Colonialism exists in Canada, Rex Murphy. You're part of it.
Dear Rex Murphy,
When you write that Canadians are offended at the term ‘settler’ and ‘genocide,’ you don’t speak for all of us. I’m a Canadian citizen, my ancestors came to Canada from Europe a few centuries ago, and I understand myself as a settler. It’s not disrespectful for Indigenous peoples to remind us of Canada’s legacy of genocide.
It’s not rude for Indigenous peoples to label as ‘colonial’ the connections between the industries of resource extraction, the RCMP, and the corporate media you write for. What’s insulting is your attempt to paint Canada as benevolent, open, and respectful of Indigenous peoples, and your contempt for any understanding of present-day colonialism and oppression in Canada.
I’m not an expert on colonialism, but clearly neither are you. In reading your vitriolic editorial, it struck me that you clearly hate the term ‘settler’ and ‘colonialism’; however, your writing also indicates that you probably don’t actually understand what these terms mean.
So I’m writing to you, one white settler to another, to explain to you what settler colonialism means to me, and why I think it’s important for understanding (and living in) present-day Canada. With that said, I’m not convinced you’re really ignorant of these terms; I think you have a sense of their meaning and the implications, and it terrifies you, but that terror turns to anger before you can really feel it. I think you—and many other Canadians—know that something is deeply wrong, even if you can’t admit it to yourself. It’s something in the air, something we feel in our gut: we’re caught up in something horrible, and we can’t go on this way.
I think that’s why the truths spoken by Indigenous people provoke so much resentment in people like you: because you know they’re speaking the truth. It’s plain for everyone to see: Elsipogtog and other instances of Indigenous resistance aren’t political stunts by over-educated ‘radicals’ as you’d like to portray them; they are principled stands by everyday people—grandmothers, fathers, mothers, and their children—against rampant and unending extraction, exploitation, and destruction. These communities are not motivated by abstract ideologies or university jargon, but by deep responsibilities and commitments to protect land and people.
Leanne Betasamosake Simpson puts it clearly:
The story here, the real story, is virtually the same story in every Indigenous nation: Over the past several centuries we have been violently dispossessed of most of our land to make room for settlement and resource development. The very active system of settler colonialism maintains that dispossession and erases us from the consciousness of settler Canadians except in ways that is deemed acceptable and non-threatening to the state. We start out dissenting and registering our dissent through state sanctioned mechanisms like environmental impact assessments.
Our dissent is ignored. Some of us explore Canadian legal strategies, even though the courts are stacked against us. Slowly but surely we get backed into a corner where the only thing left to do is to put our bodies on the land. The response is always the same – intimidation, force, violence, media smear campaigns, criminalization, silence, talk, negotiation, “new relationships”, promises, placated resistance and then more broken promises. Then the cycle repeats itself.
This is the structure of settler colonialism. One of the basic assumptions of your editorial—and virtually all other mainstream media coverage of Elsipogtog—is that colonialism happened sometime in the past, and since then Canada has done a lot to “right our historical wrongs.”