments of all stripes have done is obviously not working. In 48 years from now, I am counting on a better outcome, and I know you all are, too.

For the past four years, it has been my honour and privilege to sit on the Senate Aboriginal Peoples Committee with distinguished colleagues and to listen to countless exceptional witnesses. The reports we have generated, as with all Senate committee reports, will become internationally renowned and quoted. Every single one of us in this chamber should feel incredibly proud of our work and our excellent intentions.

“There is no monopoly on caring and compassion, and most human beings are well-intentioned. I have noted many recommendations over the four years, but two seem particularly germane to future success.

We need a national audit on every single dollar coming and going out of the ‘indigenous’ file. Although it is said to be a federal issue, there are agreements with provinces and municipalities, treaty language and settlement, land claims, trade and barter, business and commerce, natural resources, casino revenue, education, health and housing. The list is endless and the overlap is endless, and none of the witnesses, officials and bureaucrats we ask have been able to give us a total dollar figure. How can we know if we are funding adequately if we cannot measure it?

“My second observation is the need for a national referendum of every single ‘indigenous’ person over the age of 12 to ask them what they want for their future. Where do they want to live, and what do they want to do? Everyone involved is well-intentioned, as I said earlier, but we talk to each other and to the ‘Indian industry’, who also talk to one another but never to their people. Often, these groups cannot come to any agreement, and the women and children suffer the most.

“There are many examples to prove my point, and I urge everyone to the read the Toronto Star article for a graphic look, called, ‘An Indian Industry has emerged amid the wreckage of many Canadian reserves’. It will make you cry and it will make you angry.

“What do we have to fear by trying something new? What governments of all stripes have been doing for decades, while spending billions of taxpayer dollars, is not working. Let’s calculate and account for the total dollars, and let’s talk with the people whose lives are actually affected.

“In closing, Senators, we all want the same things in life: loving companionship, something to do, something to look forward to. What we can’t do is rewrite history, but we should learn from the past so that we do not repeat the mistakes. And we should look forward to the future. The windshield is larger than the rearview mirror for a reason: A hopeful future is better than a troubled past, a bright future that has Canada’s native people thriving as victors, not victims.”

Hon. Murray Sinclair:
“Is the Senator willing to take a question?”

Senator Beyak:
“Absolutely, Senator, but I can’t imagine anything you could ask me that I would have the answer to.”

Senator Sinclair:
“Thank you for the elucidation of your views with regard to the history of ‘indigenous’ and ‘non-indigenous’ people in this country, Senator. I am a bit shocked, Senator, that you still hold some views that have been proven to be incorrect over the years, but, nonetheless, I accept that you have the right to hold them.

“I notice that you didn’t actually speak to the issues that were raised in the inquiry by Senator Pate, and that is the issue of incarceration of ‘indigenous’ women and, particularly, the presentation that Senator Pate made with regard to the connection between the ‘over-incarceration’ {A ridiculous term that implies that some criminals should go free because of their race/ethnicity} of ‘indigenous’ women in the prisons of our country; and the {unproven} connection of those incarceration rates to the history of oppression and violation that has come about because of residential school experiences; and the connection to the history of abuse that has gone on in the schools; and, in particular, the sexual violations that have occurred for ‘indigenous’ women in the area of 50% of those who have identified having compensation claims under the independent assessment process {That’s 50% of those making compensation claims, NOT 50% of students}. Do you have a view with regard to whether or not those facts that have been disclosed by both the TRC report and Senator Pate are accurate, or do you have anything you wish to say about that?”

The Hon. the Speaker:
“Excuse me, Senator Beyak, your time has expired again. Are you asking for time to respond to the question?”

Some Hon. Senators:

Senator Beyak:
“I can answer later.”

The Hon. the Speaker:
“Is no leave granted?”

Some Hon. Senators:

(On motion of Senator Boniface, debate adjourned.)

–Senator Lynn Beyak, Speech in the Canadian Senate, March 7, 2017

Feature IMAGE: The Senate of Canada


See also:
Paying for the Truth’ (Sen. Beyak) {January 8, 2018}:
“The Aboriginal Industry works hard at silencing opposition, and a courageous Canadian Senator is their latest victim.”


Aboriginal Liberals Say ‘NO’ To Freedom of Speech’ (Sen. Beyak) {April 10, 2017}:
“Thunder Bay-Rainy River MP and Liberal ‘Indigenous’ {‘Siberian settler’} Caucus chairman Don Rusnak is calling for the Conservative Party to remove Sen. Lynn Beyak.”


Conservatives Censor The Truth{April 6, 2017}:
“Senator Lynn Beyak has been removed from the Senate’s ‘Aboriginal Peoples’ committee, interim ‘Conservative’ Leader Rona Ambrose told ‘CBC News’.”


Speaking The Truth’ (Senator on Residential Schools) {March 29, 2017}:
“The {Chinese Aboriginal} chairwoman of the Senate committee on ‘aboriginal people’ is asking a Conservative senator to rethink her place on the committee after she said there were positive aspects to Canada’s residential school system {An obvious truth…}.”

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‘When Will It End?’

It would seem that ‘Reconciliation’ ISN’T about bringing us closer together as fellow Canadians, but about recognizing our differences and further enshrining them. Our federal government, dominated by the billion-dollar Aboriginal Industry, is negotiating EVEN MORE Treaties, rather than ending this anachronistic practice once and for all. But don’t worry – it’s only going to cost Canadians more money…and another little piece of our country governed by different rules than the rest of Canada, with rights based on race/ethnicity.

We can only reiterate what we have previously stated:
“Across Canada, frustration and anger continues to grow at the endless billion-dollar ‘Treaty Process’ — negotiating new treaties, reopening and ‘rewriting’ old treaties, “consultation”, “accommodation”, financial payoffs, land payoffs, urban reserves, etc. — and the accompanying illegal blockades (with police usually refusing to enforce the law) that interfere with the lawful activities of the rest of Canadians.

“The whole process undermines the Canadian political system, erodes the confidence of the Canadian people in the future of their Nation, and negatively impacts both the present and the future state of the Canadian economy…while mainly benefitting the lawyer-driven Aboriginal Industry, at the expense of everyone else.

“This will only get worse with the growing aggressiveness of Aboriginal Bands in asserting claims to their so-called ‘traditional territories’.”

“Acknowledging and honouring our past is fundamental to advancing reconciliation and supporting the work of nation rebuilding. The Government is honoured to be signing this historic Agreement, setting the stage for a Whitecap Dakota Treaty and a true nation-to-nation relationship…”
–Carolyn Bennett, M.D., P.C., M.P.
Minister of Crown-‘Indigenous’ Relations and Northern Affairs

“The Government of Canada and Whitecap Dakota ‘First Nation’ {a ‘nation’ of 658 people} today marked an important step on the road to ‘reconciliation’ and a ‘renewed relationship’ by signing a historic ‘Framework Agreement for a Whitecap Dakota Treaty’.

“The Framework Agreement sets the stage for exploratory discussions to identify ways to achieve meaningful and lasting ‘reconciliation’. As Whitecap is not a party to any of the historic numbered treaties or any modern treaty, the discussions will include joint work to see if the parties can find the common ground for moving forward into treaty negotiations…

{They were “not a party to any of the historic numbered treaties or any modern treaty” because:
Whitecap Dakota ‘First Nation’ is not part of any of the numbered treaties in Saskatchewan because Dakota people were viewed as native Americans rather than British or Canadian.

“The Dakota were allies of the British before Confederation and fought alongside the British in the War of 1812. In return, the British promised to protect Dakota territory, but when they signed a peace treaty with the U.S. in 1814, they handed jurisdiction of the Dakota territory south of the 49th parallel to the U.S…”
http://www.cbc.ca/news/indigenous/whitecap-dakota-nation-treaty-framework-1.4502549 }

“Whitecap Dakota ‘First Nation’ is located just south of Saskatoon, Saskatchewan…

“A key element of the discussions going forward will be the means to formally recognize the relationship between Whitecap and the Crown…”
{They are Canadian citizens…}

–‘Whitecap Dakota First Nation and Canada Sign Historic Framework Agreement towards Treaty’,
News Release from ‘Indigenous’ and Northern Affairs Canada, January 22, 2018

Feature IMAGE: Federal ‘Indigenous’ and Northern Affairs Minister Carolyn Bennett and Whitecap Dakota Chief Darcy Bear (Saskatoon StarPhoenix)


Chief Darcy Bear (left), Councillor Dwayne Eagle (centre) and Councillor Dalyn Bear (right) are sworn in in 2016. (Photo–Whitecap Dakota ‘First Nation’)

“What we’re looking for out of this – we’ve indicated to Canada –certainly the benefits of the number of treaties, additional land base for Whitecap,”
Whitecap Dakota Chief Darcy Bear said…
“Resources for economic development, some capital resources for some investment in the community and some resources for language and culture programming in Whitecap.”

“In the 1870s, Dakota Chief Whitecap was present at both Treaty 4 and 6 discussions, but was not invited to sign the documents.
{Is that because he was an America Sioux who had only settled in Canada in 1862, fleeing the States after being involved in the massacre of 800 ‘settlers’? If so, why are they entitled to a Treaty?}

“As a result, Whitecap Dakota ‘First Nation ‘received significantly less land than those belonging to Treaty ‘First Nations’ – 16 acres versus 128.

“To make up for that lost time, land, and rights, Chief Bear expressed interest in an aggressive timeline for treaty negotiations with the aim for Whitecap to be even more sustainable, self-reliant and eventually expand its land base to Saskatoon {Where they could establish an ‘urban reserve’, with all the unfair tax advantages that entails…}.

The agreement doesn’t just close the gaps said the minister, Carolyn Bennett, it goes beyond

{And that’s a big part of the problem. No one is actually negotiating on behalf of the Canadian people… Furthermore, this ‘Treaty’ is simply giving this Band money and free land, when they are already doing quite fine without a treaty, and can afford to BUY their land – like everyone else…}

Its unemployment rate is five per cent and an estimated 500 people commute from Saskatoon to the ‘First Nation’ on a daily basis for work…”

–‘Whitecap Dakota First Nation, Ottawa sign framework agreement for treaty’,
Meaghan Craig, Global News, January 22, 2018

“…under Chief Darcy Bear, Whitecap Dakota now includes an award winning golf course, casino, school, early learning centre, and health centre. The reserve now has modern infrastructure, provides hundreds of jobs to individuals from both on and off the reserve, and is in the process of obtaining ‘self-governance’…”


“As we foster new relationships {!?!}, we find the means to promote and advance our history, culture, language, and education programs. Investing in areas depleted over time through colonization, we ultimately invest back in our people…”
–Chief Darcy Bear


{Never a mention of the benefits of ‘colonization’ from Aboriginal leadership, even as they type English on a computer – all of which allows them to connect to the larger world…while they receive funding from the ‘colonizers’…}

Statue of Wapahaska near Saskatoon, Saskatchewan

‘The Historical Background’:
“White Cap was chief of a group of American Dakota Santee Sioux…

“In 1862, White Cap’s tribe was part of a Sioux uprising in Minnesota. Racial tensions exploded in Minnesota, when a couple of young Indian hotheads shot a few settlers at a remote farm.

“A Sioux Chief, Little Crow, knowing the {justifiable} repercussions that would follow, led a pre-emptive Indian uprising. Over a period of four weeks, as many as 800 Whites were killed, as well as 60 Sioux. Until Sept. 11, 2001, it was the largest loss of civilian life during a war in American history.

(“On two days in August, 1862, some 650 Sioux warriors attacked the town of New Ulm, Minnesota…where some 1,500 Whites had barricaded themselves in the centre of town. After the second attack, the inhabitants fled in a huge wagon train for a fort some 30 miles away. The Sioux burned New Ulm to the ground.”)

“The US Army, and winter starvation, ended the rebellion in a few weeks.

White Cap and Little Crow fled, north to Canada, taking their tribe to Fort Garry, thereby escaping the largest mass hanging in US history, at Mankato, MN, when 38 Sioux warriors were hanged in a group for their part in the rebellion
{White Cap and his Band were never punished for the U.S. massacre…}

Mankato hanging (Sioux Uprising, 1862)

“White Cap moved to Saskatchewan… When the Riel Rebellion broke out, they refused all entreaties to join the rebels in their fight against the Government troops {? See below}.

“In the end, White Cap…was forced to come “on side”. When the battles were lost, White Cap and his people fled…”

–‘The Story of White Cap’,




Following the Dakota uprising in Minnesota in 1862, Whitecap (Wapahaska) was one of several Santee leaders, including the elder Standing Buffalo, who took their people, largely ‘Shooters at Trees Sissetons’ in his case, to Canada along the Souris River, initially living in the Fort Ellice and Fort Qu’Appelle areas, living peacefully alongside those traditional enemies of the Sioux, the Assiniboin; then, in the early 1870s, moving south of Moose Mountains in present day southeast Saskatchewan and mixing with the Yankton and Yanktonais who frequented that area and hunted both sides of the Canadian/US border…

“…they were concerned when the government began to negotiate ‘Treaty Number Four’ with the Cree, Assiniboin and Ojibwa and wanted to know if they could continue to live under British protection. Eventually, they were allowed to select reserves, as long as they were not too near the border in case they were used as a refuge for ‘American’ Sioux

“His Band initially continued to live the traditional lifestyle and when the buffalo herds disappeared, they settled at Moose Woods in 1881, the present site of the Whitecap Indian Reserve, where they farmed and worked as wage labourers in Prince Albert and the surrounding area; indeed, their relations with the local whites were so good that White Cap is credited with helping John Lake set up his agricultural and temperance colony which eventually became Saskatoon. He is also recognised for protecting the young community by securing the Métis’ promise not to attack in return for his joining them at Batoche {?}

“White Cap was unwillingly {?} swept into the 1885 Resistance and following Riel’s surrender, he was tried for treason-felony at Regina. His presence was noted as a member of the Métis council at Batoche and one witness saw him with a gun in the rifle pits, although the defence counsel questioned how easy it would have been to pick one man out of close to 150 fellow Indians in the heat of battle. He later claimed to have fled and one witness, Doctor Gerald Willoughby, testified that he had met the Santee leader at this time and he had complained that he had been forced to attend the Métis council under duress (although George Woodcock, in his book on Gabriel Dumont, gives the impression that White Cap could not be persuaded to turn back by the ‘Orangemen’ of Saskatoon)…

“After the rebellion, White Cap’s people made their way back to the reserve and switched to raising cattle. Gradually, they developed one of the largest and most efficient slaughter and breeding-stock herds in the district, and expanded to include dairy cattle and draught horses. When the price of cattle fell in 1905, they opened possibly the first commercial feedlot in Canada, wintering cattle on consignment for settlers, and finishing slaughter animals for meat buyers and packers. After World War Two, they were unable to remain competitive in this area and many sought employment away from the reserve…”


Photo of White Cap taken during his captivity

“Whitecap, the Dakota Sioux chief from Moose Woods, was held at the Original Humboldt site as a government prisoner after the fall of Batoche. He would be charged with treason-felony since he had not only been present at Métis headquarters during the fighting, but was also the only Indian member of Louis Riel’s governing council.

“At his Regina trial on 18 September 1885, Whitecap had a white witness, the Dakota-speaking Gerald Willoughby of Saskatoon. Willoughby testified that the Chief and his Band had been forcibly taken from their reserve to Batoche by a large Métis force in early April and that the citizens of Saskatoon were helpless to stop it.
{Yet, more than one witness – including a hostage – described the group as comprising around 60 men, 40 of whom were commanded by White Cap. So how was he being “forcibly taken…by a large Metis force”, when most of the force was comprised of his men? See below…}

“He also described Whitecap as a loyal Indian who was always a welcome guest in homes throughout the district.

“This testimony saved Whitecap from probable conviction. In fact, according to the surviving Department of Justice notes about the trial, the Crown prosecutor privately acknowledged that Whitecap was at Batoche against his will. The jury came to the same conclusion – after deliberating for only fifteen minutes, it returned with a verdict of not guilty.

Judge Richardson, who normally lectured the accused before passing sentence, seemed surprised by the acquittal and pronounced simply,

“You are now a free man again.”

–‘Original Humboldt Site’,


So, the jury believed that White Cap was an unwilling participant in the Rebellion; yet, we have recollections like this:

“…The next morning, White Cap returned with the Metis, and Welsh asked him if they had orders to get {steal} his supplies. Vermette and Carrier replied that Gabriel Dumont and Maxime Lepine had given them definite orders to seize his stores. Welsh says that White Cap and Charles Trottier then forced him to travel north with them toward Saskatoon. There were about 40 men in White Cap’s brigade… Welsh got away from the group at Saskatoon…

“At trial, witnesses said that an armed Metis group…coerced White Cap into this. Norbert Welsh does not agree with this version of events:

“White Cap declared that the rumor was not true, and that he and his Band would go through, that nobody would stop him…”

“White Cap’s group did not arrive at Batoche until April 10, 1885… White Cap was made a member of the ‘Exovedate’ {Riel’s name for the Provisional Government}. Some historians say that his attendance was simply symbolic since he only spoke Dakota, and likely had little understanding of the proceedings.

“This interpretation is just not believable because White Cap and his group had hunted with the Metis buffalo hunters for over 23 years at that point. Moreover, Charles Trottier was fluent in Dakota and Gabriel Dumont did speak some Dakota (as did many of the other Metis fighters). Witnesses said that during the defense of Batoche, they were seen conversing…

“After the battle of Tourond’s Coulee, a number of Wapahaska’s {White Cap’s} people slipped away at night… They had left all their food, teepees and footwear behind and were destitute… {Interestingly enough} Sir John A. Macdonald became involved and indicated that the Dakota were not to be left to starve… Extra food was given…to distribute to White Cap’s group. Lash also sent the wounded warriors to Fort Qu’Appelle to be treated by the military physician {!}…”

–excerpted from “Wah-pah-ha-ska (White Cap and the 1885 Northwest Resistance)”,
Lawrence J. Barkwell


This family was part of Wapahaska’s Band.

“Chief Wapahaska (White Cap) and his band settled along the South Saskatchewan River, and received a 16.774 km2 (6.476 sq mi) reserve in June 1881, despite not having signed a treaty.”
{And despite participating in armed rebellion against the government of Canada. And despite their involvement previously in the American massacre. Why, then, were they given a reserve?}


They are being given ‘Treaty land’ in Canada even though their ‘traditional territory’ is in the U.S.

“The Whitecap Dakota ‘First Nation’ {a ‘nation’ of 658 people} is part of the larger Dakota-Nakata-Lakota ‘Nation’ whose traditional governance structure was called the ‘Seven Council Fires’ or ‘Oceti Sakowin’, whose lands extended into both Canada and the United States.

“The Dakota have a long-standing relationship with the British Crown, dating back to wampum ceremonies in 1762. A significant testament to this relationship is a Treaty between the British and the Dakota in 1787. The Dakota honored this treaty as military allies of the British Crown in the American Revolution and in the War of 1812.

“The British promised to always protect and honor the promises made to the Dakota. In 1862, following an ‘uprising’ in Minnesota, the Dakota, led by Chief Whitecap, Chief Standing Buffalo and Chief Littlecrow, followed their old trade routes along the Souris River and entered their old {former} territories. But they were confronted with a new border they helped create during the War of 1812. The Chiefs brought with them the medals and flags given to them by the British and reminded the officials of the promises which were made to them…”


See also:
Canada’s Newest Tribe’ (Qalipu/Newfoundland) {January 11, 2017}:
“Instead of ending Segregation and Race Based Law, our governments are still engaged in expanding them:

“…in 2008 the Government of Canada and the Federation of the Newfoundland Indians reached an agreement to create the new Qalipu Mi’kmaq Indian ‘First Nation’.”


 ‘Is Canada Coming Unravelled?’ (Aboriginal Separatism) {May 4, 2016}:
“Most Canadians are blissfully unaware that many aboriginal leaders are attempting to create separate, independent ‘nations’ {countries} within the borders of Canada — ‘nations’ that would ignore Canadian law while still being subsidized by the Canadian people…”


All Is Not Well In B.C.’ (‘Parallel Governments’ and Property Rights) {September 19, 2015}:
“We will assert our right to overcome the provincial jurisdiction. The province will have no more say in how they run ‘our land’, how they manage ‘our resources’. They will have no more say in the foreshore, they will have no more say in the water rights, they will have no more say in how forest tenures are handed out. We have put them on notice.”
–Sechelt (‘shishalh’) Chief Calvin Craigan


British Columbia To End Treaty Commission?{March 29, 2015}:
“We have documented previously {see below} the Billion-dollar boondoggle that is the B.C. Treaty process and the ahistorical nonsense that Treaties are even needed in B.C., as well as the historical fact that B.C.’s arrangement with the federal government upon joining Canada was that B.C. had no Constitutional role or responsibility for ‘Indians’, except to provide Crown land for reserves… We also can’t help but wonder if the citizens will ever be repaid the money that was “loaned” to tribes for the purpose of Treaty negotiations…”

The Never-Ending Treaty Process{January 25, 2015}:
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‘Racial Tension Around Murder Trial’

Almost every public comment from Saskatchewan farmers about this story refers to protecting their property from crime; almost every Aboriginal comment refers to Race. It’s obvious who is stirring up most of the racial tension in Saskatchewan – even if our politicized mainstream media can’t — or won’t — report on it…

“There are fears that the trial of Gerald Stanley, charged with second-degree murder in the death of Colten Boushie, could inflame racial tensions. Asked how nervous he was feeling this week, Ames Leslie, the mayor of Battleford, Sask., was cautious, saying he was hopeful

“that cooler minds prevail”.

“That’s because on Monday, jury selection is set to begin in one of the highest-profile, racially-tinged cases the province has seen: the second-degree murder trial of a white, rural farmer accused of fatally shooting a young ‘indigenous’ {‘descendant of Siberian settlers’} man.

“As it has been from the start, this case is more than just about Gerald Stanley’s guilt or innocence. To the family of 22-year-old Colten Boushie — the man who was gunned down — and their supporters, this case serves as a symbol of the entrenched racism and police prejudice faced daily by ‘indigenous’ people. To supporters of the accused, the case represents something entirely different: the rights of farm owners to defend their properties

“So inflamed did the rhetoric on social media become in the immediate aftermath of the August 2016 shooting that Premier Brad Wall was compelled to decry the

“racist and hate-filled comments”  …

“Now, with a trial about to get underway under heavy security, there are worries that racial tensions could flare again.

“Here’s a situation where you’ve got some folks that are different from each other; there’s a lot of unknown between each other and a lot of mistrust going both ways,”
said John Lagimodiere, editor and publisher of ‘Eagle Feather News’ and an ‘Aboriginal awareness consultant’ {Consultant to whom?}.
“It’s a hot-point button that could drive more of a wedge between our communities.”

“Colten’s uncle, Alvin Baptiste, told the ‘Saskatoon Star-Phoenix’ this week that the looming trial fills him with dread.

“It’s just reopening wounds over and over and we just can’t seem to heal.… I just don’t want to hear or see things and I’m trying to move forward in my life and leave this in the past, but I have to deal with it.”  …

“Even though no theft charges were filed, many of Stanley’s supporters latched on to the theft narrative, asserting farm owners’ rights to protect their properties from trespassers. Many farmers took to social media, posting pictures of rifles sitting in the cabs of their trucks and tractors. They insisted there wasn’t a race problem, just a crime problem

“On Facebook this week, a member of the ‘Farmers with Firearms’ group encouraged Stanley’s supporters to show their solidarity and attend the proceedings. 

“I see many posts from Aboriginals to fill the courtroom to show support for (Colten) Boushie. However, I haven’t seen one request from local farmers, neighbours or family to show support for Mr. Stanley,”
the post read.

“As a farmer’s wife, I believe what Gerald Stanley did was to protect his family, however I think the courts will be pressured by Aboriginal presence to make an example of him. I think it should be posted somewhere, anywhere, that farmers support Gerald Stanley and the ability to defend our property from armed, drunk and violent trespassers, regardless of race.”

“Kim Jonathan, first vice-chief of the ‘FSIN’, said she got to know the family following the shooting, and quickly came to realize 

“this could happen to my son.

“If you’re a ‘First Nations’ person, you live, you breathe this (racism),”
she said…

“With 750 people expected to form the jury pool, Jonathan said she hopes there will be sufficient {What is “sufficient”?} Aboriginal representation among those selected.

“In an online poll this week, ‘Eagle Feather News’ asked its readers to guess the outcome of the trial. Thirty-one percent predicted Stanley will be found guilty of a lesser charge while 26% said he will be found not guilty.

“Whatever the outcome, Lagimodiere said he hopes ‘indigenous’ and ‘non-indigenous’ leaders will be able to work together on improving relations.

“But if there’s a not guilty (verdict), I’m scared how bad it could get.”

{Take note as to who is implying trouble if the court result isn’t to their liking…}

–‘Scared how bad it could get’: Racial tension hangs over Sask. as trial for farmer who allegedly killed Indigenous man looms’,
Douglas Quan, Vancouver Province, January 26, 2018

 Feature IMAGE: Boushie Hearing (RYAN KESSLER—Global)


COMMENT:  “The whiteman alien is a criminal…..plain and simple. Where ever the criminal white man roams, trouble is sure to follow. Doesn’t matter if you’re in Saskatchewan, BC, Alabama or the middle east…

“Do you know how you can tell when the criminal white man is lying?
“White peoples should move back to Europe if they feel that’s it’s dangerous to live in Saskatchewan.”
{These 2 comments are, unfortunately, allowed to remain up, as they were written by Aboriginals. This is what is referred to in contemporary jargon as ‘Racial Privilege’…}

For the Background to this story {in reverse chronological order}:
Boushie Update{November 21, 2017}:
“The family of a Saskatchewan man who was shot and killed by a local landowner in 2016 plans to appeal an internal investigation by the RCMP that cleared officers of wrongdoing in how they interacted with them in the wake of his death…”


Race Activists Stir The Pot’ (Saskatchewan Murder) {August 24, 2016}:
“An incident in Saskatchewan has resulted in the death of a young aboriginal male, and a local farmer has been charged with second-degree murder. Aboriginal activists and race-baiters have been having a field day accusing the Caucasian farmer of racially-motivated murder. The irresponsibility of these accusations goes without saying; yet, media outlets – particularly the CBC – continue to provide a platform for this propaganda…”


Chiefs Fuelling Racial Tension’ (Sask. Shooting) {August 15, 2016}:
“Once again, aboriginal leadership has impugned the integrity of the RCMP with unsubstantiated racial bias allegations. Perry Bellegarde used the opportunity to focus on the ‘racist’ nature of the backlash on social media, rather than the irresponsible attack on the police that provoked the controversy…”
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‘More Trouble On The Coast’

Government needs to make it easier for Canadian businesses to get enforceable injunctions preventing illegal harassment from protesters at a workplace, and police need to be instructed to crack down – not back down – during these incidents. Businesses have a right to conduct their legal, licensed affairs without interference. This kind of nonsense is happening far too often and is yet another result of Race Based Law:

“Setting out from Port Hardy on Vancouver Island, members of at least six B.C. ‘First Nations’ {‘Siberian settler communities’} took to the sea Monday to deliver an ‘eviction notice’ to a fish farm operated by ‘Marine Harvest’, one of Canada’s largest producers of farmed Atlantic salmon.

“This is our ‘right’ and this is ‘our {ancestors’ former} territory’ and we need to protect it,”
organizer and Kwakiutl ‘First Nation’ {a ‘nation’ of 805 people} elder James Wadhams told ‘CTV News’…

“Last year, there were demonstrations across the province and several ‘First Nations’ groups {illegally} occupied a handful of aquaculture sites…

“For its part, ‘Marine Harvest’, which is headquartered in Bergen, Norway, says that it has agreements and positive relations with more than a dozen ‘First Nations’. And while there’s no sign that the seafood giant will move out of B.C. anytime soon, some of its leases expire in June.”

–‘First Nations’ leaders hand eviction notice to B.C. fish farm’,
CTVNews.ca Staff, January 22, 2018


Members of B.C. ‘First Nations’ deliver an ‘eviction notice’ to a fish farm operated by Marine Harvest on Jan. 22, 2018. (CTV Vancouver)

From last month (Dec.2017):
“‘First Nations’ {Race} activists who lost a legal battle to continue protesting at a fish farm off British Columbia’s coast say the decision hasn’t dissuaded them from bringing an end to aquaculture on their {ancestors’ former} territory.

“A B.C. Supreme Court judge has granted an injunction to ‘Marine Harvest Canada’s Midsummer Island farm, which is located amid a series of islands in the Broughton Archipelago, about 50 kilometres east of Port Hardy on Vancouver Island…

“Protesters began occupying the farm in September, although Molina Dawson, a protester with the Musgamagw Dzawada’enuxw ‘Nation’ {They’re not a ‘Nation’ but in fact, a ‘Tribal Council’}, said they scaled back their activity while the legal proceedings were underway.

“Justice Peter Voith said in the decision that the protesters’ presence “gives rise to real safety issues and he agrees that Marine Harvest will suffer irreparable harm if the occupation of the farm continues.

“‘Marine Harvest’ issued a statement following the decision, saying the company is pleased that the court recognized it has a

“legal right to operate without harm, and that its staff may work free of harassment, threats, and intimidation”.

“Legal counsel for the protesters, some of whom are ‘indigenous’, say the defendants have an ‘Aboriginal {Racial} right’ to govern the land and waters where the farm is located
{These are Canadian offshore waters and these companies are legally licensed!}

“But Voith said in his ruling that the activists sent an eviction notice to the company, among other actions, which extend beyond simply monitoring the farm, and that other unnamed protesters failed to provide any legal justification for their behaviour.

“Karissa Glendale with the Namgis ‘First Nation’ {a ‘nation’ of 1,875 people} said she anticipated the outcome, but is frustrated by the judge’s decision.

“This government and all the laws, they’ve never recognized our government that we’ve had and that has worked for us. They don’t recognize our ways,”
she said.
“For me personally, I won’t be wasting my time and money with this court system.”
{You are Canadian and subject to Canadian law – whether you like it or not…}

“Glendale said that doesn’t mean she’s going to stop fighting fish farms on her {ancestors’ former} ‘traditional territory’.

“She said she will continue monitoring activities at the farms operated by ‘Marine Harvest’ and ‘Cermaq’, an aquaculture company that has also been granted a court injunction to have protesters removed.

“Marine Harvest said it reached out to the protesters, but a meeting was declined.

“Glendale and Dawson said they were never contacted by the company.

“Every time we go there, no one talks to us other than telling us we’re trespassing,”
Glendale said, adding she won’t negotiate her stance.

{Some} ‘First Nations’ have not provided their consent to the operation of fish farms, Glendale said, and she remains certain that they’ll one day be rid of them.”

–‘B.C. court grants injunction to fish farm, ending protests’,
Linda Givetash, The Canadian Press, December 27, 2017


Issuing ‘Eviction’ notices to Cermaq (Aug. 2016)

From 2016:
“On Thursday and Friday a small flotilla of boats from Kingcome Village, Gilford Village and Alert Bay, with the Sea Shepherd Conservation Society’s research vessel “Martin Sheen” in the background, handed ‘eviction notices’ to four ‘Cermaq Canada’ salmon farms. Hereditary chiefs say notices will be issued to all 27 farms in ‘their {ancestors’ former} territory’.

“With chiefs in traditional robes, drumming and singing, the group ignored efforts by Cermaq employees to prevent them from {illegally} landing, handed over the notice and then held a cleansing ceremony and wild salmon barbecue at one of the farms.

{Some of} Our people have spoken. We want salmon farms out of our territory,”
said chief councillor Willie Moon, the first to pull into the farm off northern Vancouver Island.

“‘Musgamagw Dzawada’enuxw’ consists of five ‘nations’, with 576 members, whose {ancestors’ former} territory encompasses the Broughton Archipelago east of Alert Bay. Cermaq and ‘Marine Harvest’ have farms in the area.

“I just told them they were ‘trespassing’ and we had every right to be there. This land belongs to our people,”
Moon said in an interview…

“Musgamagw Dzawada’enux leaders, who say they have the support of many other coastal bands, are demanding that no more farm fish be transferred into ‘their {ancestors’ former} territory’, all farm salmon should be removed within three months, that ‘First Nations’ have access to the fish so they can assess what diseases exist, and the right to have an observer present during harvest.

“Two previous attempts to evict the farms have failed and, this time, the ‘First Nation’ is sending a letter to Prime Minister Justin Trudeau asking him to live up to his promise to honour the rights of ‘First Nations’ as a “sacred obligation”.

“The letter reads:

“We, the Musgamagw Dzawada’enuxw view the destruction of wild fish by the fish farming industry as part of the long history of genocide forced on our people by the governments of Canada. Salmon are essential to our well-being and the well-being of our world.”

“People are now ready to fight for their traditional way of life, Willie said.

“One of our youth said ‘are we prepared to die for this?’ I think we are now,”
she said.
“The fight is on.… This is just the beginning.”

Musgamagw Dzawada’enuxw hereditary chiefs board Cermaq fish farm near Kingcome Inlet to serve ‘eviction notices’.
(Aug. 2016)

“After the first eviction notice was issued on Thursday, the leaders received a letter from Cermaq offering to meet them.

“But all they want to talk about are their operations and we are just talking about getting them out. That’s the bottom line, so I don’t think there’s much point,”
Willie said.

“Jeremy Dunn, ‘B.C. Salmon Farmers Association’ executive director, said salmon farms in the area have a two-decade history of positive working relationships with ‘First Nations’ and farmers have 20 social and economic agreements with B.C. Bands.

“Those agreements cover 78% of the salmon raised in B.C., he said.

“Thirty years ago, there were no ‘First Nations’ agreements {and no ‘First Nations’, either…} and salmon farmers were one of the first to put together agreements to respect their territories and to share in the benefits of the activity,”
Dunn said.

“Cermaq is open to meeting with the ‘First Nation’ to discuss the issue, but having the group landing on the farms has been disconcerting for staff, Dunn said.

“Imagine if 30 people came to your workplace when there are four or five of you in the middle of the ocean. It is challenging,”
he said.

“The eviction notices appear to be part of a campaign being orchestrated by Sea Shepherd, Dunn said… Cermaq also suspects Sea Shepherd is behind the eviction notices.

“Over the past few weeks, our employees have been harassed by the Sea Shepherd Society and other activists,”

says a statement on the Cermaq website…”

–‘First Nations Hand Eviction Notices to Fish Farms’,
Judith Lavoie, DeSmog Canada, August 21, 2016



See also:
Fish Farms Update’ (B.C.) {September 3, 2016}:
“James Quatell, Wei Wai Kum ‘elder’, went so far as to compare fish farms to residential schools. He said it is just a different form of ‘genocide’…”


Pushing The Limits’ (B.C. Fisheries) {August 27, 2016}:
“More aboriginal infighting has resulted in arrests, as a group of self-styled ‘warriors’ tried to interfere with a legally-operating fish farm – a venture supported by their own tribe’s elected leadership.
Last week, a different tribe issued an ‘eviction’ notice to another legal and licensed operation. This is just the beginning of the chaos that will result from our Supreme Court’s expansion of racial privilege…”


Tribal Disagreement Over Salmon Farms’ (B.C.) {August 6, 2016}:
“An operation involving the ‘Sea Shepherd Conservation Society’ — targeting fish farms on the BC coast — has the backing of a number of coastal ‘First Nations’, but it’s by no means unanimous support.

“At least two ‘First Nations’ on B.C.’s coast have let the campaigners behind ‘Operation Virus Hunter’ know that they are not welcome in ‘their territories’…”

Prawn fishery opens without signs of Native blockade {May 10, 2014}:

‘First Nation’ “bans” ‘non-Native’ boat access in ‘traditional territory‘ (B.C.) {May 6, 2014}:

Union prepped for herring season, now faces shutdown due to ‘lack of consultation’ with ‘First Nations’ (British Columbia) {March 3, 2014}: https://www.facebook.com/ENDRACEBASEDLAW/photos/a.336196793149227.59519.332982123470694/463193587116213/?type=1

Indians and environmentalists on opposite sides of the fence‘ (Aquaculture – Denman Island) {November 30, 2013}:
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‘Residential School Lawyer Appointed to Supreme Court’

The newest Prime Ministerial appointment to the unaccountable Supreme Court of Canada was an architect of the ‘no-fault’, billion-dollar Residential Schools rewards program (“Under our system, attendance based on government records triggered automatic compensation, without making ‘survivors’ explain or prove their personal victimization”)

“The ‘Liberal’ government’s Supreme Court nominee says her experience as a lawyer working on the residential-school settlement taught her about the importance of ‘reconciliation’ and the responsibility of those in power to learn about the lives of others…

“Many in the legal and ‘indigenous’ {‘descendants of Siberian settlers’} communities expressed disappointment last week that Prime Minister Justin Trudeau didn’t choose an ‘indigenous’ judge to sit on the country’s top court. But {aboriginal} Justice Minister Jody Wilson-Raybould told reporters that Justice Sheilah Martin, who, since June, 2016, served as a judge of the Courts of Appeal of Alberta, the Northwest Territories and Nunavut, will serve the country well.

“She brings diversity from living in various places across our great nation, working in the North, working directly with ‘indigenous’ peoples throughout her career,” 
said Ms. Wilson-Raybould, who called it an “incredible appointment”.

“Justice Martin said her experience working alongside former Assembly of ‘First Nations’ Chief Phil Fontaine on the Indian residential school settlement and hearing the stories of abuse left her moved and shaken…

Supreme Court of Canada Justice Sheilah Martin (CANADIAN PRESS)

“Justice Martin also referenced the Supreme Court’s {racist} ‘Ipeelee’ decision of March, 2012,
which said that sentencing judges must take into account the historical experience of ‘indigenous’ offenders.

{What Happened To Legal Equality?: http://endracebasedlaw.net/what-happened-to-legal-equality/

Conning The System:

The Folly Of ‘Gladue’:

Undermining Public Safety:

Judge Gives No Jail Time:

Doing The Crime, But Not The Time‘ (Widdowson):
https://www.facebook.com/ENDRACEBASEDLAW/photos/a.336196793149227.59519.332982123470694/567640893338148/?type=1 }

“The session was moderated by University of Ottawa law professor François Larocque, who billed it as a chance to get to know Justice Martin, and not an opportunity to comment on specific legal cases. Justice Martin will fill the vacancy created by the retirement of Chief Justice Beverley McLachlin on Dec. 15. Her nomination will keep the court at five men and four women…

“Speaking generally, Justice Sheilah Martin, 60, said that as a former law professor, she’s rarely heard a good argument in favour of less education. But that need has to be balanced with ‘judicial independence’ {Judges hide their ‘political bias’ behind this…}.

“When you’re dealing with the education of judges – or I guess in this case, potential judges – one always has to be exceptionally mindful of the countervailing requirement of ‘judicial independence’, and who leads the education, what its content is,”

she said, noting many provincial and national organizations work in this area.

“In addition to her work on the bench, Justice Martin spoke about her upbringing in an English family in Montreal. “It gives me a very full sensibility about ‘minority language rights’,” she said. Justice Martin spoke frequently in French throughout the session…”

–‘Reconciliation, fairness top of mind for new Supreme Court nominee Sheilah Martin’,
Laura Stone, Toronto Globe and Mail, December 5, 2017

Feature IMAGE:  Maclean’s/Shutterstock


A group of students and parents from the Saddle Lake Reserve, en route to the Methodist-operated school in Red Deer, Alberta. (Woodruff, Library and Archives Canada, PA-040715)

“Describe the five (5) most significant cases or matters that you dealt with while in legal practice or as a judge and how you dealt with them:

1. Work on the Indian Residential School Settlement

“When I was a lawyer and academic, I was asked by Grand Chief Phil Fontaine of the Assembly of ‘First Nations’ {‘Siberian settler communities’} to become a member of a team tasked with reformulating an approach to redress the harms caused by the forced attendance of tens of thousands of Indian children at residential schools. At the time, there were numerous class actions brought by private law firms against governments and churches. The federal government had introduced an alternative process to litigation, which was limited to compensating individuals, but only after they had proven their attendance, personal losses and recoverable damages.

“I was one of three lawyers on a multi-disciplinary team which included ‘survivors’ {the deliberately-prejudicial term for ‘former students’}, elders, and ‘Indigenous People’ {‘descendants of Siberian settlers’} from across Canada. The enormity of the harms suffered called for a different approach based on the wider themes of {partial} ‘truth’ and {one-way} ‘reconciliation’. We worked together to formulate a comprehensive settlement: a recognition of the ‘truth’ of what had occurred; a meaningful apology; redress for ‘inter-generational’ and cultural harms; personal compensation in an accessible process; community rejuvenation; and the establishment of a {‘Partial’} Truth and {One-way} Reconciliation Commission.

“The month before I was appointed a judge, our discussions with the federal government resulted in the appointment of former Supreme Court Justice Frank Iacobucci to implement these discussions and to include the remaining class actions for resolution. The result was the ‘Indian Residential Settlement Agreement’. In addition to helping conceptualize the overall components of the settlement, I worked closely on the compensation scheme for individuals, which was now only one part of a larger and more significant whole.

Under our system, attendance based on government records triggered automatic compensation, without making ‘survivors’ explain or prove their personal victimization {Unfair to the rest of Canadians}. While individual abuse could still be the subject of a personal claim before a special tribunal, ending the need for each survivor to prove individual damage was a key aspect of the settlement: a concession that attendance alone at residential schools caused recognized and compensable personal, familial, community and inter-generational harms.

{Something that was never proven, simply assumed. In addition, the positive aspects of the schools were minimized, when not completely ignored…

‘SCAPEGOATING THE RESIDENTIAL SCHOOLS – 1′: http://endracebasedlaw.net/scapegoating-the-residential-schools-1/

‘SCAPEGOATING THE RESIDENTIAL SCHOOLS – 2′: http://endracebasedlaw.net/scapegoating-the-residential-schools-2/

‘SCAPEGOATING THE RESIDENTIAL SCHOOLS – 3′: http://endracebasedlaw.net/scapegoating-the-residential-schools-3/

‘SCAPEGOATING THE RESIDENTIAL SCHOOLS – 4′: http://endracebasedlaw.net/scapegoating-the-residential-schools-4/ 

‘THE POSITIVE SIDE OF RESIDENTIAL SCHOOLS’: http://endracebasedlaw.net/the-positive-side-of-residential-schools/ }

“This was among the most meaningful and challenging work of my career. Even though I had studied equality rights, I was confronted by how ‘privilege’ had insulated me from being fully aware of what had truly happened in residential schools. By contrast, those affected could not choose to be unaware of a lived experience with such devastating and lasting consequences: families and communities torn apart; missing children; children prohibited from speaking their languages; abuse; isolation; and loneliness. This “education” was intended to teach these children not to value themselves, their families, their culture, customs and heritage. 

{This incredibly one-sided viewpoint is contradicted in the above posts, and by numerous others. She demonstrates no historical perspective – NONE – on this issue…}

“This experience reinforced in me the recognition that everyone has a personal responsibility to learn about the lives of others. As a result, I have become immersed in learning and teaching about the {racist} ‘Gladue’ principles in sentencing, and have read the {one-sided} ‘Royal Commission on Aboriginal Peoples’ and the {Partial} Truth and {One-way} Reconciliation Committee Report.”

–‘Questionnaire for the Supreme Court of Canada Judicial Appointment Process’



“Assembly of ‘First Nations’ National Chief Perry Bellegarde expressed disappointment the appointee was not ‘indigenous’, but said he looked forward to more appointments of ‘First Nations’ lawyers to judicial positions, and to the promotion of those already on the bench to more senior levels.

“As national chief I will continue to advocate for more ‘First Nations’ people at all tables where decisions are made that affect ‘our people’ and ‘our rights’,”
he said.

“N‘D’P Leader Jagmeet Singh said his party supports the bilingualism requirement in principle, but said there should be “special {racial} consideration” when it comes to ‘indigenous’ candidates.

“I think there needs to be an understanding of the unique situation that ‘indigenous’ communities have faced historically and a recognition of the language of ‘indigenous’ communities {They have over 60 languages. They mostly communicate with one another in English or French…},”
he said…

“N‘D’P justice critic Murray Rankin welcomed the appointment of Martin, calling her an “extraordinary jurist“. But he expressed disappointment an ‘indigenous’ candidate was not picked.

“I think all Canadians are disappointed {Speaking on behalf of all Canadians – especially when you’re not even the Opposition, never mind the Government – just sounds stupid…}. Certainly the N‘D’P is disappointed that there wasn’t an ‘indigenous’ person who was appointed,”
he said.

–‘Extraordinary jurist’: Sheilah Martin named new justice to the Supreme Court of Canada’,
Kathleen Harris, CBC News, Nov. 29, 2017


“Martin also provided some perspective when asked about what she sees as emerging issues facing the Supreme Court.

“Among those will be the balance of personal rights with the ‘rights of collective groups’, she said, and pointed to language rights as a possible example of that. 

{The Strange Case of Canadian ‘Legal Equality’ (Charter Section 15):
https://canadiansforlegalequality.wordpress.com/2016/03/08/the-strange-case-of-canadian-legal-equality/ }

“She also pointed specifically to challenges arising from free speech and difficulties around interpreting law in the digital age.”

–‘Sheilah Martin, Supreme Court nominee: ‘Judges need to show respect to get respect’’,
Amanda Connolly, Global News, December 5, 2017


‘The One Who Keeps Trying’ (Photo–Jeff McIntosh-CP)

“The Prime Minister’s Office cited her strong focus on education, equality rights and increasing the number of ‘under-represented’ groups in law schools and the legal profession…

“Last year, the ‘Liberal’ government brought in a new Supreme Court appointment process to encourage more openness and diversity, which also requires justices to be functionally bilingual {Why? Don’t they have translators for those who appear before the court anyway? Just more Francophone favouritism…}.

–‘Sheilah Martin, Alberta-Based Judge Named To Supreme Court Of Canada’,
Huffington Post, 11/29/2017


‘Judicial Activism’
“In March 2016, Martin issued the first judicial approval in Canada for a person requesting assisted death after the Supreme Court’s decision in ‘Carter v Canada’ (AG)… Martin decided that statements in support of the application from two doctors were sufficient, a decision which rejected guidelines from the Supreme Court of British Columbia and the Ontario Superior Court of Justice that more statements were required.

“Martin also held that no psychiatric assessment on the day of death was necessary, and that the applicant’s request should not fail on technical or legalistic grounds. Martin also ruled that the ruling would apply across Canada, which allowed the applicant to travel out of province in order to fulfill her wish of assisted death…”


See also:
Bad For Democracy’ (Supreme Court) {August 26, 2016}
“The Court can do anything it wants if it can find a branch on its “living tree” of the Constitution to hang its authority. The Court considers precedent, which is to say, its own past decisions. But it writes many judgments in a peculiarly elastic way… Worse, the Court is not above simply reversing its past judgments should they be inconvenient..”
https://endracebasedlaw.wordpress.com/2016/08/26/bad-for-democracy/ ♠♠♠♠♠♠♠♠♠♠♠♠♠♠♠♠♠♠♠♠♠♠♠♠♠♠♠♠♠♠♠♠♠♠♠♠♠♠♠♠♠♠♠♠♠♠♠♠♠♠♠♠♠♠♠
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‘Not Even A Slap On The Wrist’

So, police determine that an ‘anti-pipeline’ protest trailer is illegally parked in front of an oil storage facility. Protesters object to an already-approved expansion of a 60-year-old pipeline. Police leave the trailer alone for 2 months before finally arriving to enforce the law. A protester climbs on top of the trailer to stop it from being towed away. It works. The police go away {!?!}…

The police come back the next day and crowbar their way into the trailer, where they arrest 2 protesters. They are at the station for less than an hour when they are released — without charges! {Starting to sound like Caledonia…}

Back at the trailer, police negotiate with the roof-sitter and end up promising that if she comes down, they won’t enforce the law and tow the trailer away {!?!}. She agrees and comes down. Police go away…

Don’t companies deserve law enforcement for the amount of tax revenue that they generate? How are police going to deal with the many protests and illegal blockades that are promised by pipeline opponents?

Yet another example of unequal law enforcement – and unequal law – under Race Based Law…

“Witnesses say RCMP used a battering ram to open a trailer door, to remove two elderly women inside who were protesting the Trans Mountain pipeline late Wednesday.

“They had a weapon and just started to just go ahead and smash (the door) with this big, giant, {humongous?} black pipe, from what I could see above,”
said Yuni Urchin, who was on the roof of the trailer, refusing to come down.
“It’s now ripped our door apart. They’ve smashed the window and the handle here, so we are not able to close it.”

“APTN was told the two women were arrested but released an hour later without charges…

“The RCMP had been threatening to remove the trailer but Urchin has refused to come down.
{Police eventually promised to leave the illegally-parked trailer where it is, if she came down {!?!}. Video at story link below…}

“APTN requested comment from the RCMP but didn’t get a response.

“No one is sure what will happen next but the women say they’re not leaving.”

–‘RCMP arrest two elderly women at Trans Mountain pipeline protest’,
Tina House, APTN, January 11, 2018

Feature IMAGE: RCMP Division Liaison Team member Sgt. Dave Smith attempts to negotiate with a protester outside the Kinder Morgan tank farm on Burnaby Mountain on Jan. 10, 2018. (JENNIFER GAUTHIER–METRO)



‘Land defender’ and RCMP in ‘standoff’ over Trans Mountain Pipeline (Burnaby, 2018-Jan10)

“The last thing police want to do is arrest you,” {!?!} 
Sgt. Dave Smith, with the RCMP’s Division Liaison Team, told her during the confrontation.
“I want to make sure you’re safe up there … Is there anything I can say to convince you to come down?”

“Water”, she replied, “is sacred and is under attack and we need to protect it … I’m going to stay here and we will stop Kinder Morgan together. I’m here on top of this trailer and you can’t remove me.”

A series of early-morning protests by a different group of activists have attempted for several weeks to block construction workers from entering Kinder Morgan’s nearby Westridge Terminal, where work is underway to expand the tanker facility…

Another ongoing protest is currently underway in B.C.’s Interior, on Secwepemc {Shuswap} ‘Nation’ {a ‘nation’ of 270 people}  territories’ near Kamloops. A group of ‘indigenous’ people calling themselves ‘Tiny House Warrior’s have begun installing 10 mobile wood trailers along the planned pipeline route, which organizer Kanahus Manuel told Metro in November the project was

“a glimpse of what is to come.”

“Supporter Harjap Grewal, an organizer with the ‘Council of {Leftist} Canadians’, was at the site of the Burnaby standoff Wednesday afternoon, which his group had informally supported with firewood delivery…

“…In most people’s minds {?}, Kinder Morgan does not have a mandate to buid the pipeline — not from the general public, not from people living in this area, and not from the ‘indigenous’ community.”

–‘Protest standoff unfolds near Kinder Morgan’s Burnaby facility’,
David P. Ball, Metro, Jan.10 2018


Grand Chief Derek Nepinak, Manitoba Assembly of Chiefs, Kinder Morgan Terminal, Burnaby, May 14, 2016. (Photo by Elizabeth McSheffrey-National Observer)

“The trailer is…a makeshift surveillance post set up by ‘land defenders’ {‘criminal aboriginals’} trying to stop the expansion of the Trans Mountain Pipeline.

“The camp had been set up for about two months with no incident until Tuesday night when police tried to remove the trailer, according to ‘land defender’, Yuni Urchin.

“Urchin climbed up on the roof of the trailer to stop police from moving it, at the gates of Kinder Morgan’s tank farm in Burnaby, B.C.

“A tow truck was hooked up to the trailer ready to haul it away but couldn’t, because Urchin was on the roof.

“When APTN arrived on Wednesday, the RCMP were still on the scene but there had been no arrests.

“As for Urchin, she spent the night on the roof of the trailer and said she wasn’t going anywhere.

The federal government approved Kinder Morgan’s expansion of the Trans Mountain Pipeline in late 2016, allowing the company to add a second pipeline from Edmonton to Burnaby…”

–‘Land defender and RCMP in standoff over Trans Mountain Pipeline’,
Tina House, APTN, January 10, 2018


Kinder Morgan Terminal, Burnaby, May 14, 2016. (ARLEN REDEKOP—PNG)

“…The lying media who back these environmentalists are fuelling their unbacked claims of doom and destruction. They are lawless thugs who use bullshit human rights claims to try and get their way. They are parked illegally with a trailer and just like law-abiding Canadians, were asked to move it. And unlike law-abiding Canadians, they told the RCMP a lie and then remained there. So they were removed, just like would happen to anyone else.

“The R.C.M.P. need to work much harder at removing these illegals and jailing them asap before someone gets hurt or things go to far. These protesters are backed by big money from the US, and other petroleum-producing nations who have billions to lose if Canada gets a chance to sell its oil and gas on the world markets.

“Most of these protesters are ‘indigenous’ and are the ones claiming that the ‘indigenous’ people of Canada have not been taken care of properly, and education is one of the biggest complaints. So we have uneducated people claiming they know and have read all the science and technology, understand all the data that prove these projects are safe for the environment and Canadians — and knowing and understanding this information, are going to protect Canada’s environment and Canadians against their will and against science and technology, from the evil petroleum producers.

“Canada’s world-leading petroleum industry should be the model for other countries but get nothing but lies and bullshit spread about them and their companies. Times have changed in the industry and these companies are just as concerned with the environment, safety and the future of Canada as they are with profits. Yes, they want, and are making, big dollars but they have come to realize with technology and innovations you can accomplish all. Dumping sewage into our waterways raw or treated, landfill garbage dumps, and so much more need our attention and not the cleanest, most environmentally-friendly petroleum industry in the world!”

See also:
Making Up Their Own Rules’ (Aboriginal Allies/Pipelines) {May 21, 2016}:


Tribes Sign Treaty Opposing Pipelines{September 23, 2016}:

Pro-Oil ‘First Nations’ On The Offensive{June 26, 2016}:
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‘Dysfunction at the Missing Women’s Inquiry’

We hate to say ‘I told you so’ but when this Inquiry was announced, we expressed our conviction that it would turn into a colossal waste of time and money, and end up helping no one…

“The executive director of the national inquiry into missing and murdered ‘indigenous’ women and girls has left her post.

“The inquiry confirmed Debbie Reid’s departure in a statement on Thursday but said it could not discuss the details.

{!?! That makes over 20 directors and staffers that are gone. See below}

“Reid was hired in October but fell into controversy…

“The inquiry has been hit by a number of high-profile departures, including one commissioner and a previous executive director…

“Meanwhile, Arlen Dumas, grand chief of the ‘Assembly of Manitoba Chiefs’, repeated his calls for the removal of the existing commissioners, a complete reset of the inquiry and the appointment of a Manitoba-specific commissioner…

“Inquiry Chief Commissioner Marion Buller {a Cree jurist who sits on B.C.’s provincial court and member of the Mistawasis ‘First Nation’, a ‘nation’ of 2,800 people} has said she plans to ask the federal government for an extension {more money} to properly complete the inquiry’s work…”

–‘Executive director of MMIWG inquiry leaves post’,
Jorge Barrera, CBC News, Jan. 11, 2018

 Feature IMAGE: Marion Buller, Chief Commissioner of the National Inquiry into Missing and Murdered ‘Indigenous’ Women and Girls, July 6, 2017



Image: COPE

“There have been at least 8 resignations and firings in last 2 months.”

“Another lawyer for the ‘National Inquiry into Missing and Murdered ‘Indigenous’ Women and Girls’ has resigned. Iqaluit lawyer Joseph Murdoch-Flowers sent a short email to reporters on Tuesday morning, saying he was no longer with the inquiry.

“The departure of Murdoch-Flowers raised the number of people who have either resigned, quit or have been laid off to at least 22.

Joseph Murdoch-Flowers, centre, during hearings in Membertou ‘First Nation’ {a ‘nation’ of 1,530 people}. (Nic Maloney–CBC )

“I have resigned from the inquiry,”
said Murdoch-Flowers.
“I will not comment further.”

“Murdoch-Flowers is the third lawyer to leave the inquiry in the last two months. Lawyer Karen Snowshoe tendered her resignation this month and it will take effect at the end of December. Former MM‘I’WG lead lawyer Susan Vella left in October…

“Murdoch-Flowers is also the eighth departure that has hit the inquiry following the appointment of Debbie Reid as executive director. Reid is a former adviser to former Assembly of ‘First Nations’ National Chief Phil Fontaine.

Debbie Reid. (Debbie Reid—LinkedIn)

“Reid’s appointment followed the resignations this summer of former inquiry commissioner Marilyn Poitras and former executive director Michèle Moreau…”

–‘Another lawyer quits MMIWG inquiry as resignations, firings mount’,
Jorge Barrera, CBC News, Nov. 21, 2017


Morene Gabriel was hired to work on the MMIWG inquiry in June and fired on Nov. 14. (Jeff Stapleton–CBC)

“A staff member and sister of a murdered ‘indigenous’ woman is speaking out after being fired from the ‘Missing and Murdered ‘Indigenous’ Women and Girls Inquiry’ on Tuesday, after trying to recommend changes.

“Morene Gabriel is one of three staff members fired in the past week. The inquiry has also lost several high profile members, including commissioner Marilyn Poitras, who resigned in July,
and more recently, lead lawyer Susan Vella and director of research Aimee Craft, who both resigned in October…”

–‘Sick internal culture’ says fired staffer of MMIWG inquiry’,
Jillian Taylor, CBC News, Nov. 16, 2017


Here’s Maclean’s with a one-sided piece from two aboriginal ‘allies’ that, even while describing the dysfunctional commission, still unthinkingly accepts all of the racist assumptions of the aboriginal narrative that created the Inquiry:

“Maclean’s has spoken with more than a dozen well-placed sources, from family members of the murdered and lost who tried to engage with the inquiry, to the commissioners who have stayed on board and the people inside the inquiry who grew despondent and quit. Most got involved when optimism was running high, and a youthful, new prime minister got behind an idea they’d spent years fighting for. Some asked that they not be quoted, concerned they’d be painted as disloyal, or that their connections to such a dysfunctional process would harm their chances of future employment. But together, their accounts provide the first clear picture of why an inquiry born of such high hopes no sooner started than began to fall apart…

“…the inquiry has hit a boiling point. And everyone is feeling the heat as the team attempts to implement a sweeping—some say impossibly broad—mandate to

“examine the systemic causes of all forms of violence against Indigenous women, girls and members of the LGBTQ2S community in Canada.”

“The Trudeau government is also being criticized for perceived uniformity in its choice of commissioners. All the members but Audette have law degrees; they were educated at the country’s top five universities, and live in its biggest cities

“These are all privileged women”,
says one source.

Their salaries of $205,000 put them among the country’s top one per cent of earners (the chief commissioner’s salary is $270,000)

“Carolyn Bennett, minister of the newly renamed Crown-‘Indigenous’ Relations and Northern Affairs, did not respond when asked by Maclean’s whether she continues to have faith in the inquiry…”

–‘Lost and broken’,
Nancy Macdonald & Meagan Campbell, Maclean’s, September 13, 2017


‘A timeline of staff departures from the MMIWG inquiry’,
Chantelle Bellrichard and Tamara Baluja, CBC News, Dec. 01, 2017


See also:
Stop Blaming ALL Canadians{October 7, 2015}:
When aboriginal women are battered or murdered, the perpetrator is their male partner in the overwhelming majority of the cases. That partner is almost always aboriginal. Aboriginal women are also far more likely to be battered or murdered by their partners than are non-aboriginal women.”

“The problem is well known, but rather than concentrating on the massive problem of aboriginal male violence to women, aboriginal leaders insist on trying to focus on the tiny fraction of female victims of violence who are missing and may have been murdered by non-aboriginal men…”


Native violence starts at home, RCMP say{June 22, 2015}:
“All ‘indigenous’ women who were murdered over the past two years in the parts of Canada that are policed by the RCMP were acquainted with their killers, says a report released by the Mounties…”

Missing and murdered aboriginal inquiry a waste of money{February 13, 2016}:
“The organizer of Edmonton’s annual ‘Memorial March’ for missing and murdered ‘indigenous’ women…believes the money would be better spent on things like educational training to have a curriculum for youth, on issues like safe sex and drinking and driving, among others.”

Finally, The Truth…’ (Missing Women) {November 25, 2015}:
“Across Canada, in nearly one-third of all homicide cases in 2014, the accused person was of aboriginal descent, although indigenous people only make up five per cent of the Canadian population… The ‘Statistics Canada’ release Wednesday shows aboriginal men were three times more likely be victims of homicide than aboriginal women.”


NO GO’ Zones On B.C. Reserves {October 26, 2015}:
“B.C.’s representative for children and youth, Mary Ellen Turpel-Lafond, said she estimates there are about 25 of B.C.’s 203 ‘First Nations’ who have so-called ‘no-go zones’ on their reserves, in attempts to prevent visits from social workers… Social workers told her investigators they had been threatened with hunting knives and guns in the past.”

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‘Happy Sir John A. Macdonald Day’

Despite the ongoing attempts of the racist Aboriginal Industry and its foolish ‘allies’ to diminish his accomplishments and demean him personally, fair-minded Canadians – and that’s most of us – will take a moment to give thanks to the man who, more than any other, stubbornly kept pushing for his vision of what became Canada.

“Sir John A., in my opinion, is the ‘godfather of genocide’.”

“A group of ‘indigenous’ protesters in Ontario is taking credit for chasing the name of Canada’s first prime minister off the name of a local pub.

“It’s a huge victory for us,”
said Theresa Eagles, a member of ‘Idle No More Kingston/Katarokwi’.
“There’s {sic} been a lot of people who agree Sir John A. needs to be in a museum. Not in public for everyone to celebrate.”

“This week, the name of ‘Sir John’s Public House’ in Kingston was shortened to ‘The Public House’.

“The owners said it was because of the group’s protests and their desire to honour the ‘spirit of {one-way} reconciliation’ as the country grapples with the {partly} negative legacy of the Indian residential school system.

“A system Sir John A. Macdonald is credited with supporting and enforcing.

“One of the reasons that we choose to attack symbols like John A. in Canada, as well as many other approaches to the activist work we do here, is because there’s these symbols of Canada (that) are symbols of racism and symbols of our ‘genocide’ and our oppression,”
said Krista Lukes, another member of ‘Idle No More’.
“He’s hugely celebrated here.”

“The name change, which is getting cheers and jeers on social media, is one of many ways ‘indigenous’ people want to build a more inclusive community, Lukes added.

“In Kingston, it’s a long fight. We’ve been protesting the celebration of John A. for five years.”

Fans of Macdonald usually raise a glass publicly by his statue in town as his birthday is celebrated this week. Lukes said that event was cancelled last year after her group set up a demonstration.

“The way such monuments are being viewed is under debate following protests and violence in the United States. Macdonald, as a founder of the Dominion of Canada, has a legacy associated with treaties, residential schools and the ‘Indian Act’.

“Sir John A., in my opinion, is the ‘godfather of genocide’,”
added Eagles.
“The fact that Sir John A.’s pub has changed their name, I believe, is a huge step in the right direction for us.”

“The activists now have their sights set on getting rid of the Macdonald statue and a train marked in his honour across from City Hall. However, they are expecting opposition like they saw in September.

“Lukes said the pub called the police when they protested a drinking promotion in Macdonald’s name.

“As long as symbols of our oppression are celebrated as a source of pride, we’re going to continue to have a lot of work to do to fight racism,”
she said.

Macdonald is considered one of Kingston’s heroes and the pub reflects that. The building served as his law office from 1849-60.

“Memorabilia and menu items in his names will remain, the owners said.”

–‘Removing John A Macdonald’s name ‘victory’ for Idle-No-More’,
Kathleen Martens, APTN, January 10, 2018


“Controversy is brewing over the legacy of Sir John A. Macdonald and whether elementary schools in Ontario should bear his name.

The ‘Elementary Teachers Federation of Ontario’ is pushing to remove the name of Canada’s first Prime Minister from a handful of schools across the province

“The ETFO said using Sir John A. Macdonald’s name creates an ‘unsafe environment’ for kids to learn and work in because Macdonald was a supporter of residential schools back in the 1800’s… {What hysterical, immature nonsense…}

“Over the years, a number of protests have been held in Kingston during Sir John A. Macdonald celebrations. The {racist} group, “Idle No More”, has participated. Member, Natasha Stirrett, said the peaceful demonstrations are meant to highlight the Prime Minister’s role in establishing residential schools.

“We wanted a peaceful demonstration that raised awareness and builds communities in terms of having conversations of why it is not OK to celebrate genocidal historical figures,”
said Stirrett.

“Schools aren’t the only facilities to bear Sir John A. Macdonald’s name. Buildings and highways are also named after him and he’s featured on the $10 bill.

“It’s unclear whether the call by the elementary teachers union will influence school boards to consider stripping his name from schools.”

–‘Teachers’ union pushing to strip Sir John A. Macdonald’s name from Ontario schools’,
Maegen Kulchar, Global News, August 24, 2017



For a more balanced picture of Macdonald:
Trashing Canada’s First Prime Minister{January 12, 2016}:
“Three years ago, vandals also defaced the Macdonald statue, located in City Park, by tossing red paint on it and spray painting the message “This is stolen land” and the words “murderer” and “colonizer” on its base.”


See also: 
How We Teach History Matters Most{November 6, 2015}:
“…to anyone with eyes to see, Canada is not a failure, but an overwhelming success. What is happening in our schools is political indoctrination, grounded in unbalanced historical nonsense.”

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‘Paying for the Truth’

The Aboriginal Industry works hard at silencing opposition, and a courageous Canadian Senator is their latest victim: 

“Sen. Lynn Beyak, known for {correctly} defending residential schools as “well-intentioned”, has been kicked out of the ‘Conservative’ caucus after she refused to remove “racist” comments {letters of support from Canadians} posted to her Senate website.

“Beyak had posted roughly 100 letters in support of her earlier defence of residential schools…to her Senate website {Excerpts and link at bottom of post}.

“In a statement, ‘Conservative’ Leader Andrew Scheer said he found out about the letters on Tuesday and asked Beyak to remove some of the comments, but she refused…

“Who would be naïve to think that alcohol, drugs, incest would not have found [their] way into the lives of the North’s children,”  read one of the letters flagged by Scheer’s office {Why?}.

“I’m no anthropologist but it seems every opportunistic culture, subsistence hunter/gatherers seeks to get what they can for no effort. There is always a clash between industrial/organized farming culture that values effort as opposed to a culture that will sit and wait until the government gives them stuff,” read  another.  {http://lynnbeyak.sencanada.ca/p107962/ }

“Scheer said promoting that comment {posting it is not ‘promoting’ it} was

“unacceptable for a Conservative parliamentarian.”

“To suggest that ‘indigenous’ Canadians are lazy compared to other Canadians, is simply racist,” he said in a statement.

“Racism will not be tolerated in the ‘Conservative’ caucus or ‘Conservative’ Party of Canada.”

“While she holds no party status, Beyak can remain a member of the Senate…

“Beyak, appointed to the Senate by then Prime Minister Stephen Harper in 2013, had already been removed, by then-interim leader Rona Ambrose, from all Senate committees for her {accurate and fair} comments…

“Scheer’s spokesperson, Jake Enwright, said there’s 

“a fine line between espousing distasteful views on a policy position and willingly promoting unacceptable ‘racist’ comments.”

“Sen. Larry Smith, leader of the ‘Conservative’ Senate caucus, said Beyak’s removal from the Senate caucus and the National ‘Conservative’ Party of Canada caucus came following consultations with Scheer.

“As an internal party issue, I consider [the] matter closed and will have no further comment,” he said.

“Minister of Crown-‘Indigenous’ Relations Carolyn Bennett said it’s “disappointing” the ‘Conservative’ leadership allowed Beyak to use her position in the Senate to

“espouse her ill-informed {? See below} and offensive views about Canadian history.”

“Although Senator Beyak has been finally removed from the Conservative caucus, it is more than disappointing that her appointment by the Conservatives allows her continue to use parliamentary resources to validate the views of those who refuse to accept the ‘truth’ and propagate the ‘misinformation’ and prejudice that continue to feed racism in our country,” she said in a statement…”

–‘Sen. Lynn Beyak kicked out of Conservative caucus after refusing to remove ‘racist’ comments online’,
Catharine Tunney and Joe Lofaro, CBC News, Jan. 04, 2018

Feature IMAGE: Shutterstock


Senator Lynn Beyak (APTN)

“Scheer said in a statement that he had learned on Tuesday that Beyak had posted approximately 100 letters from Canadians in support of her position on residential schools to her Parliamentary website.

“He said the vast majority of letters focused on the history of residential schools, while others contained comments about ‘indigenous’ Canadians in general.

“The ‘Conservative’ leader said he had asked Beyak to remove one of the letters that suggested ‘indigenous’ people want to get things for “no effort” and she refused, resulting in her removal from caucus…

“As a result of her actions, ‘Conservative’ Senate Leader Larry Smith and I have removed Sen. Lynn Beyak from the ‘Conservative’ National Caucus. Racism will not be tolerated in the ‘Conservative’ caucus or ‘Conservative’ Party of Canada,” Scheer said…”

–‘Sen. Lynn Beyak kicked out of Conservative caucus’,
Canadian Press, January 4, 2018


“‘Conservative’ leader Andrew Scheer will pay the price at the ballot box for banishing Sen. Lynn Beyak from the ‘Conservative’ caucus, according to Nick Beyak, the senator’s son who is also a city councillor in Dryden, Ont…

“Nick Beyak said he believes many Conservative supporters are disappointed with Scheer’s move to kick the Senator out of caucus and with the party’s previous disciplinary actions against his mother.

“For the Leader of the Opposition to want to stifle comments from Canadians is not a strategy for election,” said Nick Beyak in a telephone interview Friday.

“It is already affecting their fundraising. Whether anyone wants to admit it or not, the majority of Canadians agree with the comments Sen. Beyak has said.” 

“Nick Beyak said his mother is not a racist and was speaking the truth in her comments on residential schools.

“How can you say that nurses and priests were bad people and did no good at those schools?” said Nick Beyak.

“How can a logical person say that and call a person who says that a racist? The connection is impossible.” 

“Nick Beyak said the Conservative leadership is cowed by political correctness and its enforcers in the media.

“Unfortunately, no one in Ottawa has the courage to stand behind her,” he said.

“Larry Smith, Andrew Scheer, it’s disgraceful that there are people in that level of power with that lack of courage.

“I think that we are currently in an environment where any, quote-unquote, politically incorrect views are met with offence and insult. That is not how you improve a country when we cannot have discussions about the plight of ‘indigenous’ people.”

“While much about the ongoing controversy engulfing his mother bothers him, Nick Beyak took particular umbrage with Assembly of ‘First Nations’ National Chief Perry Bellegarde’s appearance on CBC-TV’s “This Hour has 22 Minutes” last fall to mock Sen. Beyak.

“He has time to do that while, daily, his people are starving, they are raped and living in horrible conditions and he has the time to go on TV and make fun of Sen. Beyak?” said Nick Beyak.

“If I were a member of that community, I would want new leadership and he should be ashamed of himself. And you can print that.”

— ‘Sen. Lynn Beyak’s son, a city councillor, says Conservative leadership cowed by political correctness’,
Jorge Barrera, CBC Indigenous, Jan. 05, 2018


The latest furor began on Jan. 3rd, when ‘The Walrus’ published a slanderous attack on Sen. Beyak, quoting from letters the author claims she deleted from her page – letters that are still there today!

‘The Walrus’, of course, is a Liberal Party mouthpiece:

Lilian Dyck, ‘chair’ of the Senate’s Committee on Aboriginal Peoples (CBC)

“Fellow Senator Lillian Dyck, who is a member of Gordon ‘First Nation’ {a ‘nation’ of 3,684 people} in Saskatchewan, told CBC on Thursday that the letters are

“frankly racist, offensive, hurtful and it was quite shocking to me that anyone would publish something like that on their website.”

{For context, that’s the racist Senator Lillian Dyck:
Cree MP accused by Cree Senator of acting like a ‘white man’ {January 2, 2015}:
https://www.facebook.com/ENDRACEBASEDLAW/photos/a.336196793149227.59519.332982123470694/581586835276887/?type=1 }

“Dyck, meanwhile, said the letters are more than offensive — they could be illegal.

“Maybe someone should consider laying a charge of hate speech against her because she is using her public website in a way against an identifiable group that might be considered inciting hatred,” she said.”


“One letter says ‘indigenous’ people “should be very grateful” for residential schools

“Where would they be today if it were not for the residential schools that were set up to help them? I expect they would still be living out in their isolated villages, uneducated, a very high rate of childbirth deaths, a very short life expectancy, and living in very damp, cold dwellings,” it reads.

‘SCAPEGOATING THE RESIDENTIAL SCHOOLS – 1′: http://endracebasedlaw.net/scapegoating-the-residential-schools-1/

‘SCAPEGOATING THE RESIDENTIAL SCHOOLS – 2′: http://endracebasedlaw.net/scapegoating-the-residential-schools-2/

‘SCAPEGOATING THE RESIDENTIAL SCHOOLS – 3′: http://endracebasedlaw.net/scapegoating-the-residential-schools-3/

‘SCAPEGOATING THE RESIDENTIAL SCHOOLS – 4′: http://endracebasedlaw.net/scapegoating-the-residential-schools-4/


The Background:
Speaking The Truth’ (Senator on Residential Schools) {March 29, 2017}:
“The {Chinese aboriginal} chairwoman of the Senate committee on ‘aboriginal people’ is asking a Conservative senator to rethink her place on the committee after she said there were positive aspects to Canada’s residential school system {An obvious truth…}…”


Conservatives Censor The Truth{April 6, 2017}:
I have been very clear that I do not in any way support Senator Beyak’s comments about residential schools. There is no way to explain her comments {If you truly believe that, you have much to learn!},” interim ‘Conservative’ Leader Rona Ambrose said. “She has been removed from the Aboriginal affairs committee in the Senate and I think that’s the right thing to do. I don’t think her comments send the right message.”


Aboriginal Liberals Say ‘NO’ To Freedom of Speech{April 10, 2017}:
“Thunder Bay-Rainy River MP and Liberal ‘Indigenous’ {‘Siberian settler’} Caucus chairman Don Rusnak is calling for the Conservative Party to remove Sen. Lynn Beyak…”


Sen. Beyak met with the Sioux Lookout Mayor’s Committee for Truth and Reconciliation in July. (lynnbeyak.sencanada.ca)

“I have commented favourably before in this space on Sen. Beyak’s remarks to the Senate on March 7 about native residential schools and the {Partial} Truth and {One-way} Reconciliation Commission.
She was widely reviled for her address. Fortunately, in recent days, the tide seems to have turned and many, including many native leaders, have come to her defence.

“Including a subsequent comment, she made seven principal points. These were that fewer than a third of aboriginal children attended residential schools while they were operating;
that very few of the 150,000 who did so were wrenched from their families, many of which were nomadic and destitute;
that we should revisit the Trudeau-Chrétien white paper of 1969;
{‘Canadians had a chance in 1969’ (White Paper):
‘White Paper Excerpts’:
https://www.facebook.com/ENDRACEBASEDLAW/posts/529686737053534 }
that changing the name of the Langevin Block in Ottawa because of H.-L. Langevin’s minor role in the residential schools is nonsense;
that the financial compensation paid to many who attended those schools obliges some of them to present a grim recollection of the schools;
and that there should be a “national audit on every single dollar coming and going out of the ‘indigenous’ file,
and a referendum among all ‘indigenous’ people aged 12 and over, about what their own ambitions for the future are. (The Trudeau-Chrétien white paper recommended a one-time compensation payment to every native person and the exchange of their native status for normal citizenship.)

“All of Sen. Beyak’s proposals are reasonable, well-informed, and constructively intended. (Langevin was John A. Macdonald’s patronage-minded minister of public works and singling him out in this way is outrageous.)

“She praised aspects of the {Partial} Truth and {One-way} Reconciliation Commission report and made clear her intimate knowledge of the subject and profound empathy with the native people. For her compassionate and perceptive insights, Sen. Beyak was thrown off the Senate Aboriginal Peoples’ Committee by her own party (‘Conservatives’), and N‘D’P MP Romeo Saganash said that Sen. Beyak’s words were

“like saying ‘Well there are some good sides to what Hitler did to the Jewish community‘.”

(As a residential school student, Saganash got a trip with his school hockey team to play in a tournament in Switzerland. Nazi death camps didn’t do that.)

“In fact, Sen. Beyak has shown why we have a Senate and why we should keep one, but appoint a larger number of conscientious and expert people in a range of public policy areas, to invest Parliament with more talent and greater integrity. We should be grateful to have such people as…Lynn Beyak in the public life of the country.”

–‘Premier Wall and Senator Beyak provide a rare opportunity to laud our public figures’,
Conrad Black, National Post, May 6, 2017


EXCERPTS {http://lynnbeyak.sencanada.ca/p107924 } :
“We wish to commend you for your attempts to offer “balance” in the historical perspective of Residential Schools, with the “good” that many dedicated educators accomplished over the years. As retired educators ourselves, with a combined experience of 26 years in Aboriginal and Metis schools, we witnessed first-hand the positive anecdotes and experiences of those who gained from their attendance at Residential Schools. Unfortunately, current orthodoxy forces their “voices” to be silenced.

“We appreciate your efforts to shine a light on this matter, as lonely as it may be, in highlighting that the Residential Schools experience was not “dark” for all, and that many owe their subsequent success in life, and that of their children and grandchildren, to the values and skills they gained.”
“Thank you for your courageous comments regarding the biased media slant concerning the Truth and Reconciliation Commission’s report on Canada’s Residential School history. The media and many politicians in our country have consistently focused on the negative aspects of the residential School legacy without recognizing any of the positive aspects of the program.

“To hear the media on this topic would lead one to believe that every teacher or caregiver at any of the Residential Schools was a sadist at least and a pedophile at worst. The media and some of the government would have us believe that every child sent to one of these schools was abused physically and sexually.

“I, for one, do not believe this and resent the implication that I am somehow responsible for any of the collective abuses suffered by some of the children that were associated with these schools. With a very few exceptions, Residential Schools had been closed long before I was born. Likewise, I do not take credit for the many successes achieved by graduates of the residential school system.

“Thank you again for speaking this truth.

“…I am fully in support of your position and applaud your courage for bringing this forward.”
“Do not apologise. Above all do not resign. Your remarks about the residential school situation in this country need to be heard. As the brother of a nun who worked in the system, and the nephew of a Jesuit who worked there, too, I categorically refuse to believe that all the people who worked in these schools were as evil as they are being portrayed to be. Indeed, They were seeking, under the social rules that were generally accepted at the time to do good and to help these children.

“There are some people out there who can thank that much-maligned system for the education that they now have…despite what the politicians who have a vested interest in denigrating the system for their own political advancement have to say. We will never win the argument. but at least never let it be said that we didn’t speak up.

“Thank you!”
“Thank you for your comments on Residential Schools which I think were quite correct… I worked with Chipewyan people as an employee of the Catholic Church from 1991 to 2001 – a Pastoral Animator… I heard many positive comments by native people who had attended residential school in Fort Resolution. Two cases:

“One woman, a Chief of her community for some years, said,
I couldn’t wait to go back to residential school. You were clean and you had good food.’

“I knew another family, eight children. The Dad was a trapper who spent the winter on the barren lands. His wife contracted TB and was placed in the isolation hospital in Ft. Res. The children were taken by the Dad each year to the school to keep them safe. It was very hard for the youngest who was only 4 yrs at the time – traumatic even to be separated from parents and older sibs. However, the child survived where otherwise he may not have. The schools must be viewed in the context of the social and economic circumstances at the time.

“There is so much more to say about this issue.

“Good for you. Be strong. Blessings on you and your work.”
“Reviewed your comments on residential schools. I agree not enough discussion about positive experiences. I lived and worked in Ontario’s Far North for over 27 years in the healthcare industry.

“The effort was well-intentioned at the time. Thanks for being one of the few willing to raise this issue. Aboriginal peoples must not look to residential schools as the only reason for social dysfunction.”
“I am not a Conservative and I likely disagree with most of the Conservative Party’s policies; however, I do not agree with the backlash that you have received over the residential school remark. It is abhorrent that Romeo Saganash compared your comments to that of Hitler’s genocide of Jews.

“…You are right to mention that it was neither the residential school employees or government intention to be cruel or to wipe out an entire race. You were merely citing what the climate was at that particular time in history. Tomson Highway (Cree playwright) states himself in a 2015 interview: http://www.huffingtonpost.ca/2015/12/15/tomson-highway-residential-schools_n_8787638.html
that not ALL residential schools were bad, and that not all survivors were traumatized. As an ex-residential school person, he says himself that he is a prime example.

“…To imply that all people who attended residential schools are ‘survivors’ implies that all were traumatized and mistreated.

“This is simply wrong.”
“…By the standard of that time, the government expended millions of dollars and recruited the best people they could find that would agree to live in remote regions far from the civilization they knew. Far from their homes, families, churches and other social supports they knew. That some of them may have been zealots, molesters or whatever is a problem we still face even with the societal safeguards we put in place to protect members of our society.

“From the history I have read, it is likely that the aboriginals received better treatment and education than society gave, the Irish, the Scots, the Polish, the Jews and other minority or out of power groups, like the poor. The Welland Canal in St. Catharines was dug by these low-power groups and if they died on the job as many did, it was just another bloody Irishman, or what have you. They likely were envious of the pampered aboriginals that got free school, free food, free housing and that still wasn’t enough.

“I’m no anthropologist but it seems every opportunistic culture, subsistence hunter/gatherers seeks to get what they can for no effort. There is always a clash between an industrial/ organized farming culture that values effort as opposed to a culture that will sit and wail until the government gives them stuff. Until that happens it appears they will let everyone around them die. It’s brutal way to live but that’s how it looks to me. If you took a bunch of Amish farmers from Southern Ontario and banished them to a reserve in Northern Ontario, within a year they would have built all of their members a new home, a new church and barns for every homestead. Within a year, they would have dug wells and built a water treatment plant even if it was a simple sand, gravel and charcoal facility. Within 2 years, they would be exporting lumber and furniture to Southern Ontario. At the same time, the aboriginals relocated to Amish country near Kitchener would have burned down the house and left the fields to gully and rot.

“I’m not saying all of them are like that but right now the Canadian society guilt trip route to more money and power is golden and being opportunist they’re grabbing all the hotel room towels and silverware they can.

“This is 1984 tactics. Media pity, aboriginals seem to be well-schooled in getting media pity and they have become very good at getting media coverage. Well, read your history, general Canadian Society — the government of the day didn’t recruit for sadists, they recruited for the best teachers, etc., in an effort to bring aboriginals into a society they increasingly chose to set themselves apart from. Don’t resign for speaking truth.”
“Your remarks on residential schools sounded a note of objectivity and balance that is sadly missing from public discussion of this issue. You drew attention to the problems that arose in the schools but you also reminded your colleagues that many who worked there have had their reputations besmirched by a mindless and undiscriminating wave of criticism. I very much hope that you will not be persuaded to retract any of your remarks because they are a beacon of sanity in an otherwise dark area of our public discourse and this should not be dimmed.”
“I just want to say I have never written a MP or Senator in the past and have generally Leftist views. However, I was very impressed by your courage in expressing the ‘other side’ to the issue of residential schools.

“My husband has worked and lived in several aboriginal communities in the north which greatly benefited from these schools and where the people speak very highly of the care and instruction they received. We are only given one side of the story.

“Thank you for speaking up for the many who know there is another side and are afraid or powerless to express this.”
“I would like to take this opportunity to thank and support you for the positive comment you made about some good that was done in residential schools.

“I spent over ten years living and working on reserves and northern settlements. And I remember, as a teacher, how often we had to convince the population to keep their children at home and go to the Day School, rather than to send them to a residential school. If the residential schools had been so bad why were parents insisting that their children go? I personally saw a lot of good emanate from these schools. I do admit mistakes were made but those same mistakes also existed in the population at large. Yes, most people were well-intentioned and worked with the knowledge they thought best…”
“What is going on?! I was so sorry to see the response to your comment about some good that came out of Residential Schools. Of course, there was good and there are Indigenous people out there who would agree. Unfortunately, they are afraid of being ostracized if they speak up and, from your recent experience, one can see why.

“I brought up the subject at my Discussion Group yesterday and set off “a box of fireworks”, too! Many Canadians have embraced the one-sided Truth and Reconciliation Commission’s Report because there has been very little discussion allowed on any good that came from the schools.

“I feel great concern for truth and freedom of speech when I see the sort of reaction any discussion on Residential Schools brings. What are we trying to hide? What are we afraid of?

“Like you, I believe the institution of Residential Schools was well-intentioned and was an attempt to solve the “Indian problem” by integrating the children into the new way of life in order that they could function better with language, health and skills. Unfortunately, as in any area of life, there were some who abused the situation and were overly harsh in their choices of discipline.

“Times were difficult for many families during the era of Residential Schools, life on the reservations was not necessarily good,TB and Smallpox were the diseases of the time affecting many Canadians. My neighbour, before he died, told of having to go to school without shoes as his family could not afford them. There were many other hardships at the time.

“Why are we not allowed to put Residential Schools in context of what was happening in Canada during the period1884-1948 and later?

“I appreciate your attempt to put the record straight and do hope you will not suffer too much from opposing views. Please continue to stand up for what you believe.”
“I would like to commend you for your remarks on the issue of residential schools, especially on speaking up for the many teachers and helpers/staff, religious, cleric and lay, who gave the best years of their lives, and their best efforts to help with the education of First Nations children in often very difficult circumstances.

“You are right to point out that while the mistakes, wrongs and at times even evils of the system and the whole experience have to be pointed out and dealt with openly, there should be equal effort, zeal and persistence in uncovering and celebrating the abundance of good that has happened as well. There cannot be justice without justice for all!

“I have lived and worked in Prince Albert, SK, for a number of years and had the opportunity to meet retired teachers of residential schools, and listen to their experiences as well. Those I met, were all good, hardworking and well intentioned people. I also had the opportunity to meet ‘First Nations’ people, teachers and lawyers, who are now effective leaders and advocates among and on behalf of their people, exactly because they received education in those residential schools.

“I would like to encourage you to continue to witness to the whole truth on this important and sensitive issue.”
“…My grandfather, was the headmaster of a Residential School (Anglican) for over 40 years. (He retired in 1951).

“As far as I can tell from historical studies which include correspondence, news clippings and verbal statements my grandfather was well respected by the people of southern Alberta but in particular the Native Canadians affiliated with the Blood Reserve. My grandfather did not try to reduce the importance of the native culture. He learned the Blackfoot language and culture as did his own children (my mother included). He translated several documents including parts of the bible into Blackfoot. He was also initiated into the Blackfoot Kanai Chieftainship society and was given the name Chief Mountain of which he was known for many years.

“I realize that some of the governmental policies he had to follow brought discomfort to the children who attended the school but there is no evidence of abuse or any wrongdoing by my grandfather. On the contrary he and my grandmother who also worked there loved the Blood Indians and he worked hard to enhance their culture.”
“Just want to express my support for your correct, although unpopular, comments regarding the residential schools. This appears to have become an ‘all or nothing’ subject. Former residential school students who relate anything positive about their experiences are quickly silenced to further the agenda of the aboriginal industry.

“I’m not sure why the subject must be seen in black and white, as the suffering of those who were mistreated isn’t remotely diminished by discussing all aspects of the topic openly.

“We are constantly chided to ‘learn our history’ with regards to Canada’s residential schools. I would also suggest that we ‘learn our history’ with regards to the 120,000 British Home Children sent from Great Britain between 1869-1932 for ‘indentured servitude’, of which 8,000 died (some interred in two mass, unmarked graves in Etobicoke, Ont). Terrible things were done to all people, throughout history, both through malice and good (albeit ignorant) intentions.

“Reinforcing a ‘victim’ identity is a roadblock to actual healing, and the only ones who benefit from preventing healing to occur are the ones making money at it.

“It’s unfortunate that you’ll continue to face the wrath of those who expect you to tow the line, and no doubt be called a racist, the go-to position whenever an argument doesn’t bear scrutiny…but thank you for saying what needed to be said.”
“I wish to commend you in your attempt to bring some balance to the aboriginal file on residential schools. This took courage on your part for, as you know, in these times any criticism of or dissent on aboriginal policy seems inevitably to lead to a charge of being a “racist”.

“This has seemingly already occurred in your case with the comments of NDP MP Romeo Saganash who is reported to have likened your comments to that of a “Nazi apologist”. This type of reaction is both unfortunate and historically inaccurate. By implication it seeks to equate the residential schools experience with the Holocaust. And while the residential schools system had many and serious shortcomings, which you have rightfully acknowledged, it could hardly be equated with the horrific Nazi extermination of 6 million of our fellow human beings. In short, this is political overreach at its worst.

“Two other comments attributed to you also deserve some praise. The first is your defence of Hector-Louis Langevin. In this era of political correctness we are all too often willing to condemn the actions taken by historical figures on the basis of today’s mores and not those which prevailed at the time the historical decisions were taken – a dangerous practice which you have rightfully questioned.

“The second was your praise of Pierre Trudeau’s white paper — an initiative seemingly doomed to failure by vested interests. Had it succeeded, we presumably would have less exclusionary rhetoric (“nation to nation”) and more of an inclusionary perspective (one nation) in our contemporary discussion of aboriginal issues.

“In summary, keep up the good work and maintain your resolve to answer your critics and not bow to them. To fortify you in that regard, I sugest an article written by a couple of University of Manitoba professors in 2015 –
“Debunking the half-truths and exaggerations in the Truth and Reconciliation report”.

“My recollection, as might be expected, is that the article was greeted with cries of “racism”. Finally I would recommend to you a book entitled ‘Disrobing The Aboriginal Industry – Deception Behind The Indigenous Cultural Preservation’ by Frances Widdowson and Albert Howard (McGill-Queen’s University Press, 2008).”
“You have been quoted of having said that the residential schools were partly staffed by “kindly and well-intentioned men and women”. I commend and thank you for this overdue statement. It is unbearable to read the politically correct evaluation that claims the staff were monsters. If not for these devoted nuns, countless Indians would have continued to live in squalor and poverty. The intent was clearly to enable these children and adolescents to live productive lives in Canadian society. If I have any critique to offer it is that I would have said “mostly” instead of “partly”.
“…Thank you for standing up for the ones who tried their very best to help the children, as their story will never be told…”
“…Politically, I am not a Conservative supporter, but I definitely support your comments regarding Residential Schools…

“No one, to my knowledge, has ever had the courage to speak up in support of the many hard working, well-intentioned people who spent many years of their lives trying to help our indigenous population. I truly believe the churches did not found the residential schools with the intention of bringing harm to the people; their intent was to help them assimilate into the majority population of the country in the hopes that this would enable them to find jobs and be able to enjoy a better life for themselves and their families away from the often hopelessness they faced with little or no formal education.

“I applaud you for your courage and encourage you to stay strong and definitely NOT resign from the Senate.”
“Although they may not have been “politically correct” I believe all your remarks were factual. One of the largest issues we face as a society is the fact most politicians will not speak about the true facts if they are deemed to be politically incorrect, even though they are the truth.

“Life teaches us that fixing any issue is impossible if you dance around the edges, the true issue must be confronted before any successful repairs can be completed…. patches may be put on, but they never last.”
“I agree with you 100%. When viewed through the lens of the times, I believe that the decision makers did not act with malice in trying to address the poverty and absence of education in the first nation communities. Certainly, the decision to assimilate first nations into Canada was and remains to be the correct one. History is full of past injustices and I feel no personal responsibility for the plight of first nations over and above my general feeling of the obligation to help people that are less fortunate. Further, I deeply resent having to pay taxes that are in part used to subsidise first nation programs that perpetuate the problems in first nation societies.

“…Stick with it, you are speaking for a very significant portion of the Canadian population.”
“I am writing to express my support of your comments regarding well-intentioned staff at residential schools. I have read much of the Summary of the Final Report of the Truth and Reconciliation Commission of Canada. Sadly, unlike its title, it “honours” only some truths, but not the whole truth.

“Voices such as yours are an important and needed counterpoint to the findings of the report and I thank you for speaking out in support of this aspect of the residential school program.

“Please stand your ground.”
“…You deserve a lot of credit for sticking up for the truth. I am a life resident of the West Coast of Vancouver island.( 81 yrs.) at Tofino. Father Brabant, a missionary, came to this coast in 1875 & worked his entire life with the natives.

“In 1900, he built the first residential school at /Kakawis near Tofino. As an area historian, I have researched how the Catholic church taught these children before schools for white children existed…”
“I attended a First National Art Exhibition in Fort McMurray and I met a native artist who told me how grateful she was to the nuns and priests in her community who ran the school because for her it was a place of refuge, she said that her parents would go out on the trap-line and leave them to fend for themselves and she would go sit on the steps of the school and hope someone would help her.

“I myself am a product of a Catholic convent school and while some people who attended that school with me will now say that the nuns were racists and treated them unfairly, that was not my experience. Yes, they were strict, but the principles of kindness and consideration for others were held in high esteem and they instilled in me values that successfully took me through more than 40 years in the business world.

“For you to make an observation that is considered “politically incorrect” is very praiseworthy and commendable…”
“Every one of these Indian leaders bleating and shouting for your resignation are a product of the residential school system, and in a fashion verifies what the agencies of the day, had in mind, and were trying to accomplish, and did very successfully.

“The nation of no sinners, you and I, have been made to pay cold, hard-earned cash for a never-ending wailing and gnashing of teeth over exaggerated claims. Blackmail in it’s purest form.

“I am incensed by the head of the Anglican Church who is wilfully and obviously in complete denial, totally ignorant of the evidence and history, and/ or a self serving coward.

“Of course the CBC being the largest negative racists and National bigots have displayed to the reader their own cowardice by eliminating any comment/opinion contributions from their readers as it relates to Canadian/native issues…”
“It pains me to listen to those who would call into question your views on the Residential Schools in Canada. You are entirely correct in stating that many who went there had overwhelmingly positive experiences. At Six Nations, the ‘Mohawk Institute’ (called by many the “Mush Hole”) was administered by the Anglican Church. It was founded in 1837 on the request of the Hereditary Chiefs and Clan Mothers and when it was closed in 1970, the Chiefs pleaded with the Government to keep it open. Most of the Reserve teachers had been taught there, and anyone who cared to be objective about the matter would agree that the positives far outweighed the negatives.

“You can read the specifics of what I am saying in various blog postings I have written over the years. Most are summarized in the most recent of the series: https://deyoyonwatheh.blogspot.ca/2016/06/six-nations-residential-school.html .

“I am weary of the politically correct police among us who would say that it is “racist” to even mention any positives attached to the Residential Schools. It goes against the party line, and those who dare question the “accepted view” that the Residential Schools were a vehicle for “cultural genocide” will be severely sanctioned.

“The aim of my blog has been to show how it is only beliefs that matter at Six Nations, objective facts and evidence are of little consequence.

“Thank you for standing up for the truth…”
“My mother has a cousin who attended a residential school and whenever she is asked about it, she tells that her experience was a good one. In fact she credits the residential school system with having provided her the opportunity to have a good education. Her experience in residential school was so good that when the federal government offered a blanket cash settlement to all former attendees, she refused to take it…”
“…it should be recognized the environment the children left in many cases was even harsher than the schools to which they were transferred. By the early 20th century, the trading in furs which had sustained the indigenous people and coaxed them “off the land” had either died or moved further west. Left behind were communities where alcohol, disease (particularly TB) and overpopulation overwhelmed the meagre health and social services available. (Problems the Government is still wrestling with). In the far North, incarceration for crime in a Southern correctional facility, warm and fed, was said to be often seen by local inhabitants as a confusing reward, not a punishment.

“The Governments of the day felt the way to handle these problems was to save at least the children from these conditions by relocating them to schools where they would be safer and more secure. The Churches, seeing the opportunity the schools offered for large scale conversion to Christianity, were eager to take on the administration. There is no doubt acculturation was one intention of the program and job training for the “white” society another, but this was the mores of the time and a practice throughout all remote regions of the British Empire…”
“…we feel that the government at the time had the best of intentions for the children of the north …and in our opinion…it was better to attempt some program … than to simply leave the children of the north (native and white) to make their way on their own.

“I often wonder what problems they would have today if no one learned to read or write…no sports … Who would be naïve enough to think that, alcohol, drugs, incest would not have found its way into the lives of the North’s children? It’s far too easy to blame everything on the white man and their residential schools for the way some of the native people are still acting today. Generations removed from these schools are still blaming the schools for the way they treat their female relatives today…”
“You said what the majority of Canadians would want to say. There were some bad ‘apples’ and there was abuse, but not all the teachers were bad, not all the cooks were bad, not all the cleaners were bad, etc. The children that died, were not killed. Most would have died on the reserves, considering the conditions at the time.

“I think most of the people involved worked hard doing their jobs to make the children safe and happy.

“It is incredible that they would choose to use the word ‘SURVIVORS’. That word is connected to the concentration camps and should be left that way. No comparison….. concentration camps were set up to KILL people… no food, no clothing, no dignity.

“Residential schools set up to ‘educate’, feed, clothe… and take care of the children. Unfortunate that there were some who mistreated the people in their charge.

“Please do not apologize for me…… I was not there. Charge the people responsible and make them apologize. Dig them up if they are dead.!!!

“Stay strong and do not let the ‘Bastards’ who are not willing to stick their necks out and are going along with the scenarios that the natives have come up with…”
“Your statement about residential schools has needed to be said for a very long time. I applaud your forthrightness, honesty and courage. You have public attention, and now you are getting to the heart of it…

“When the youth can no longer find a reason for effort in the cultural vacuum of the reservations — and then lead a life of dissipation — racial snobbishness and prejudice should not prevent them from participating in our culture. And education is the key, as it always has been, e.g. the residential schools…”
“I believe in equality for all Canadians. I cannot read the minds of those who lived many years ago and came up with the idea of residential schools, but logic would tell me that they saw the poverty and conditions of the reserves and thought the best way to help those people to better their lives was through education. It is easy to look back and say some mistakes were made, but many benefited from that education. Neither do I see the logic in asking today’s leaders to apologize for decisions make by leaders many years ago.

“And, I absolutely agree that reservation leaders should be held accountable for the tax payers money that goes into these reserves. It is obvious from the stories we hear of what chiefs and counsellors pay themselves that the money is not distributed fairly.”
“…Aboriginal issues are very complicated and will defy any kind of real solution as long as debate regarding the issues is stifled by the media and aboriginal advocates. You have suffered a great deal of abuse in the media. I applaud your courage in trying to give a least a small correction to the totally one-sided perspective regarding residential schools.”
“…I strongly support your contribution on this committee, and your honest enquiry of the issues affecting native communities. We need more people like you to provide balance and perspective… I think that residential schools were an noble and honest attempt to treat natives, as equals and integrate the community into the new productive, rewarding Canadian life. Had that not been attempted, there would have emerged a cry of neglect, abuse and discrimination. Sadly now, those efforts are being portrayed as cultural genocide and child abuse. The easiest way to destroy a people is to put them into, and keep them in, a state of dependence…”
“I know of two direct friends and another indirect acquaintance who were students in Indian residential schools. They tell me, off the record, that the Indian residential schools made them what they are today. They do describe a harsh environment but one which also brought them literacy, a love of learning, and true affection for many of their teachers. Their experience may not have been universal, but it is ridiculous to suggest that the Indian residential school system was unmitigated evil.

I wish you the best as you withstand the current barrage of unwarranted criticism. You have been made an unfortunate target and have been unjustly vilified for speaking what is plainly obvious. Please know that I and countless other Canadian sympathize with your situation and offer you our support.”
“Given the entrenched special interests on all sides on these issues, Senator Beyak’s views may well be unwelcome. But they are certainly not “racist”. Racists seek to divide and build walls between people. Beyak, rather, envisions Canada as more all-embracing, bringing our peoples closer together, sharing fully in all that our country has to offer.”

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