‘Pulling Canada Backwards’

“It is not uncommon to attend an event at a university, community gathering or even a ‘Speech from the Throne’ at the Ontario Legislature, and hear the {foolish} words:

“We would like to thank [X or Y] ‘First Nation’ {‘Siberian settler community’} for hosting us.”

{Although they’re never actually hosting anything, and have been paid multiple times over for their ancestors’ former lands…} 


“This month, the ‘Toronto District School Board’ asked all schools in the district to begin every day, before ‘O Canada’, with the {phony} acknowledgment. 

“The land ‘acknowledgment’ is meant to recognize ‘indigenous’ {‘Siberian settler’} presence, which has of course been neglected {? It’s all we ever hear about. No other culture is ever ‘acknowledged’.}. Indeed, the TDSB ‘protocol’ is ‘restorative’ {‘reactionary’}, considering that this refrain is happening in one corner of an institution – the Canadian education system – that has done so much harm for ‘First Nation’, Métis and Inuit students {Teaching them to read and write and function in the modern world is definitely ‘harmful’?}.

“Coinciding with the TDSB announcement was the unveiling of four new Toronto street signs with added Anishinaabe place names {Anishinaabe stole the land, Canadians paid for it}. The initiative was led by the ‘Dupont Business Improvement Area’ in response to the activism of the ‘Ogimaa Mikana Project’.
{“The ‘Ogimaa Mikana Project’ is an effort to ‘restore’ {You can’t ‘restore’ something that never was} Anishinaabebowin place names to the streets, avenues, roads, paths and trails of ‘Gichi Kiiwending’ (Toronto)” http://ogimaamikana.tumblr.com/ }

“This project, which we founded in early 2013, unofficially changed street signs {They illegally plastered aboriginal names over the street signs, which must have been really helpful to visitors, immigrants, etc. Instead of being reprimanded, they have now been rewarded for their actions…} in the city to Anishinaabe versions {Toronto was NOT Anishinaabe ‘traditional territory’. See:
‘The Toronto Purchase’:

(Photo: Ogimaa Mikana)

“When we replaced ‘Dupont’ {actually, ‘Davenport’} with ‘Gete-Onigamig’ and ‘Spadina’ with the original ‘Ishpadinaa’ {Nothing ‘original’ about it. Aboriginal communities didn’t have street names in their communities. Most reserves still don’t…}, the BIA took up the process of an official change.

“The reaction has been overwhelmingly positive {Only because nobody knew about it, or has had a chance to respond}. Both efforts contribute to reinserting ‘indigenous’ {‘Siberian settler’} peoples into a landscape historically intent on their erasure {They just can’t stop insulting the rest of Canadians!}. They are important. But at this moment of constructive {one-way} ‘dialogue’ {In English, it’s called a ‘monologue’}, there are risks to consider, too.

“While symbols matter, they also have a tendency to become superficial. In our work, we’ve drawn attention to the original, or possible, ‘Anishinaabemowin’ place names in Toronto. But even place names that originate from ‘indigenous’ languages can be void of authentic connections to the roots of that place {That’s right. See
‘The Toronto Purchase’:

“Those in the Greater Toronto Area may know that Mississauga, Toronto, Mimico and Etobicoke have their origins in ‘indigenous’ languages, but know nothing of the history and meaning of those words.

(Photo: Ogimaa Mikana)
(Photo: Andrew Francis Wallace-TorontoStar)

“The name for today’s Spadina Avenue {is ‘Spadina Avenue’. That’s what ALL other Canadian cultures call it} comes from the word “ishpadinaa”: It means “hill or sudden rise in the land.” In the mid-18th century, the Anishinaabeg camped in the area of Toronto in order to trade with the French at Fort Rouillé. They used the site where Casa Loma is now located to watch over the area for any activity, the sudden rise in the land – ishpadinaa – a sort of jurisdictional vantage point. The word is embedded in a material reality.

“The TDSB ‘land acknowledgment’ can likewise be deepened. Currently, it acknowledges that

“this school is situated upon ‘traditional territories’ of the Wendat, Anishinaabek ‘Nation’, the Haudenosaunee,” among others. {Bought and paid for by Canada, stolen from each other for centuries by aboriginals.

“But the word “traditional” {accurately} denotes a post-presence, while those ‘nations’ {tribes} endure. It is not traditional territory, just territory {Exactly! Canadian territory}. To be effective, the acknowledgment should encourage self-awareness, but also understanding of specific ‘indigenous’ history and how we all fit in this ongoing ‘relationship’ {We all “fit” as Canadian citizens…}.

“There are a hundred similar examples: The change in government terminology from aboriginal to ‘indigenous’ {A purely token move, wasting money on a fake, U.N.-generated name}, invitations for chiefs to meet with English royalty {which has happened since the beginning of Canada}, an Inukshuk sculpture in every other southern city square, and so on.

“There is a danger that these gestures become mere performance, rather than actively helping to ‘repatriate’ ‘indigenous land’ {That would be stealing from the Canadian public, who have already paid again and again for these lands} and life {No one is stopping you from practicing your culture}, as Eve Tuck and K. Wayne Yang would say. 

Queen St. West and McCaul St. (Photo: Ogimaa Mikana)

“When we started the ‘Ogimaa Mikana Project’ in January, 2013, the first sign replaced was on Queen Street, to honour the women galvanizing the ‘Idle No More’ {Now back to ‘Idle Again’} movement. For the past few weeks, Sylvia McAdam Saysewahum – Nēhiyaw lawyer and writer central to ‘that critical moment of Canadian history’ {What an ahistorical perspective!} – has been “illegally” {No quotation marks needed – she is trespassing on other people’s land} camping on her family’s {former, bought and paid for} territory in central Saskatchewan, trying to prevent {legal and approved} ongoing clear-cut logging, the desecration of her ancestor’s graves, and to uphold ‘Treaty #6’ {There’s nothing in ‘Treaty 6’ to support her actions: http://www.aadnc-aandc.gc.ca/eng/1100100028710/1100100028783 }.

“Ms. Saysewahum is not alone. Communities, families, whole ‘nations’ are struggling against Canada and Canadians for ‘fairness’ {‘Special treatment based on Race’} and ‘justice’ {And we’re going to start struggling back!}. We’re not sure that recognizing {former} ‘indigenous’ {‘Siberian settler’} territory helps. Despite our sincere appreciation and respect for the efforts of the Dupont BIA and TDSB, they are not enough {It never is, for those pushing a Race agenda}.

“We need those {manipulated, brainwashed children} listening in class every morning, and those finding their way through the city, to stop and actually consider how we can translate words into action.

“The Anishinaabe are the people of the good heart {Yet another foolish racist stereotype. The racism is so ingrained that they can’t even hear themselves}. We strive to act with respect and generosity toward all beings {Stop with these racist generalizations. Just like ALL Canadian cultures, some people are good, some not. Anything else is simply racism}. From Canadians, we see the shape of {one-way} ‘reciprocity’ forming. But the lives of ‘First Nation’ people, Métis and Inuit depend on more, in a present still defined by ‘dispossession’.”

“Mii nininendamin niinawind.” That’s what we think, us.

“Aaniin giin enendaman.” What do you think?”
{I think we’ve made it pretty clear…}

— ‘Naming is a good start – but we need to do more for {one-way} reconciliation’,
SUSAN BLIGHT AND HAYDEN KING, Toronto Globe and Mail, Oct. 17, 2016

(“Susan Blight {an ironic last name for a Race-baiter} is Anishinaabe {Canadian citizen} from Couchiching ‘First Nation’ {a ‘nation’ of 2,049 people}. She is an interdisciplinary artist and works at the University of Toronto’s {An institution funded by Canadian taxpayers} ‘First Nations’ {‘Siberian settler’} House.

Hayden King is Anishinaabe {Canadian citizen} from Beausoleil ‘First Nation’ {a ‘nation’ of 2,174 people} on Gchi’mnissing in Huronia, Ont. He teaches in the ‘School of Public Policy’ at Carleton University in Ottawa {Another institution funded by Canadian taxpayers}). 

Feature IMAGE: 2 Indians Fighting’ – Swiss artist Karl Bodmer (1809-1893)


Check out these COMMENTS on the article:
“Why has there been no discussion about how the very recent practice of welcoming people to the “traditional lands of aboriginal group X” has now been transformed into the national religion? An unquestionable orthodoxy that is somehow intended to make amends for past injustices. It now takes precedence over the national anthem at certain events, all manner of government leaders are incorporating it into their speaking points and speeches. Wonderful that we are recognizing some small portion of the 3.5% of the population who identify as indigenous/aboriginal/inuit/Metis, by placing their place in Canada’s history on a pedestal, but what about being “Canadian” and not reverting into some bizarre ethnic nationalism based on where your ancestors came from? So when you go to Nunavut, will officials there be welcoming you to the “traditional lands of the Dorset people” who were displaced/assimilated by the Inuit? And what about places where there was simply no permanent population prior to the arrival of Europeans?” {Like Toronto? Or the Prairies?}
Hereditary entitlement is stronger than the rule of law in this country, just look at Caledonia – violence, anarchy, and blatant contempt for the rule of law and McGuinty did nothing. Just wait for the “civil” disobedience if we finally get the ok to move Canadian oil to tidewater.”
Aboriginal Race-baiter Thohahente Weaver:
“Why would anyone choose to self identify as member of a state founded on the bones of genocide and still practicing genocide today? I don’t.”
For more of this bigot, see: https://www.facebook.com/groups/ENDRACEBASEDLAWCanadanewsfeed/permalink/361032097561201/
“Perhaps as much effort to “awaken” the ‘white man’ by ‘indigenous’ people such as these authors, should be focused on their own people who are struggling today.” {They have cushy jobs, far from that reality…} 

College St. and Bathurst St. (Photo: Ogimaa Mikana)
College St. and Bathurst St. (Photo: Ogimaa Mikana)

“Working in a university in Toronto — with modern multimedia so far removed from anything our ancestors imagined — it’s hilarious to try to relate it to native culture or history. The land owns everyone and we all have a right to use it with no permission from natives, Chinese Canadians or anyone else. History is past and we need to get on with making a good future. If you live on a reserve or in a city ghetto, you want to see the possibilities the world presents and decide how you want to live. You may want to be a ‘back to the land’ person, or a dancer, or a police officer, or a rocker, or something no one else has thought of. This is what the writers of this essay have done — they do not live in any traditional wayThere is too much ‘do as I say, not as I do’. I’m Tom Hickie part Wendat, my father taught me how to make a deadfall trap when I was very young and I still know how, but I do not trap. 

“Define ‘native’, I have status but in no way am I a native, and my status is non-reserve. Many status natives are mostly European by genetics and not all natives live on reserves or are associated with one, and not all tribes have treaties. How do we have a country where some have some rights and others do not? I would gladly give money or other resources to help whoever needed it but I do not believe we can recapture a culture, or that apologies help much. My father’s family was a product of a broken culture and other issues. They did not go to school, and many died as infants or as young adults, or later from disease, poverty and alcohol. My father spent four years in a Japanese prison camp being starved and abused. I am one of the first generation to not be broken but some of my cousins are pretty bad. Breaking the cycle, and knowledge, were the factors that helped most and often it meant leaving the community.

“I have been on enough reserves and been around enough to know that the problems are not simple and will not be solved easily. People who try to make it an us-versus-them issue, or use terms like ‘white’ or ‘red’, have not thought very hard. Each reserve has their own issues, just as each person has their own problems, and many of the problems are shared by non-natives. It helps no one to have people live in poverty of the belly or the mind, regardless who they are. If you go to the Byward Market in Ottawa, there are many people with substance abuse issues caused by other problems. It is not politicians or members of the A‘FN’ who are trying to help, but church groups who feed and clothe and try to help.”
What these folks are promoting is brainwashing school-aged children to accept their point of view. They want to re-write history to support their theories of oppression and blame.” 
Just tired of being told to feel guilty while the government gives out more money with no accountability to Band management. Meanwhile, the status quo continues, with northern reserves 500 miles from the nearest opportunity with no jobs, no private income, and no hope — and the activist vocal minority of ‘FN’ leadership continue to defend a system that is broken in absolute terms.”
“I have bought into the idea that the ‘Indian Act’ needs to be abolished and that reserves be subject to the same survival criteria as any other town in Canada. My taxes pay for my local water supply, trash removal, sewage treatment, etc. Who on a reserve pays for their services — and why not?”
The current legal fact is that the TDSB owns the land they use, not the first nation in whose traditional territory those buildings reside.”
To which, aboriginal Race-baiter Thohahente Weaver responded:
“Wrong. There is no treaty where that land was ever surrendered that has withstood challenge. {He seems to have no problem lying about historical fact. He thinks if he says it confidently enough, it will somehow be true. He quickly reveals his racist underbelly:} It is only the white man’s make believe world where they can move onto land they don’t own and start selling it…

“Problem is, none of those things are really yours. You build on something you stole, you lose them as proceeds of a criminal act. That’s your law, Eat it.”
“I think that the Canadian citizens, corporations and other organizations that purchase land in this country would be considerably startled to find that their purchases are “make believe”. Be realistic here — whether or not some treaty exists, the de facto legal reality for well over a hundred years is that this land has been owned by Canadian citizens…”
“I suggest that focusing on the past is unhelpful. Many of us are immigrants and the children of immigrants; many of us feel little responsibility for Canadian history before we or our parents arrived. I certainly understand that this will be frustrating to many, but it is nonetheless true. Expecting people to feel guilt over history they feel little attachment to, is unhelpful. Rather, I suggest that focusing on the future is more useful. We should be looking forward to how we can promote peace and prosperity together. That will garner more support than a desire to focus on past unpleasantness.”
“Do the Iroquois owe the Hurons or Wendats an apology for the massacre at Huronia? There are over a dozen reserves in New Brunswick and all are different. I can understand and see what most individuals need or want but who decides they are a group and not individual people?

Queen's Park
Queen’s Park (Photo: Ogimaa Mikana)

See also:
“Inspired by the ‘Idle No More’ movement in December 2012, they set out to remind the city that it stood on {surrendered, bought and paid for many times over, former} aboriginal land… In 2013, King and Blight pasted a sign onto a plaque outside Queen’s Park that summed up the goal of their project:

“We all live on Native territory,” it read. “Welcome to ‘our community’…”


Queen and Dufferin (Photo: Ogimaa Mikana)
Queen and Dufferin (Photo: Ogimaa Mikana)

“The first goal with the billboard project is to remind Anishinaabe people of their own heritage:

“That becomes really important in a ‘settler-colonial’ system… The other part is to remind ‘non’- ‘indigenous’ people that this is ‘indigenous’ {‘Siberian settler’} territory.” 


Indian Rd. and Bloor St. West (Photo: Ogimaa Mikana)
Indian Rd. and Bloor St. West (Photo: Ogimaa Mikana)

“It makes perfect sense then to dethrone the cross-Atlantic monarchy, temporarily at least, and replace the space with a tactile homage to local ‘indigenous’ {‘Siberian settler’} leaders making real {racist} change on our lands.”

Replacing Canadian plaque at Casa Loma (Photo: Ogimaa Mikana)
Replacing Canadian plaque at Casa Loma (Photo: Ogimaa Mikana)

And then, there’s this anti-Canadian and racist group of ‘history teachers’, who are actually employed in our schools and universities:

“Some great work is being undertaken to reclaim ‘indigenous’ {‘Siberian settler’ — These so-called ‘history teachers’ don’t even know history} place names across Toronto… This project reintroduces {?} Anishinaabe history to Toronto by replacing English names with their original Anishinaabemowen names, a process that subverts the current landscape.” {These open subversives are employed in our schools…}

And then, there’s Peterborough:

(Photo: Ogimaa Mikana)

North Bay:

(Photo: Ogimaa Mikana)

Thunder Bay:

(Photo: Ogimaa Mikana)
(Photo: Ogimaa Mikana)

See also:
“Political correctness carried to ludicrous extremes…would be — and is — history that teaches Canadians, native-born and recent arrivals, that their country is an abomination.

“Unfortunately, that is the history that is today being taught to Canadian children. Yet, 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…”
–‘How We Teach History Matters Most’:


“This gap between narrative of self-government and reality — between memory of what once was a long time ago and what is today — reflects what I call the “dream palace” of the aboriginals…

“Today’s reality, however, is so far removed in actual day-to-day terms from the memories inside the dream palace, as to be almost unbearable…”
‘Aboriginal Peoples Still Haunted By The Past’: https://endracebasedlaw.wordpress.com/2015/09/03/aboriginal-peoples-still-haunted-by-the-past/

“It is a fine thing that talented novelists such as Chateaubriand with his “beaux sauvages”, James Fennimore Cooper (“Last of the Mohicans” and “The Deerslayer”), and some able contemporary writers should romanticize these native societies; this is excellent literature. BUT IT IS FICTION, AND I AM WRITING HISTORY.”
–‘Politically Incorrect History’ (Conrad Black):

–‘A Legal Fiction’ (Nomads and Land Title — Tom Flanagan):

“The civilization gap shows how ill-suited the…equality framework is for depicting the contact between natives and newcomers in North America; the frame doesn’t fit the picture.

“Two frames that fit better come from historical experience throughout the world:
(1) the displacement of hunter-gatherers by agricultural peoples, and
(2) the extension of rule by organized states over stateless societies. The two coincide in the case of Canada…”
–‘The Course of History’ (Flanagan):

“…from 800-1200 C.E., the North American climate was relatively benign and the land fruitful, which enabled the many different aboriginal groups on the continent to thrive in their traditional territories. In the century preceding the arrival of Europeans in the New World though, the climate took a turn for the worse. And the impact of what historians refer to as the ‘Little Ice Age’, which lasted from 1350-1850 C.E., was profound.

“That was a big revelation for me,” says University of Regina assistant kinesiology professor James Daschuk. “The demographic trajectory of indigenous people in the pre-historic period wasn’t a straight-up march of progress and expansion. When the climate changed, things started to break down.”

“In central Canada and New York state, he says,

“the Iroquoian people went through a 200-year period of warfare and unsustainable harvests…” 

–‘Pre-European Contact: A Plainly Sad Story’:
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