In 1954, the Department of Citizenship and Immigration commissioned anthropologist Harry Hawthorn to investigate problems faced by Indigenous people in British Columbia. This article focuses on Hawthorn’s report, The Indians of British Columbia (1958) and compares its recommendations with the original source questionnaire responses found at the University of British Columbia’s Archives and Special Collections. The responses examined, collected near the peak of day school enrollment in British Columbia, offer new insights directly from educators about their perspectives on the problems faced by Indigenous children attending day schools, and more broadly Indigenous communities as a whole. Key changes apparent in the questionnaire responses and 1958 report showcase the absence of Indigenous voices in any of the questionnaires and a lack of interest from educators in the communities, though such interest is claimed in the report. Both the questionnaires and Hawthorn’s resulting report recommend a consistent antithetical juxtaposition of Indigenous versus western, the discouragement of family ties, and the limitation of formal education to school-aged children. Such findings work to balance Hawthorn’s status as an advocate of Indigenous rights with the damaging realities indicated through and supported by his report. Through this analysis, we aim to further understandings of the impact of day schools on communities in British Columbia, and to view kinship within a reality of resilience and survival.
{"title":"Silencing Voices: Indigenous day schools and the education section of the 1958 Hawthorn report for British Columbia","authors":"Emilie Jones, Veronika Larsen, Stefan Dollinger","doi":"10.3828/bjcs.2024.2","DOIUrl":"https://doi.org/10.3828/bjcs.2024.2","url":null,"abstract":"\u0000 In 1954, the Department of Citizenship and Immigration commissioned anthropologist Harry Hawthorn to investigate problems faced by Indigenous people in British Columbia. This article focuses on Hawthorn’s report,\u0000 The Indians of British Columbia\u0000 (1958) and compares its recommendations with the original source questionnaire responses found at the University of British Columbia’s Archives and Special Collections. The responses examined, collected near the peak of day school enrollment in British Columbia, offer new insights directly from educators about their perspectives on the problems faced by Indigenous children attending day schools, and more broadly Indigenous communities as a whole. Key changes apparent in the questionnaire responses and 1958 report showcase the absence of Indigenous voices in any of the questionnaires and a lack of interest from educators in the communities, though such interest is claimed in the report. Both the questionnaires and Hawthorn’s resulting report recommend a consistent antithetical juxtaposition of Indigenous versus western, the discouragement of family ties, and the limitation of formal education to school-aged children. Such findings work to balance Hawthorn’s status as an advocate of Indigenous rights with the damaging realities indicated through and supported by his report. Through this analysis, we aim to further understandings of the impact of day schools on communities in British Columbia, and to view kinship within a reality of resilience and survival.\u0000","PeriodicalId":41591,"journal":{"name":"British Journal of Canadian Studies","volume":null,"pages":null},"PeriodicalIF":0.0,"publicationDate":"2024-03-11","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"140254783","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":4,"RegionCategory":"社会学","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
{"title":"Who is the 40 millionth Canadian?","authors":"Max Zimmerman","doi":"10.3828/bjcs.2024.6","DOIUrl":"https://doi.org/10.3828/bjcs.2024.6","url":null,"abstract":"","PeriodicalId":41591,"journal":{"name":"British Journal of Canadian Studies","volume":null,"pages":null},"PeriodicalIF":0.0,"publicationDate":"2024-03-11","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"140251549","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":4,"RegionCategory":"社会学","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Indigenous peoples’ trade in so-called ‘contraband’ tobacco, as a spate of recent cases in Alberta has shown, causes conflict between Indigenous peoples’ culture, history and sovereignty and federal and provincial laws. And as long as tobacco is defined solely as ‘tobacco’, the illegal trade will remain a criminal matter. But if we ask how First Peoples have named the plant and how such naming connects the plant to their lives and identities, today and in the past, we can locate a new way of thinking that allows the telling of a different story, one that pushes back against the settler state’s encroachments, arrests and indictments, to enable a new view of a present-day practice situated within the continuity of centuries of custom and practice.
{"title":"Language tells another story: when tobacco is\u0000 cistemaw\u0000 and the Cree are nêhiyaw","authors":"James Taylor Carson","doi":"10.3828/bjcs.2024.4","DOIUrl":"https://doi.org/10.3828/bjcs.2024.4","url":null,"abstract":"Indigenous peoples’ trade in so-called ‘contraband’ tobacco, as a spate of recent cases in Alberta has shown, causes conflict between Indigenous peoples’ culture, history and sovereignty and federal and provincial laws. And as long as tobacco is defined solely as ‘tobacco’, the illegal trade will remain a criminal matter. But if we ask how First Peoples have named the plant and how such naming connects the plant to their lives and identities, today and in the past, we can locate a new way of thinking that allows the telling of a different story, one that pushes back against the settler state’s encroachments, arrests and indictments, to enable a new view of a present-day practice situated within the continuity of centuries of custom and practice.","PeriodicalId":41591,"journal":{"name":"British Journal of Canadian Studies","volume":null,"pages":null},"PeriodicalIF":0.0,"publicationDate":"2024-03-11","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"140251272","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":4,"RegionCategory":"社会学","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
In June 1939 King George VI and Queen Elizabeth were on a tour of Canada that included a brief visit to the United States. The timing of this visit proved to be fortuitous from the British point of view as it came soon after the controversial Munich agreement in September 1938, which ceded the Czech Sudetenland to Germany, and the subsequent occupation of the remainder of the Czech state by German troops in March 1939 – both of which had damaged Britain’s image in America. The royal visit to the USA was a great public-relations success, as was the visit to Canada, and its significance for relations between Britain, Canada, and the United States has been discussed by a number of historians from all three countries. However, very little attention has been paid to the key role of the Canadian prime minister, William Lyon Mackenzie King, regarding the American phase of the royal visit. Indeed, a recent film about the Royal Visit and the weekend spent by the king and queen at President Franklin Roosevelt’s family home in upstate New York omitted any mention of Mackenzie King, despite the fact that he was their official escort. This article seeks to fill this gap by assessing Mackenzie King’s involvement in the origins and conduct of the royal visit. It also reflects upon what the royal visit reveals about Canada’s relations with Britain and the United States on the eve of the war and, in particular, Mackenzie King’s relationship with President Franklin Roosevelt and his contribution to the Anglo-American ‘special relationship’.
{"title":"A royal visit revisited: Mackenzie King and the British royal visit to the USA, June 1939","authors":"Tony McCulloch","doi":"10.3828/bjcs.2024.5","DOIUrl":"https://doi.org/10.3828/bjcs.2024.5","url":null,"abstract":"In June 1939 King George VI and Queen Elizabeth were on a tour of Canada that included a brief visit to the United States. The timing of this visit proved to be fortuitous from the British point of view as it came soon after the controversial Munich agreement in September 1938, which ceded the Czech Sudetenland to Germany, and the subsequent occupation of the remainder of the Czech state by German troops in March 1939 – both of which had damaged Britain’s image in America. The royal visit to the USA was a great public-relations success, as was the visit to Canada, and its significance for relations between Britain, Canada, and the United States has been discussed by a number of historians from all three countries. However, very little attention has been paid to the key role of the Canadian prime minister, William Lyon Mackenzie King, regarding the American phase of the royal visit. Indeed, a recent film about the Royal Visit and the weekend spent by the king and queen at President Franklin Roosevelt’s family home in upstate New York omitted any mention of Mackenzie King, despite the fact that he was their official escort. This article seeks to fill this gap by assessing Mackenzie King’s involvement in the origins and conduct of the royal visit. It also reflects upon what the royal visit reveals about Canada’s relations with Britain and the United States on the eve of the war and, in particular, Mackenzie King’s relationship with President Franklin Roosevelt and his contribution to the Anglo-American ‘special relationship’.","PeriodicalId":41591,"journal":{"name":"British Journal of Canadian Studies","volume":null,"pages":null},"PeriodicalIF":0.0,"publicationDate":"2024-03-11","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"140251573","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":4,"RegionCategory":"社会学","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
This article demonstrates how, challenged by Amitav Ghosh’s claim that realist fiction is ill-suited to deal with the climate crisis, and inspired by Indigenous relational thinking, Catherine Bush and Doreen Vanderstoop turn to ‘relational realism’ in their recent novels. I argue that they use realist narrative strategies creatively to represent climate catastrophes as a symptom of the carbon economy. But rather than portraying a world that is radically different, Blaze Island and Watershed are concerned with everyday reality, are set in clearly identifiable Canadian geographies, and focus on the eco-anxieties of ordinary characters. In addition to discussing intergenerational climate justice and emphasising the need for Indigenous leadership in combating global warming, the two novels enter into conversation with Shakespeare’s The Tempest and early twentieth-century prairie realist novels respectively to tease out their ecological undercurrents and implications. In so doing, they foreground the interplay of realist narrative strategies and relational thinking to emphasise the creative potential of the novel in addressing climate change and the need for communities to come together to save the planet.
{"title":"‘I need readers to trust that this\u0000 can\u0000 happen’: relational realism in Catherine Bush’s and Doreen Vanderstoop’s climate crisis novels","authors":"Petra Fachinger","doi":"10.3828/bjcs.2024.3","DOIUrl":"https://doi.org/10.3828/bjcs.2024.3","url":null,"abstract":"\u0000 This article demonstrates how, challenged by Amitav Ghosh’s claim that realist fiction is ill-suited to deal with the climate crisis, and inspired by Indigenous relational thinking, Catherine Bush and Doreen Vanderstoop turn to ‘relational realism’ in their recent novels. I argue that they use realist narrative strategies creatively to represent climate catastrophes as a symptom of the carbon economy. But rather than portraying a world that is radically different,\u0000 Blaze Island\u0000 and\u0000 Watershed\u0000 are concerned with everyday reality, are set in clearly identifiable Canadian geographies, and focus on the eco-anxieties of ordinary characters. In addition to discussing intergenerational climate justice and emphasising the need for Indigenous leadership in combating global warming, the two novels enter into conversation with Shakespeare’s\u0000 The Tempest\u0000 and early twentieth-century prairie realist novels respectively to tease out their ecological undercurrents and implications. In so doing, they foreground the interplay of realist narrative strategies and relational thinking to emphasise the creative potential of the novel in addressing climate change and the need for communities to come together to save the planet.\u0000","PeriodicalId":41591,"journal":{"name":"British Journal of Canadian Studies","volume":null,"pages":null},"PeriodicalIF":0.0,"publicationDate":"2024-03-11","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"140254272","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":4,"RegionCategory":"社会学","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
{"title":"Important Notice: Distribution of <i>British Journal of Canadian Studies</i>","authors":"","doi":"10.3828/bjcs.2023.16","DOIUrl":"https://doi.org/10.3828/bjcs.2023.16","url":null,"abstract":"","PeriodicalId":41591,"journal":{"name":"British Journal of Canadian Studies","volume":null,"pages":null},"PeriodicalIF":0.0,"publicationDate":"2023-09-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"135738169","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":4,"RegionCategory":"社会学","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Dans son recueil poétique Manifeste Assi , l’écrivaine innue Natasha Kanapé Fontaine adresse un cri semblable à celui de la négritude pour évoquer le mode d’être des Innus et leur relation à la Terre. Cet article entrevoit ce recueil comme un exercice d’ontologie décoloniale où il faut réapprendre à être Innu en retrouvant une continuité avec les éléments et la Terre. En décrivant un sujet animique solidaire avec son environnement et les ancêtres, cette pensée explore les manières de réparer le lien des êtres humains à la Terre. L’ontologie décoloniale signifie ici une relativisation de la rationalité occidentale au profit d’une pensée qui est longtemps demeurée invisible.
{"title":"Penser une ontologie décoloniale à partir du <i>Manifeste Assi</i> de Natasha Kanapé Fontaine","authors":"Christophe Premat","doi":"10.3828/bjcs.2023.11","DOIUrl":"https://doi.org/10.3828/bjcs.2023.11","url":null,"abstract":"Dans son recueil poétique Manifeste Assi , l’écrivaine innue Natasha Kanapé Fontaine adresse un cri semblable à celui de la négritude pour évoquer le mode d’être des Innus et leur relation à la Terre. Cet article entrevoit ce recueil comme un exercice d’ontologie décoloniale où il faut réapprendre à être Innu en retrouvant une continuité avec les éléments et la Terre. En décrivant un sujet animique solidaire avec son environnement et les ancêtres, cette pensée explore les manières de réparer le lien des êtres humains à la Terre. L’ontologie décoloniale signifie ici une relativisation de la rationalité occidentale au profit d’une pensée qui est longtemps demeurée invisible.","PeriodicalId":41591,"journal":{"name":"British Journal of Canadian Studies","volume":null,"pages":null},"PeriodicalIF":0.0,"publicationDate":"2023-09-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"135738170","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":4,"RegionCategory":"社会学","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Anglican Bishop William Carpenter Bompas and Archdeacon Robert McDonald spent nearly forty years in the far American north ‘spreading the word’ to Indigenous peoples living along the Yukon River in the second half of the nineteenth century. This article investigates their work primarily among the Gwichyà Gwich’in from their arrival in the 1860s to the mid-1870s when the 141st meridian west was established, creating an international border between Alaska and the Yukon, the United States and British America. The border’s creation had enormous implications for the Hudson Bay Company at Fort Yukon (Gwichyaa Zheh) because it was discovered to be west of the international boundary in Alaska and was moved further east into today’s Yukon Territories. The border forced Indigenous people to pick a side, American or British, and tested loyalties to their minister. The ‘spiritual borderland’ thus offers a window into the lives and ministries of two important northern missionaries during the initial contact period, as well as assessing their successes and failures among northern peoples.
{"title":"The ‘spiritual borderlands’ of the far Canadian north: the ministries of William Carpenter Bompas and Robert McDonald in comparative context","authors":"Christopher Petrakos","doi":"10.3828/bjcs.2023.9","DOIUrl":"https://doi.org/10.3828/bjcs.2023.9","url":null,"abstract":"Anglican Bishop William Carpenter Bompas and Archdeacon Robert McDonald spent nearly forty years in the far American north ‘spreading the word’ to Indigenous peoples living along the Yukon River in the second half of the nineteenth century. This article investigates their work primarily among the Gwichyà Gwich’in from their arrival in the 1860s to the mid-1870s when the 141st meridian west was established, creating an international border between Alaska and the Yukon, the United States and British America. The border’s creation had enormous implications for the Hudson Bay Company at Fort Yukon (Gwichyaa Zheh) because it was discovered to be west of the international boundary in Alaska and was moved further east into today’s Yukon Territories. The border forced Indigenous people to pick a side, American or British, and tested loyalties to their minister. The ‘spiritual borderland’ thus offers a window into the lives and ministries of two important northern missionaries during the initial contact period, as well as assessing their successes and failures among northern peoples.","PeriodicalId":41591,"journal":{"name":"British Journal of Canadian Studies","volume":null,"pages":null},"PeriodicalIF":0.0,"publicationDate":"2023-09-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"135737367","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":4,"RegionCategory":"社会学","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
In Canada today, there is no single political body which claims to represent all Indigenous people. Instead, separate organisations – the Assembly of First Nations, Métis National Council, and Congress of Aboriginal Peoples – represent status First Nations, Métis, and non-status communities. This article traces the attempts of the National Indian Council (NIC) to create unity across these different groups. In the early 1960s, Indigenous political leaders from across the country viewed national representation as an urgent need, yet by 1968 the NIC folded to make way for separate organisations. Why did this attempt to build unity fail? Examining the NIC’s political aims and contested visions of unity within the organisation, this article will demonstrate that attempting to overcome differences in status and treaty rights led to a failure to engage with the real concerns faced by Indigenous peoples in Canada.
{"title":"‘We cannot go without a National Organization any longer’: the struggle to build unity in Canada’s National Indian Council, 1961–1968","authors":"Reetta Humalajoki","doi":"10.3828/bjcs.2023.10","DOIUrl":"https://doi.org/10.3828/bjcs.2023.10","url":null,"abstract":"In Canada today, there is no single political body which claims to represent all Indigenous people. Instead, separate organisations – the Assembly of First Nations, Métis National Council, and Congress of Aboriginal Peoples – represent status First Nations, Métis, and non-status communities. This article traces the attempts of the National Indian Council (NIC) to create unity across these different groups. In the early 1960s, Indigenous political leaders from across the country viewed national representation as an urgent need, yet by 1968 the NIC folded to make way for separate organisations. Why did this attempt to build unity fail? Examining the NIC’s political aims and contested visions of unity within the organisation, this article will demonstrate that attempting to overcome differences in status and treaty rights led to a failure to engage with the real concerns faced by Indigenous peoples in Canada.","PeriodicalId":41591,"journal":{"name":"British Journal of Canadian Studies","volume":null,"pages":null},"PeriodicalIF":0.0,"publicationDate":"2023-09-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"135738168","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":4,"RegionCategory":"社会学","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
{"title":"Indigenous peoples and Canada: Indigenous resurgence, decolonisation, and Indigenous academics","authors":"Tracie Lea Scott","doi":"10.3828/bjcs.2023.7","DOIUrl":"https://doi.org/10.3828/bjcs.2023.7","url":null,"abstract":"","PeriodicalId":41591,"journal":{"name":"British Journal of Canadian Studies","volume":null,"pages":null},"PeriodicalIF":0.0,"publicationDate":"2023-09-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"135738171","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":4,"RegionCategory":"社会学","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
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