The Dominion - racism

What if Natives Stop Subsidizing Canada?

Tim McSorley — Tue, 08 Jan 2013 17:01:13 +0000

This piece was originally posted on the Media Co-op. For more #IdleNoMore coverage, click here.

MONTREAL—There is a prevailing myth that Canada's more than 600 First Nations and native communities live off of money—subsidies—from the Canadian government. This myth, though it is loudly proclaimed and widely believed, is remarkable for its boldness; widely accessible, verifiable facts show that the opposite is true.

Indigenous people have been subsidizing Canada for a very long time.

Conservatives have leaked documents in an attempt to discredit chief Theresa Spence, currently on hunger strike in Ottawa. Reporters like Jeffrey Simpson and Christie Blatchford have ridiculed the demands of native leaders and the protest movement Idle No More. Their ridicule rests on this foundational untruth: that it is hard-earned tax dollars of Canadians that pays for housing, schools and health services in First Nations. The myth carries a host of racist assumptions on its back. It enables prominent voices like Simpson and Blatchford to liken protesters' demands to "living in a dream palace" or "horse manure," respectively.

It's true that Canada's federal government controls large portions of the cash flow First Nations depend on. Much of the money used by First Nations to provide services does come from the federal budget. But the accuracy of the myth ends there.

On the whole, the money that First Nations receive is a small fraction of the value of the resources, and the government revenue that comes out of their territories. Let's look a few examples.

Barriere Lake

The Algonquins of Barriere Lake have a traditional territory that spans 10,000 square kilometres. For thousands of years, they have made continuous use of the land. They have never signed a treaty giving up their rights to the land. An estimated $100 million per year in revenues are extracted every year from their territory in the form of logging, hydroelectric dams, and recreational hunting and fishing.

And yet the community lives in third-world conditions. A diesel generator provides power, few jobs are available, and families live in dilapidated bungalows. These are not the lifestyles of a community with a $100 million economy in its back yard. In some cases, governments are willing to spend lavishly. They spared no expense, for example, sending 50 fully-equipped riot police from Montreal to break up a peaceful road blockade with tear gas and physical coercion.

Barriere Lake is subsidizing the logging industry, Canada, and Quebec.

The community isn't asking for the subsidies to stop, just for some jobs and a say in how their traditional territories are used. They've been fighting for these demands for decades.

Attawapiskat

Attawapiskat has been in the news because their ongoing housing crisis came to the attention of the media in 2011 (MP Charlie Angus referred to the poverty-stricken community as "Haiti at 40 below"). More recently, Chief Theresa Spence has made headlines for her ongoing hunger strike. The community is near James Bay, in Ontario's far north.

Right now, DeBeers is constructing a $1 billion mine on the traditional territory of the Āhtawāpiskatowi ininiwak. Anticipated revenues will top $6.7 billion. Currently, the Conservative government is subjecting the budget of the Cree to extensive scrutiny. But the total amount transferred to the First Nation since 2006—$90 million—is a little more than one percent of the anticipated mine revenues. As a percentage, that's a little over half of Harper's cut to GST.

Royalties from the mine do not go to the First Nation, but straight to the provincial government. The community has received some temporary jobs in the mine, and future generations will have to deal with the consequences of a giant open pit mine in their back yard.

Attawapiskat is subsidizing DeBeers, Canada and Ontario.

Lubicon

The Lubicon Cree, who never signed a treaty ceding their land rights, have waged a decades-long campaign for land rights. During this time, over $14 billion in oil and gas has been removed from their traditional territory. During the same period, the community has gone without running water, endured divisive attacks from the government, and suffered the environmental consequences of unchecked extraction.

Sour gas flaring next to the community resulted in an epidemic of health problems, and stillborn babies. Moose and other animals fled the area, rendering the community's previously self-sufficient lifestyle untenable overnight. In 2011, an oil pipeline burst, spilling 4.5 million litres of oil onto Lubicon territory. The Lubicon remain without a treaty, and the extraction continues.

The Lubicon Cree are subsidizing the oil and gas sector, Alberta and Canada.

What will Canada do without its subsidies?

From the days of beaver trapping to today's aspirations of becoming an energy superpower, Canada's economy has always been based on natural resources. With 90% of its settler population amassed along the southern border, exploitation of the land's wealth almost always happens at the expense of the Indigenous population.

Canada's economy could not have been build without massive subsidies: of land, resource wealth, and the incalculable cost of generations of suffering.

Overall numbers are difficult to pin down, but consider the following: Canadian governments received $9 billion in taxes and royalties in 2011 from mining companies, which is a tiny portion of overall mining profits; $3.8 billion came from exports of hydroelectricity alone in 2008, and 60 per cent of Canada's electricity comes from hydroelectric dams; one estimate has tar sands extraction bringing in $1.2 trillion in royalties over 35 years; the forestry industry was worth $38.2 billion in 2006, and contributes billions in royalties and taxes.

By contrast, annual government spending on First Nations is $5.36 billion, which comes to about $7,200 per person. By contrast, per capita government spending in Ottawa is around $14,900. By any reasonable measure, it's clear that First Nations are the ones subsidizing Canada. (2005 figures; the amount is slightly higher today.)

These industries are mostly take place on an Indigenous nation's traditional territory, laying waste to the land in the process, submerging, denuding, polluting and removing. The human costs are far greater; brutal tactics aimed at erasing native peoples' identity and connection with the land have created human tragedies several generations deep and a legacy of fierce and principled resistance that continues today.

Canada has developed myriad mechanisms to keep the pressure on and the resources flowing. But policies of large-scale land theft and subordination of peoples are not disposed to half measures. From the active violence of residential schools to the targetted neglect of underfunded reserve schools, from RCMP and armed forces rifles to provincial police tear gas canisters, the extraction of these subsidies has always been treated like a game of Risk, but with real consequences.

Break the treaty, press the advantage, and don't let a weaker player rebuild.

Idle? Know More.

The last residential school was shut down in 1996. Canadians today would like to imagine themselves more humane than past generations, but few can name the Indigenous nations of this land or the treaties that allow Canada and Canadians to exist.

Understanding the subsidies native people give to Canada is just the beginning. Equally crucial is understanding the mechanisms by which the government forces native people to choose every day between living conditions out of a World Vision advertisement and hopelessness on one hand, and the pollution and social problems of short-term resource exploitation projects on the other.

Empathy and remorse are great reasons to act to dismantle this ugly system of expropriation. But an even better reason is that Indigenous nations present the best and only partners in taking care of our environment. Protecting our rivers, lakes, forests and oceans is best done by people with a multi-millenial relationship with the land.

As the people who live downstream and downwind, and who have an ongoing relationship to the land, Cree, Dene, Anishnabe, Inuit, Ojibway and other nations are among the best placed and most motivated to slow down and stop the industrial gigaprojects that are threatening all of our lives.

Movements like Idle No More give a population asleep at the wheel the chance to wake up and hear what native communities have been saying for hundreds of years: it's time to withdraw our consent from this dead end regime, and chart a new course.

Dru Oja Jay is a writer, organizer, Media Co-op co-founder. Co-author of Paved with Good Intentions and Offsetting Resistance.

Barriere Lake Protest

DeBeers Victor Mine

Honouring the Dead, Standing with the Survivors

Tim McSorley — Fri, 05 Oct 2012 10:40:08 +0000

Seventh annual Sisters in Spirit vigil still seeking answers, action for missing and murdered women

MONTREAL—Close to 200 people joined Montreal's seventh annual Sisters in Spirit vigil and march last night. It was one of more than 160 vigils across North America on October 4 in commemoration of the thousands of Native women who have been murdered or gone missing over the past three decades.

Since it was founded in 2005 by Bridget Tolley, an Algonquin woman whose mother was killed when Surete du Quebec officers hit her with their car, organizers of the Sisters in Spirit vigil have argued that government and police need to take the situation of missing and murdered Indigenous women more seriously. Estimates range from 600 (according to police) to more than 3000 (according to researchers and human rights activists) Native women who have faced disappearance or a violent death since the 1980s.

While violence against Indigenous women may have appeared more often in the headlines due to high profile cases like the William Pickton trial in BC, vigil organizer Bianca Mugyenyi said people need to realize that this is a national crisis, where women from across the country find themselves threatened and in danger on a daily basis.

“Our goal is to raise awareness of high rates of violence that Native women face in this country,” said Mugyenyi, who is with Missing Justice, a Native women solidarity group that has helped organize the Montreal vigil since 2009.

Nina Segalowitz, an Innu woman and frontline case worker with abused women, echoed Mugyenyi's concerns. “We've lost a lot of women in Montreal to violence, from partners and ex-partners...While we're here for Native women, I like to think that we're here for all women who are abused simply for being women.”

First Nations women are five times more likely than other sectors of the population to face violence, she said.

Speakers at the vigil pointed to two significant places where action is needed: government action to ensure the safety of Native women, but also transformation and education in society to decrease violence against women in general, and against Native women in particular.

Mugyenyi had particularly harsh criticism for recent actions of the federal government. Budget cuts have led to the significant reduction and elimination of resources meant to combat violence against Native women. One aspect has been the federally funded Sisters in Spirit program, organized by the Native Women's Association of Canada. The federal government provided funding to the program from 2005 until 2011, in order to build a database of information on unsolved cases of missing and murdered Native women. In 2010, the Conservative government announced it would not continue funding the program, and that the group would need to cease operating. The decision came as a blow, since the program had already built profiles of more than 500 cases and was seen as doing effective work.

Instead, the government announced $10 million in funding, mostly for police operations.

Mugyenyi said that this decision, as well as the Conservative government's “tough on crime” stance, will do little to improve the situation of Native women.

“In the case of missing and murdered women, the police are part of the problem,” she said. “They make assumptions, perpetuate stereotypes. Bridget Tolley's mother was killed by the Surete du Quebec. She's been calling for an independent inquiry, outside of the police, which the government has continued to turn down.” In 2001, Tolley's mother was hit by an SQ police car and died. The investigation into her death, which cleared all involved of wrongdoing, was led by the brother of the officer at the wheel of the car.

Sisters in Spirit has been instrumental in researching and recording cases of native women who have been killed or gone missing.

Instead of more police operations, said Mugyenyi, better education around violence towards women and more social services to help women who are in precarious social situations are needed. She also said the government should heed the United Nations Committee on the Elimination of Discrimination against Women in their support of a national inquiry into violence against native women. That call was put out in December 2011, but the federal government has yet to take action.

While government and police actions play an important role, another significant issue that speakers pointed to is the need for more action against sexism and racism in all communities.

Segalowitz added that she was at the vigil not just to honour the women who have died, but also to stand beside the women who have been able to survive and carry on, and because of her three children, whom she hopes will not have to deal with the same issues of violence and abuse.

Irkar Beljars, a Mohawk man who has helped organize the vigil over the past several years, called on the men in the crowd to make sure they pass the word on and tell their friends where they were tonight, and why it is important to raise their voices against violence towards women.

After seven years of vigils, Mugyenyi expressed hopefulness that the message is being heard. “Every year there are more people, media coverage goes up,” she said. “It's encouraging to be here to see so many people come out to honour the lives of missing and murdered women.”

Tim McSorley is an editor with the Media Co-op and a contributor with the Co-op media de Montreal.

Sisters in Spirit 2012

Buffalo Hat Singers

SIS 2012 signs 2

Sisters in Spirit 2012 signs

We Need to Fight Back!

stephlaw — Wed, 11 Apr 2012 11:31:28 +0000

Community March Against Racism takes to Vancouver streets

VANCOUVER—Hundreds of people took to the streets of Vancouver on March 18 for the annual Community March Against Racism, marking the International Day for the Elimination of Racial Discrimination on March 21. The march, organized by No One is Illegal (NOII)–Vancouver, began at Commercial Drive and 14th Avenue and made its way along the Drive to Grandview Park.

Along the way, stops were made to gather for songs and speakers. After Coast Salish drumming and singing in the middle of the busy intersection of East Broadway and Commercial, Kat Norris of the Indigenous Action Movement asked for a moment of silence "for all of our people on the street, for all of our people incarcerated, for all of our people suffering in their homes..."

Further along the Drive, the march paused once again. "There was a man that was lit on fire on this street by neo-Nazis, and very little was done about it," explained rally emcee Harjap Grewal.

Robertson De Chazal and Alastair Miller, both reportedly members of neo-Nazi group Blood and Honour, have been charged for the 2009 attack against a Filipino man, who had been sleeping on a discarded couch near Commercial Drive. The attack was one of several in recent years that targeted people of colour.

"Feeling safe to walk these streets should not be just a Canadian fiction," a group from the Kalayaan Centre recited in a collective poem. "So-called progressive Van city, silencing histories."

NOII's Grewal highlighted the fact that in the early 1900s, Vancouver was home to race riots and racist legislation—and today racist attacks and legislation remain. "We need to see how these things are linked, and we need to fight back."

"Aqui estamos y no nos vamos. We are here and we're not going anywhere!,” said activist Richard Marquez. "We can't rely on the cops, the courts and the legislators. We’ve got to rely on the people's movement."

Sandra Cuffe is a writer and aspiring janitor currently living in Vancouver.

This article was originally published by the Vancouver Media Coop.

Community March Against Racism

Canada is a Racist State

No fences, no borders

Carnival Band

The Case of Wally Fowler

Tim McSorley — Mon, 12 Mar 2012 09:05:20 +0000

Racism and possible cover-up in Canadian military see light of day with exclusively released documents

HALIFAX—In 2001, with a wife and her three children in tow, Private Wally Fowler, an African-Nova Scotian, was assigned to Traffic Tech training at Canadian Forces Base (CFB) Esquimalt, on Vancouver Island, British Columbia. It was not an auspicious match by any account, and since then Fowler has clung tirelessly to the assertion that he and his family were the frequent victims of racism and discrimination in Esquimalt.

The experience has cost Fowler dearly. He lost his wife, his career and in 2004, after leaving the military, he became mentally unstable and was hospitalized for an extended period.

Fortunately, an encounter in 2011 with Sergeant Rubin Coward, a military administrative specialist known to some as “the only man who can beat the military,” has given the Fowler case new life and a new direction.

Coward’s reputation can be traced back to 1993 when he single-handedly fought and won his own discrimination case at CFB Greenwood, where he was the first African-Nova Scotian Non-Commissioned Officer to be the chief clerk in 404 Maritime Patrol and Training Squadron. It took Coward over six years to advance his own case and he is adamant that the chips are stacked against anyone who tries to take on the military with charges of discrimination.

Coward's administrative acumen has yielded a trove of documents on Fowler’s case under the Privacy Act. These documents show that Fowler's initial accusations of racism were well known and corroborated by his military superiors at CFB Esquimalt. These documents also point to a series of mishandled opportunities and a possible cover-up that implicates a wide swath of persons, some among the upper echelons of the Canadian military establishment. If the nation had known what some within the military had known, Wally Fowler’s story would have become a national scandal.

In Esquimalt, in 2001, Fowler and his family attracted all manner of attention—but of the negative, racist sort. His daughter was spat on in school. The bus driver called his young son a “nigger.” His wife had bananas thrown at her while walking home from work and was frequently refused service at local stores. For several months, Fowler filed complaint form after complaint form with the military, but nothing came of them.

“He filed these forms with the appropriate military administrators,” says Coward. “As of late 1990, we have a policy of 'zero tolerance' within the military. Several of these instances happened on the base, and involved members of the PMQ [Personnel Married Quarters]. So these should have been investigated.”

Fowler says no resolution ever came.

“It was always just 'being looked at,'” says Fowler. “Even the bus driver was only relocated to a different route. That was it.”

As the racist incidents and the inaction of the military continued, Fowler requested that he and his family be transferred back to Atlantic Canada, where they would have support of the African-Nova Scotian community. In response to Fowler's request, a variety of sources, including Fowler's military superiors at CFB Esquimalt, began to confirm in writing what Fowler had been saying all along. There was racism at CFB Esquimalt and Private Fowler had felt its effects. In a social work report dated May 1, 2002, Captain DH Wong, the base's Formation Social Work Officer, noted:

“Pte Fowler and his family appear to have been victims of racial discrimination on a number of occasions...It is recommended that Pte Fowler be posted to a Halifax area unit and that his employment be restricted such that he be available to provide his family with a stable home environment, and facilitate their attendance in a program which would heal the harm done by the racial discrimination experienced in his current posting.”

In a move request dated May 31, 2002, Commander RK Taylor, the Base Administration Officer, confirmed Captain Wong's assessment.

“[Fowler] and his family have consistently experienced racial discrimination outside of the military workplace. Specifically, his children have been taunted and harassed at school and in the PMQ area where they live...Such unpleasant living circumstances have greatly affected the quality of life of this serviceman and his family...I wholeheartedly support the recommendation that he and his family be posted to Halifax or as a secondary preference another base in the Atlantic region...While he and his family will undoubtedly need to heal and learn coping skills, it is my assessment that the Fowlers will achieve this goal without career restrictions placed upon him.”

Lieutenant Commander DF Ohs, the Chaplain BRT, also confirmed the situation. In a memo dated July 3, 2002, Ohs noted that Fowler had provided him with “ample evidence that this is not just a hunch or a personal feeling, but in fact a reality.” He went on to express his concern for the family's well-being:

“They are not coping well with their present reality. Their trust level with the local community is non-existent and they are truly miserable...For all our good intentions, our national and world image could be deeply stained on just one accusation of failing to take care of one of our own families, facing severe discrimination [to them] because they are from a visible minority, and because 'no one would listen to them.' If the member were to seek the assistance of his racial community, I believe this could be perceived a national scandal.”

David Wong, now retired from the military, does not remember the details of the Fowler case, a case he dealt with 10 years ago. The retired captain does, however, remember what he would have done in order to have written the aforementioned social work report.

“I would have verified the instances of discrimination that he and his family would have reported to me,” said Wong in an interview with The Dominion. “I would have followed up on that, making an assessment on whether they had in fact suffered this discrimination, and tried to assess the impact...that it was having on the family...I would have written that in a report to his commanding officer, with a recommendation in his case of a posting to a community where he could get the support of...a community which was probably more multicultural, more accepting of people of colour.”

When asked if Fowler's case would have been unique in the Canadian military in 2002, Wong replied, “Hardly. That would be naive to say that. There's no doubt that other people were subjected to racial slurs and racial comments, racial insults, and racial discrimination of one sort or another.”

In May and June of 2002, National Defence Headquarters in Ottawa began to take interest in the events unfolding at CFB Esquimalt. On June 24, 2002, Chief Warrant Officer Levesque from Human Resources in Ottawa, sent an email to Captain Wong, asking him if he knew of any “other persons in similar circumstances in the Esquimalt/Victoria area.” That same day, Wong replied:

“I can count myself in that number...How many such people do we have here? I can't give you a number. However, colleagues tell me that they have recently started to take notice and ask the question, and they are alarmed at the high number of people who are reporting having suffered instances of prejudice and discrimination.”

Fowler's original request, dated April 16, 2002, was for a “compassionate posting” and not a “contingency move.” The difference between the two is important. A compassionate posting implies that there may be something wrong with the requester, rather than the circumstances. A compassionate posting risks affecting a soldier's career in that a caveat will be applied to their file.

A “contingency move” is granted when the military acknowledges that the requester is dealing with circumstances beyond the capabilities of the individual involved. So it is telling that when Commander RK Taylor, the Base Administration Officer, made his recommendation, it was for Fowler to receive a contingency move, rather than a compassionate posting.

As National Defence was considering what to do with Wally Fowler, a tangled thread of internal emails circulated. On July 8, 2002, Colonel Wauthier at National Defence Headquarters suggested a half-dozen possible locations available for transfer, including Greenwood, Nova Scotia. In the same email, Wauthier noted that should Fowler insist upon a move to Halifax, “we will consider [it] at that time.”

In correspondence the following day, all but two of those locations seemed to have disappeared. In an email dated July 9, 2002, Master Corporal Guy, stationed at CFB Esquimalt, noted:

“I received a phone call from CWO Levesque [Traffic Tech career manager] and he told me that in regards to Pte Fowler, he did not have any positions available in the East Coast and the only choices are Winnipeg and Trenton...Pte Fowler said that he would not want Winnipeg as he feels he would be harassed again there. The CWO said now that the options are now limited to simply Trenton.”

This transpired in spite of the fact that CWO Levesque was copied in the original Wauthier email. Clearly, as of July 8, Levesque was aware that there were postings available in Greenwood, NS. Levesque would have been aware that Commander Taylor from CFB Esquimalt and others had specifically requested that Fowler be posted to Halifax, or at the very least to Atlantic Canada.

The final decision was made by Fowler's “career manager,” Chief Warrant Officer J. Melancon.

Instead of honouring the recommendation coming from CFB Esquimalt to re-post Wally Fowler to Atlantic Canada, CWO Melancon confirmed that Fowler had only two possible transfer options. Fowler was told to chose between CFB Winnipeg or CFB Trenton, Ontario.

Rubin Coward finds CWO Melancon’s decision troubling, especially considering the extenuating circumstances that led to Fowler's request for a move.

“In totality, the reasoning behind Commander Taylor's strong recommendation to send Wally and his family back east was twofold,” says Coward. “One: to allow the member to be reintegrated with Black people in his own milieu. And secondly: to allow the individual a chance to heal. And I would say, under normal circumstances, having put sixteen years into the system myself, there's no way normally that a Chief Warrant Officer could veto the recommendation of a Commander, unless he himself had an agenda.”

In the summer of 2002, faced with what he perceived as his only option, and wishing to be as close to his support network in Atlantic Canada as possible, Fowler chose the location farthest east: Trenton.

Then something even more curious happened.

CWO Melancon transferred himself from his Ottawa office, and posted himself as Base CWO of CFB Trenton. The former Base Chief Warrant Officer in Trenton transferred into Melancon's position in Ottawa, inheriting Fowler's career file. The logic behind such a transfer, in effect a self-demotion for Melancon, is difficult to understand.

Very little documentation is on hand concerning Fowler's posting at CFB Trenton. Coward suspects that staff at CFB Trenton may have “closed ranks” and that future information requests may yet reveal another series of documents from this time period. The only documentation available is Fowler's own testimony about his treatment, which he describes as “hell.”

“Melancon's puppets were everywhere,” claims Fowler. “I was starting to get written up over everything. They'd keep a log on my actions, sometimes minute-to-minute. They kept me in a basement, ironing flags. Or I'd be driving around, sorting through trash.”

At present, no documentation can confirm these allegations.

Coward suggests that even before Fowler’s transfer to Trenton, Fowler was suffering from Post-Traumatic Stress Disorder as a result of racist treatment while at Esquimalt, and he was in an even more fragile mental state in Trenton.

In fall 2002, Fowler began to experience a steady mental break down. In December 2002, he went on extended sick leave. In mid-January he was examined by Dr Bodden, a psychiatrist with Area Support Unit Toronto.

In a consultation report, dated January 16, 2003, Dr Bodden noted:

“Wally identifies a number of problems with his mood. Since arriving at Trenton, he has experienced a number of difficulties which have ultimately culminated in his mood being down most of the time, frequent ruminations about his difficulties, impaired concentration, decreased energy, decreased interest, significant initial insomnia of four to five hours duration...increased appetite with a 45-pound weight gain, and feelings of guilt. He denies suicidal ideation. He feels very helpless and hopeless.”

Notably, Dr Bodden mentioned that Fowler's posting to Trenton, and not Atlantic Canada, was possibly “redressable.”

“In other words,” says Coward, “if Wally were to have the knowledge and had somebody who would assist him in putting together a redress, he could have very easily been moved to Nova Scotia. But being a private, and not having that knowledge, he was subjected to whatever agenda Chief Warrant Officer Melancon had.”

A social work report, dated February 3, 2003, noted that members of the military consulted Captain DN Penley (a Social Worker stationed at Trenton) about Fowler five times between November 2002 and January 2003. In one communique between Penley and the Commanding Officer of 2 Air Movements Squadron, 8 Wing Trenton, Penley notes:

“Several other helping professionals involved in this case were consulted by WSWO [Wing Squadron Warrant Officer]...CFMAP [Canadian Forces Member Assistance Program] counsellor indicated that racism experienced by s/m and family in Esquimalt was highly traumatizing, which may have disadvantaged s/m's introduction to his military career at a critical juncture.”

With his mental state beginning to suffer greatly, and his family becoming increasingly depressed, in early February Fowler requested discharge from the military.

Captain Penley, in a communique written on February 3, again suggests:

“[A] compassionate posting to Nova Scotia could be considered as an alternative in order to attempt salvaging the s/m's career.”

CWO Melancon's motivations in blocking recommendations to post Fowler to CFB Halifax or Greenwood, and then re-posting himself to CFB Trenton once Fowler was posted there, remains a mystery unlikely to be resolved. On February 13, 2003, Jean Melancon passed away suddenly while stationed at CFB Trenton.

Once dismissed, it appears that the loose ends of Fowler's file were quickly “cleaned up.” By April 2003 there was no trace of the original documents from CFB Esquimalt, documents that suggest mistreatment of Wally Fowler and his family, and a subsequent mishandling of their case. In April of 2003, in response to discrimination charges brought to him by Fowler, Lieutenant Colonel Romanow noted in a memo:

“Pte Fowler alleges that he and his family have been subjected to discrimination and racism at each of the postings (Borden, Esquimalt and Trenton) he has had since rejoining the CF in 2000. It is noted that there is no substantiation or evidence supporting his allegations on the file. Consequently, there does not appear to be any immediate risk to the CF of having to respond to a grievance or human rights complaint, based on discrimination...It is recommended that Pte Fowler be released from the CF under item 5d as proposed.”

Romanow's statement that no substantiation or evidence supporting Fowler's allegations flies in the face of what is now known: Captain Wong had undertaken an investigation and came to the conclusion that Fowler was the victim of racism; Base Command had interviewed Fowler, was attempting to resolve one specific incident and was taking steps to “reinforce the Good Neighbour Policy to include racial tolerance” on the base; and, in 2003, the Canadian Forces Members Assistance Program counsellor had found the racism that Wally Fowler had experienced while at Esquimalt was “highly traumatic.” According to Romanow, however, as of 2003, all this evidence had disappeared.

It is troubling to contemplate where the original documents from CFB Esquimalt might have gone. Retired Captain Wong is equally baffled.

“Good question,” said Wong to The Dominion, when asked where the documents might have gone. “I guess it would be relevant to a subsequent investigation, wouldn't it? I couldn't tell you...I suppose as a journalist you can put that question to the Minister [of Defence].”

At press time, neither the Minister of Defence nor the Department of National Defence had any comment regarding the missing evidence.

In June of 2003, with his step-children still attending public school, Wally Fowler was given a 5d dismissal—a dismissal with no pension attached. He was given seven days back-pay, although he had to wait to move until the end of June in order for his step-children to complete their school year.

Three years after the move to Esquimalt, Fowler and his family returned home to Halifax, to the support of his community. For several months Fowler attempted to get compensation or a pension from the military, but to no avail. He solicited then-Minister of National Defence David Pratt. Fowler penned a letter to Pratt on February 2, 2004. Pratt responded on March 12, 2004, saying he was “disturbed” by Fowler's account of the racism he had “allegedly suffered,” and said he had ordered a review to determine if Fowler's treatment by the armed forces negatively impacted his career, and whether this treatment was related to Fowler's “ethnic origin.”

There is reason to believe that a review of Fowler's career would have turned up the original documents from Esquimalt—documents that show the extent of the racism to which Fowler and his family had been exposed. A review would have also found the potentially redressable posting to CFB Trenton, and the decision of CWO Melancon to go against Commander Taylor's recommendation that Fowler be posted to Halifax, or elsewhere in Atlantic Canada.

Nothing was found.

On February 12, 2004, as the military began to search for information on Fowler in response to Pratt's career review, a flourish of internal emails erupted. All of them were written by individuals looking for Fowler's case file, but none of them being able to find it. A message from Captain Jackson noted:

“I looked in NGRS and Excel and could not find it. How about you?”

To which Warrant Officer Laing replied, 11 minutes later:

“Not at this level. Nothing in the “I” drive either.”

Lost files notwithstanding, the case continued, slated to be addressed in the House of Commons on April 19, 2004. That month, another flourish of inter-departmental emails ensued.

On April 5, Lieutenant Navy Green asked CFB Esquimalt:

“Nothing in your records for anything relating to the Fowler family in Mqs out there?”

MWO Ennis, in Esquimalt, the same day, replied:

“A records check does not indicate any investigation files/reports involving Pte Fowler at CFB Esquimalt. As noted below one file was noted CFB Trenton involving a Breach of Probation issue.”

Without the proper documentation, the case before the House of Commons was weak. Fowler, unhappy with the results of the investigation, solicited Pratt once more. Pratt again sided on paper with Fowler; writing to the National Defence Ombudsman on Fowler's behalf, he noted:

“I am informed that your investigator did contact Mr Fowler, but that he may not be prepared to fully support your investigation. Nevertheless, it is requested that your office conduct a viability assessment for the conduct of this investigation and provide your recommendations to me.”

On July 2, 2004, the final results of the investigation arrived in the form of a letter from Captain DJ Kyle, the Base Commander at Esquimalt, to the Director of Military Careers at NDHQ:

“A search of all documents relating to the investigation of racism and/or harassment concerning Private (Retired) Fowler has been conducted with negative results. The supervisor of Private (Retired) Fowler has confirmed that the Private was not involved in any investigation concerning racism and/or harassment during his posting to Canadian Forces Base Esquimalt.”

Every trace of wrongdoing in the Fowler file had vanished.

Wally Fowler then suffered a mental breakdown. In the late summer of 2004 he was found on the highway outside of Halifax, wandering naked. When the police cuffed him, he attempted to gouge his eyes out on the window of their cruiser. He was taken to the Nova Scotia Hospital, where he was kept under intermittent restraint and constant surveillance for the following month and a half.

Without a military pension, and with no income, Fowler's vehicle was repossessed; his mortgage also spiralled out of control. Fowler's partner and her three children, whom Fowler was raising as his own, left him. The psychiatry team at the Nova Scotia Hospital diagnosed Fowler with schizophrenia and asked the Department of National Defence to provide him with a pension. Finally, in winter, 2004, Fowler was granted a limited pension. At this point, having moved back with his parents, his life was in shambles.

Fowler, in a fragile mental state, continued his attempt to get a full medical pension, but to no avail. On July 28, 2005, the Canadian Forces Grievance Board (CFGB) recommended that Fowler's application for redress of grievances be denied. Notably, the CFGB's investigation justified Fowler's 2003 posting to Trenton, as Major Lionais noted:

“[I]did not support a posting to Halifax due to the fact that the city achieved notoriety in the late 1990s for racial conflict issues in one of its high schools.”

What a racial conflict at a high school in Halifax had to do with refusing the recommendations from CFB Esquimalt that Fowler be moved back to his community on a contingency move is not known.

In 2005, Fowler received a letter from the Chief of the Defence Staff, General RJ Hillier; it was a final response to Fowler's application for a redress of grievance. In the letter, Hillier noted:

“In its analysis, CFGB found that there was no substantiated racist conduct or harassment on the part of any Canadian Forces member towards you. I agree with the CFGB. I believe that the CF, given the circumstances, was sensitive and responsive to your situation...I am not prepared to grant the redress you are seeking. I am satisfied that you were not discriminated against and that you took your voluntary release.”

It was the same story as before, now handed to Fowler by the Chief of the Defence Staff himself. Fowler began to vacillate between continuing his pursuit of redress of grievance and giving up on what seemed to be a hopeless endeavour. His mental state again wavered; he suffered another breakdown in 2005. He began to shred much of the original documentation related to his military career, as it made him angry. He took work as a community service worker and drifted between jobs.

Years went by and nothing advanced beyond a bureaucratic shuffle. Finally, in 2011, Fowler met Coward. Coward believed Fowler; with 16 years in the system, Coward says he’s seen it all before.

“[In the military] racism is both systemic and institutional,” says Coward. “And it's clear to see how they operate. What they do at the end of the day, they inundate the individual with a plethora of documentation, in Wally's case some 4,000 pages, and most of it is fluff. And of course, even when Wally took it to his lawyer, the first thing the lawyer said was, 'I can't go through all that,' unless Wally had a quarter million dollars in his back pocket. And the military is acutely aware that there's a significant financial uphill battle to fight these buggers.

“The area where they try to defeat you is in administration. And if you're not as sound an administrator, you're easily defeated. Because you just don't know the system. For people like Wally who don't have that knowledge? They're dead in the water, and the system knows it.”

Armed with the “vanished” documents from CFB Esquimalt, Coward is confident that Fowler's case merits a second look. He wants a Ministerial Inquiry. He also wants a review of the Human Rights Commission, the means by which racism is reported on in the Canadian military. He wants compensation for Wally Fowler, who he says should have been enjoying a long and illustrious career with the Canadian military by now. According to Coward, Veterans' Affairs is now offering Wally Fowler a full medical pension. But at this late date, after years of disappearing documentation, a pension is not enough for Fowler and Coward.

“They're now offering a bun,” says Coward. “And what they don't know is he can get the whole bakery.”

Miles Howe is an editor with The Dominion and a member of the Halifax Media Co-op.

Questions? Comments? Drop us a line: info@mediacoop.ca

Wally Fowler and Rubin Coward

Abousfian Abdelrazik's Statement to the UN 1267 Committee

shainaagbayani — Thu, 07 Jul 2011 19:29:49 +0000

Abousfian Abdelrazik delivers a message to the UN 1267 list committee about the hardships he endures daily.

(video ID here: http://www.vimeo.com/25236316)

March Against Racism Takes Vancouver's Streets

Tim McSorley — Fri, 25 Mar 2011 12:57:56 +0000

VANCOUVER—Hundreds of people took to Vancouver's streets last week to mark the International Day for the Elimination of Racism.

Representatives from Coast Salish Territories and the grassroots anti-colonial immigrant and refugee rights collective No One is Illegal rallied close to 500 supporters under the shadow of the Price Waterhouse Cooper building in downtown Vancouver.

Once the march got underway, the streets were electrified with speakers and music. Organizers denounced Canada’s genocidal legacy, the occupation of Palestine, Iraq and Afghanistan as well as Immigration Minister Jason Kenney’s modifications to Bill C-50, the
Live-in Care Giver Program and the $53-million budget cuts to immigrant and refugee servicing agencies.

Announced in December, those changes empowered Kenney to decide who can and cannot stay in Canada, while the budget cuts were meant to reduce government spending and redistribute the "savings" across the provinces.

Stopping at the Canadian Department of Immigration on Burrard and Robson, march organizers called for a stop to the theft of Indigenous lands and freedom from police violence, imprisonment and deportation.

Immigrants and Indigenous peoples remain over-represented in the Canadian criminal system, are subject to a high child apprehension rate, low education and income levels and often dwell in substandard
housing.

Adriana Paz, of Justicia for Migrant Workers, denounced the myth that Canada embraces multiculturalism, and that Canada is a multicultural paradise where everybody gets along.

"Why is it that the poorest people in this country are indigenous people, why is it that immigrants of color still earn the lowest wages, why is it that in Canadian institutions, organizations and universities it's
only white people that have the power and privilege to make decisions for everybody else?" she asked

The march continued down Hornby Street before wrapping up with music, food and speeches behind the Vancouver Art Gallery.

Photos by Murray Bush/Flux Photo.

This article was originally published the Vancouver Media Co-op.

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The Roots of Rage

hillarybain — Fri, 08 Oct 2010 05:44:34 +0000

Halifax's poverty, racism and "swarmings"

HALIFAX—Halifax doesn’t feel like a violent city. In fact, walking down North Street past jellybean-coloured houses and a view of the harbour, you can even hear birds chirping. But this is the same city—the same area of the same city—where seven violent attacks stunned Halifax residents over Labour Day weekend. All were perpetrated by groups of young people, most of whom are allegedly black.

“Violence can happen anywhere, but not with the volume and intensity that Halifax has for a city its size,” says Jeff*, a recent victim who sustained severe injuries. Jeff will be unable to work for several months and says the recent attacks in Halifax have left him with conflicting emotions. “I love this city but don't want to live somewhere where I don't feel safe.”

Jeff and his partner were walking in his North End neighbourhood early one September evening when they were approached by a group of young people who asked them for a cigarette. Before he could respond, Jeff was severely beaten by between six and eight young men and women.

His experience is typical in what have become known as "swarmings" in Halifax. Swarmings are violent physical attacks perpetrated by large groups of people upon individuals or small groups. These attacks are unprovoked and random: the perpetrators and the victims are unknown to each other and, while robbery has sometimes been involved, it does not appear to be the main motivation for the attack.

This kind of violence is not new to the city. In 2006, after several swarmings and an unrelated deadly bar fight, Halifax Mayor Peter Kelly initiated a Roundtable on Violence in the Halifax Regional Municipality (HRM). Now, four years later, the roundtables are over and the report is written, but Halifax's streets are still not safe. At the time of this article's release, an eighth attack—where injuries were sustained—and another attempted attack—where the victim escaped—were reported.

According to a 2005 Statistics Canada survey, Halifax has the highest rates of violent crime in the country—sexual and physical assault, homicides, robbery and break-and-enters. Furthermore, the locally-commissioned roundtable report, written by criminologist Dan Clairmont, states that the HRM is tied with Regina and Saskatoon for the highest percentage of youth (ages 19-24) involved with violent crime in the country.

“The causes of youth crime are hard to pinpoint in terms of finding a single, all-encompassing source,” says Charys Payne, Dalhousie law student and youth worker. “However, one of the roots of crime is, of course, poverty. Furthermore, in the North End—a racialized community—this is coupled with the experience of racism.” The Ryerson Anti-Racism Task Force defines racialization as “the social process by which certain groups of people are singled out for unequal treatment on the basis of race and other characteristics, whether real or imagined.” The Task Force also says that racialization is a historical process.

In Halifax, the roots of this process are clear.

According to the website of the 2006 Racism, Violence and Health Project undertaken by Dalhousie University’s Department of Social Work (for which Payne was a researcher), thousands of Blacks settled in Nova Scotia during the 18th, 19th and 20th centuries, and thousands more settled here after the American Revolution. They were promised land and freedom in exchange for fighting for Britain, but upon arrival were denied both land and equal rights.

In more recent history, the infamous destruction of the Black community of Africville in the late 1960s displaced citizens who were then relocated to the Uniacke Square public housing project in the North End of Halifax. Former Africville residents and their descendants, according to the Racism, Violence and Health Project website, still face serious socio-economic hardships, and many still live in public housing.

In 2007-2008, Payne was the Executive Director of Saint George’s YouthNet, a youth organization a few blocks from Uniacke Square that offers free morning, lunch, after-school and summer programs. Reflecting on the causes of violence in the North End, she says, “intergenerational poverty begets systemic violence.” Payne explains that poor, racialized youth “already face the strongly held stereotype that they are violent and angry so this behavior becomes a sort of armor which shields them from the pain of exclusion from middle class judgment.”

In short, for symptoms to improve, the core issues need to be addressed. From Payne’s perspective, “while the reality is sometimes bleak this does not mean that the situation cannot be resolved."

“It all comes back to issues that are unaddressed in our lives,” says Marshall Williams Jr., suggesting abuse, discrimination and lack of self-respect as examples of the roots of violent behaviour. Williams is a resident of the Preston area, the largest Indigenous Black community in Canada and member of the IMove (In My Own Voice) youth group, a media-based program for at-risk youth. Unfortunately, young people don’t get together on the streets to talk about their issues, according to Williams. “They’re getting together and reflecting them back out.”

Williams, 29, says more and better recreation facilities, community organizations, and an improved education system could give support to young people—especially to those who do not have their needs met within their homes. He has seen the decline of these supports as he has gotten older, with fewer recreation opportunities available, and decreased youth involvement in community organizations.

According to Williams, “The people in the position to address these things are not addressing them.”

The Roundtable on Violence was intended to locate and target the underlying causes of Halifax’s crime and violence, but it is unclear whether or how the recommendations have been implemented. Mayor Peter Kelly did not respond to calls for an interview.

Sarah MacLaren, Executive Director of Leave Out Violence (LOVE) Halifax, says the greatest disappointment regarding the roundtable report is that it was released just prior to the city’s 2006 budget, but appropriate funds were not earmarked to address the recommendations.

MacLaren also notes that when money is spent, it’s not necessarily spent well. As an example, she points to new recreation facilities in the HRM: while some youth will benefit from these facilities, she says that those who can’t afford new sneakers or sports equipment, or who don’t have transportation to the recreation centres, are the ones who could really use them.

There is also the question of the education system. Rocking back in her chair behind a desk full of papers, MacLaren says she does not believe all the responsibility lies with the Department of Education, but “in terms of access to youth over years and hours, they have the most. Youth spend a lot of time at school.” Unlike provinces that have publicly funded alternative schools, Nova Scotia lacks educational infrastructure for those students whose needs lie beyond the traditional classroom, or who have unique learning needs.

MacLaren asks, “Where’s the formal curriculum around life skills? Where are the alternative schools?” She sees schools as a logical locale for prevention-based programming, but does not believe that they are the only place to engage disenfranchized youth. Most of the young people MacLaren works with have already been implicated in violence and, she says, “I have seen youth completely turn around when given the support they need.”

LOVE, an organization that helps youth overcome the challenge of violence in their lives, is only one of the places young people end up. Many youth who have committed a violent crime end up negotiating the Youth Criminal Justice System, which MacLaren sees as being a prolonged and sometimes unhelpful process.

One of the recommendations of the roundtable report is a stronger focus on in-depth restorative justice programs through the Department of Justice and the Community Justice Society (CJS). In practice, restorative justice involves both those who have been involved in and affected by the crime—i.e.; the perpetrators of the crime and the victim—in a co-operative process that determines the outcome for both parties, with the intent to seek true justice.

"Enforcement and accountability are necessary, but so are social development strategies that provide alternatives and opportunities,” says Yvonne Atwell, Executive Director of CJS. While CJS is a program of the provincial government, the roundtable report recommends that the municipality’s role in furthering restorative justice in Halifax “would be an advocacy [role] vis-a-vis the provincial government.”

So far, “we haven’t seen anything from the city whatsoever,” says Atwell.

Williams believes that if the money spent to keep people in prison were redirected to community programs and supports, Halifax would see fewer people locked up. He says it costs around $125,000 to keep someone in prison for a year—which, for five people, would be over $600,000. "I guarantee,” Williams says, "if you put half that money into community programs and supports, four out of those five youth aren’t going to be in the criminal system anymore.”

For Jeff, whose life has been turned upside-down by the attack, “the best type of punishment for this would be to give back to the victim.”

In a recent email exchange he acknowledged his anger, especially given he is no longer able to do the work he loves. At the same time, he says he’d "like to have the opportunity to explain to [the attackers] and show them how I live and work in the hope that maybe it would restore what little empathy they have towards other people.”

As complicated as it may be for the victim, Williams sees this kind of empathy as a two-way street. “It’s really hard to hate somebody when you know what they’ve been through,” he says.

* The victim’s name has been changed to protect his or her anonymity.

Angela Day is a writer, educator, urban gardener and community organizer with roots in Halifax. She currently coordinates programs for young women across HRM. This article was originally published by the Halifax Media Co-op.

Swarming Illustration

Marshall Williams

Don't Rape, Part 2

Kaley — Sun, 11 Jul 2010 05:17:25 +0000

Why women don't report sexual assault

Disclaimer: Some scenes in this story may be triggering for people who have experienced sexual assault. Names in this story have been changed to protect the identities of sexual assault survivors.

“How does it feel to be a Monday?” he yelled across the street to a group of black people.

When Laura didn’t laugh, he turned to her and clarified: “You know, Monday—the worst day of the week.”

That was when Laura knew something was off about him.

“That’s not OK,” she said. “It’s not funny to be racist.”

He hastily apologized. She called him an asshole. Laura's roommate walked on ahead, furious.

He said he was nervous because he really liked her.

“Don’t say that shit. It’s not funny,” she said.

Laura met him in grade seven, through a close friend, at a party. They chatted over MSN on and off. In her second year at Dalhousie, he messaged her on Facebook. He was at Dal too! Did she want to meet for coffee? They met, once. She ran into him that night at the Alehouse. The place was packed with people she didn’t know. She was there with her female roommate. He bought drink after drink for Laura. He wanted to take her on a date sometime. She said, “We’ll see.” When the girls were drunk and it was time to go home, he offered to walk them. They gratefully said yes.

It was mild for mid-October. They walked up Sackville Street, took a right, and walked past the graveyard where Alexander Keith is buried. Laura’s roommate kept her distance. A few minutes later they came to her front door.

“Can I come inside for a minute?” he asked. “I just want to talk to you. I feel like shit about what happened.”

“Fine,” she said. “Fine.”

She let him in. Her roommate was already inside with her bedroom door locked. They walked to Laura’s room on the main floor and she went into the ensuite bathroom, brushed her teeth, took out her contacts and changed into sweatpants. When she opened the door, her room was dark.

“What’s going on?”

“I’m right here,” he said from the bed.

She sat on the bed. He was under the blankets.

“What are you doing?”

“I’m just being really comfortable.”

“This isn’t a sleepover party. You said you wanted to talk."

“Whatever. It’s cool. You know me.”

She had the spins so she lay down under the covers. He was naked.

“This isn’t cool,” she said. “I don’t really like this.”

He ripped off her sweatpants.

“This isn’t OK. I’m really pissed off at you. I don’t want to sleep with you. Stop. Don’t do that.”

She started to cry. He was taller and stronger than her. What was she supposed to do?

Laura woke up the next morning to a note on her desk. Her attacker had written: “Get Plan B. We didn’t use a condom."

According to a 2004 Juristat report, in 64 per cent of sexual assault cases the survivor knew his or her attacker.

Laura didn’t report her rape.

A few days later, when she couldn’t handle her feelings by herself anymore, she called her mom.

“I got sexually abused,” she said, sobbing, and told the whole story.

“Well you’re fucking stupid,” her mom said. “What do you expect, letting a boy into your house. What, do you think you’re a slut?”

“We often tend to look for, ‘What did you do?’ or, ‘What was it about you that caused [your rape]?’” says Jackie Stevens, co-ordinator of community education for the Avalon Sexual Assault Centre. “We still do that as a society. We tend to do that more than, ‘What causes this person to commit a sexual offence?’ or, ‘What’s wrong with that person?’ We still put the blame on the victim as to what caused the sexual assault."

Rather than report what happened, rather than deal with blame or disbelief from authorities, Laura wrote a poem called “Tattoo.”

...This violence you’re playing
Is far too intense
So in my defence I’m saying
Stop.
Because men like you have had me tattooed,
Stripped me nude on the first date;
You’d wait for my last sip of the grape to drain
Then rape.
Soon you’d be out on to my sisters;
Blaming our bushes for begging,
Claiming our cunts couldn’t come,
So you’d just keep on banging
‘Til we bled, soaked the bed,
And you’d leave us to rot...

“Ideally”—Stevens lets out a soft, skeptical "Heh"—“because we have a crime-and-punishment kind of culture, because we have a legal system, [rape is] supposed to go through the legal process, but in reality, sexual assault is one of the lowest reported crimes.”

A 2005 statistical profile of Nova Scotia by Juristat found that only eight per cent of sexual assaults are reported to police.

Over the last decade, acquittal rates for sexual assaults have risen in this province while remaining stable for other violent offences, according to a 2009 report by the Nova Scotia Advisory Council on the Status of Women. Over the same period, the proportion of prison sentences handed to adults convicted of sexual assault has significantly declined, again remaining stable for other violent offences.

“The high incidence of sexual assault in Nova Scotia, combined with a declining police and court response to sexual offences, leaves women in this province in a position of vulnerability,” according to the report.

“Even when someone has been convicted of a sexual crime, they might serve their time, whatever that is,” Stevens says. “But the impact on the victim is never going to change, is never going to go away. Regardless of what happens to the perpetrator, the trauma and the stigma attached to the person who has experienced victimization is never going to change—because of our perceptions.”

When a woman comes to her for help, Jane Doe* of the Dalhousie Women's Centre tells her not to report the rape.

“I say to women: ‘Don’t bother.’”

The local activist says the legal system is a bandage solution that doesn’t prevent sexual assault.

“I don’t have to get them to report. All I have to do is empower them, to let them know that they’re loved, to let them know that they did nothing wrong, that every anger, every hate, every feeling that they have is completely justifiable. If there’s any way that you want me to help you express those feelings, I’m here for you," she says.

She says creative expression, such as writing a letter to the newspaper, helps a woman grow past her negative experience; the court system does just the opposite.

“If a woman chooses to use the justice system to redress the crime that has befallen her, she had better be prepared to absolutely have no human dignity at all when it’s over. You better be prepared that everything you screwed, licked, ate, puked, shat, for the last 25 years, is now fair game.”

Many sexual assault cases rely on a man’s DNA evidence. If the victim cannot prove there wasn’t consent, or if the defence can establish reasonable doubt about lack of consent, that DNA evidence often won’t matter. All it proves is that they had sex.

Doe says the defence will often try to undermine a woman’s credibility to show she is making up the rape because then it is one person’s word against another’s.

“That’s a big barter: 'I will give you my human dignity in exchange for justice for this crime.' We don’t do that to other so-called victims. That’s why women don’t report it, because, ‘I can handle the rape; I can’t handle the loss of human dignity.’”

Women tell her all the time: “The worst thing that happened to me is not that I got raped.”

Laura’s poem didn’t help her get over her experience, but it did help empower her.

...But this time I’m on top
Tattooing you.
How does it feel
Being used just for the skin you’re stuck in?
Like my needle slowly stretching your outsides thin?  
When you’re red I’ll spread you out
So I can slowly
Fuck you instead.
But me, I won’t leave you chewing
Your swollen cheek, doing nothing,
Soul stolen and weak.
I would wait until morning and tell you
Why.

El Jones doesn’t censor herself. She speaks the raw truth regardless of criticism or praise, both of which she’s garnered as a black spoken word poet and professor at King’s College.

In her poem “If I Had a Penis,” Jones points to inequalities between the sexes, such as men earning 30 per cent more than women in the same jobs with the same skills. She says these inequalities are at the root of rape.

“If I had a penis, I’d be on the right side of rape statistics, and my reproductive system would never be used for politics."

“I’d go out at night wearing short skirts without getting blamed for being raped, and I wouldn’t even need to wear short skirts because, hey, I’d have a penis, and when you have a penis you don’t need to put yourself on display.”

We see sexual assault as accidental, she says, or as acted out by men who are sociopaths. However, a 1993 StatsCan survey showed half of Canadian women have experienced at least one incident of sexual or physical violence.

“We still tend to phrase rape as abnormal—‘What is it that made this man rape?’—as if it’s an oddity, not part of society."

Jones says sexual assault is systematically deployed against women worldwide.

“I think we have to consider it an act of terror that’s upon women in our society. It’s so endemic to our society and so many women suffer from it.”

Sexual assault by men is the same rape for all women, she says, but it takes on different forms depending on race, class and cultural background.

“When it comes to women of colour, it’s who’s considered ‘rapeable,’ and that’s where the difference is." Like sex workers and women living in poverty, Jones says women of colour are more vulnerable because they are not considered ‘real’ women. “So raping that woman isn’t the same as raping a white woman, a white middle-class woman, in many cases.”

When black women were considered property, slave owners would often rape them, sometimes to produce more slaves. Jones says labouring women were not considered real women because of their muscular bodies, and they weren’t considered vulnerable because the assumption was they could protect themselves: “She could have fought him off, so she must have wanted it.”

Even today, Jones says black women aren’t considered human in a lot of ways. In fashion ads, black women are presented as backdrops to white women. Dark black women are considered threatening and non-human, she says.

“Black women aren’t in the position where people see them as fully human, as receptive of any kind of generosity. So that makes you rapeable.”

White women don’t often report rape because they fear blame or disbelief from authorities due to sexism, but the Avalon Centre and Jones agree women of colour are at increased risk because of racism.

Jones says police are less likely to believe women of colour when they report sexual assault. On the other hand, black women are less likely to trust white authorities because of Nova Scotia’s history and reputation of unfair law enforcement.

“It’s not your people who are coming to take the report,” Jones says. “It’s going to be a bunch of white male cops—or white females—not necessarily people who understand you.”

As a result, the sexual assaults of black women go unreported.

Because the African Nova Scotian community is so close-knit, and because the majority of sexual assaults are by acquaintances, a black woman may not report rape by a neighbour or relative. The same is true within immigrant populations, according to Jones and Avalon: due to the small populations of immigrant communities, women risk social isolation if they report sexual assault to police.

There are fewer reports of sexual assault in Aboriginal communities as well, according to Avalon, and Aboriginal women are three times more likely to be sexually assaulted than non-Aboriginal women.

An Amnesty International report from 2004 showed that racist and sexist attitudes toward Canadian Aboriginal women made them more vulnerable to sexual assaults. Several studies over the last decade showed Aboriginal women had less access to justice in Canada because of racist and sexist stereotypes.

“The portrayal of the squaw is one of the most degraded, most despised and most dehumanized anywhere in the world,” wrote Metis professor of Native Studies Emma LaRoque in 1994. “The ‘squaw’ is the female counterpart to the Indian male ‘savage’ and as such she has no human face, she is lustful, immoral, unfeeling and dirty.”

According to a Canadian research paper from 1998, “Aboriginal Women: Invisible Victims of Violence,” up to 75 per cent of sexual assault survivors in Aboriginal communities are young women under 18. Half of those are under 14. One-quarter are younger than seven.

“Such a grotesque dehumanization has rendered all Native women and girls vulnerable to gross physical, psychological and sexual violence,” LaRoque wrote. “I believe that there is a direct relationship between these horrible racist/sexist stereotypes and violence against women and girls.”

As a result of these lingering stereotypes, and distrust between communities, Jones says silence surrounds the sexual assault of coloured women.

“You don’t hear black women speaking out,” she says. “If you go to something like Take Back The Night, there’s three or four black women total."

On a wall just inside the Dalhousie Women’s Centre, flash photos from last year’s Take Back The Night protest show white women marching Halifax’s dark streets together.

“It’s not old news that mainstream feminism has tended to focus on issues relevant to middle-class white women and ignored women of colour, poor women. I think there’s a lot of distrust. Affirmative action has tended to benefit white women. White women have been co-oppressors in a lot of cases. So on the one hand white women suffered patriarchy, but at the same time when white women allied themselves with white men*, they helped put down women of colour as well. It’s not like women of colour aren’t aware of that.”

* White women also allied with white men against black men. Historically, white men carried out a lynching when a white woman claimed to be sexually assaulted by a black man. When lynching was common, consensual interracial sex was also common, but white women often feared social isolation for having sex with black men.

*Name has been changed.

This story is Part 2 of a three-part series originally by the Halifax Media Co-op.

Hilary Beaumont is a freelance journalist and editor in Halifax, and a contributing member of the Halifax Media Co-op.

The importance of remembering Africville

Tim McSorley — Mon, 19 Apr 2010 13:16:57 +0000

Africville was a small, African-Canadian community in Halifax, razed in the 1960s in order to make way for new development. While it's been several decades, the pain of the action taken without any consultation with area's residents - they were moved without choice - remains today. The issue was back in the news recently, since the provincial government made an apology and offered reparations for the act. The offer has been met with scepticism and mixed feelings though, as Dalal Razzaq has reported for the Halifax Media Co-op.

It's fitting then that the second film we're featuring in our partnership with Work For All is Remember Africville, a short NFB documentary shot in the 1980s and examining the fall-out and the continuing search for answers around this East Coast tragedy. You can watch it above, and for more information check out the Work For All blog.

Stuff White People Like: NDP Federal Convention

Geordie — Wed, 15 Jul 2009 03:14:50 +0000

Our friends at Rabble bring us news that the latest NDP convention in Halifax this August will be a pretty white affair.

As can be gleamed from the convention speakers: "7 out of 7 featured speakers at the convention are white; 6 of them are men. 9 out of 9 headshots are of white people. For that matter 18 out of the 18 people pictured on this page are white. Seriously?"

While appealing to people of colour has rarely been at the top of the NDP agenda it's pretty amazing to see them totally absent from a major NDP convention. Especially considering organizers were able to squeak in an NHL defenceman and his Carbon Neutral Challenge.

Riot Police in School Yards Prompt Demonstration

Moira Peters — Mon, 29 Jun 2009 05:43:10 +0000

Youth not the problem, say protesters

HALIFAX–With solemn faces, CJ Hamilton and Chris Whynder carried a banner reading “Education Not Incarceration" through the North End of Halifax. The two Auburn Drive High School students, who have since graduated, led a 50-strong multicultural march on June 20 to Halifax Regional Police headquarters on Gottingen Street. The message of the protest, organized by the Black Independence Network Nova Scotia (BINNS), was clear: Halifax police and media need to stop portraying black youth as criminals.

“Schools, not prisons!” Dalhousie University faculty member Isaac Saney bellowed into a megaphone. Walking beside him, a young girl carried a sign that read: “Domestic Terrorists Wear Blue!”

Since violent events at Cole Harbour District High School and Auburn Drive in May, BINNS has accused the media of misrepresenting what the group says was unprompted police brutality towards black students. BINNS literature handed out at the protest said riot police arrested 14 black youths at Auburn Drive after a schoolyard argument on May 1.

In a similar incident at Cole Harbour, three youths were arrested following a series of fights at the school on May 4.

One protesting parent, who preferred not to be named, said police used unreasonable force against her son, leaving him with a black eye and rings around his wrists from handcuffs.

“Police have to do their job, but I think they’re being excessive, especially towards youth,” she said. “I mean, wow, you’re a big, bad cop, you’re carrying a gun, you’re going to bully a 15- or 16-year-old?”

An editorial in a local daily called the black youths involved in the two school incidents “pimps and drug dealers,” but The Dominion's anonymous source says her son, a student at Auburn Drive, is a good kid.

“Youth are not the problem,” Saney said after the protest, “it is the way society is structured socially, economically and politically.”

He said racism from police and the media is typical, not unusual.

“The black community has come to unfortunately expect it,” he said. “It’s part of being black in Nova Scotian society.”

Hilary Beaumont is a freelance journalist and editor in Halifax, and a contributing member of the Halifax Media Co-op. Currently she's writing the first ever Ethics Code for the oldest newspaper in North America, The Dalhousie Gazette.

Domestic Terrorists

April 7 - May 7: Cross-Canada Campaign to Bring Abousfian Abdelrazik Home

Sandra — Mon, 13 Apr 2009 03:29:16 +0000

[[Reposting of Project Fly Home update & call for action]]

Bring Abousfian Abdelrazik Home!
Cross-Canada Campaign 7 April to 7 May
Update and Call for Action

On Friday, 3 April, Minister of Foreign Affairs Lawrence Cannon refused to give a passport to Abousfian Abdelrazik. The flight Abousfian was due to board left without him, and he remains in the same situation of forced exile that he has been in for six years - living for almost a year in the Canadian embassy in Khartoum.

On Tuesday, 7 May, his lawyers will go to the courts to ask for a mandatory order to compel the government to bring Abousfian back by "any safe means at its disposal". This is being argued on the basis of section 6 of the Charter of Rights and Freedoms, which states, "Every citizen of Canada has the right to enter, remain in and leave Canada."

If they wanted to, government officials could, literally, send a plane today to bring him home tomorrow. But the government's actions have flown in the face of the law and public opinion, and officials have refused to do what is both within their means and within their legal obligation - to bring Abousfian home. Without public pressure, there is no guarantee that they
will even respect a court order.

Project Fly Home is thus calling for a public campaign leading up to 7 May to push the government to act NOW to bring Abousfian home.

It is imperative that the level of pressure and public scrutiny remain very high. The government has clearly proven its capacity for duplicity and its strong resistance to upholding Abousfian's rights. This is a case which is important not only for Abousfian but for all of us who are concerned about preserving the rights and freedoms - and most importantly, the dignity and equality - of all.

Latter Day Protest

dru — Fri, 06 Feb 2009 06:00:01 +0000

The Mormon Church, anti-gay legislation, and challenges of the past

TACOMA PARK, MARYLAND–As supporters of gay marriage have discovered, it's never easy to be on the Mormon Church's enemies list. The Church of Latter Day Saints backed the anti-gay marriage Proposition 8 in California with out-of-state funds, and gave the right a heartbreaking victory this past election cycle. But the Mormon Church has been challenged in the past. Just ask Bob Beamon.

If you know Beamon's name it's almost certainly because he won the long jump gold medal in legendary fashion at the 1968 Mexico City Olympics. Beamon leapt 29 feet, 2.5 inches, a record that held for 23 years. Great Britain's Lynn Davies told Beamon afterwards, "You have destroyed this event." This is because Beamon was not only the first long jumper to break 29 feet, he was the first to break 28.

But you may not know that Beamon almost never made it to Mexico City. Along with eight other teammates, Beamon had his track and field scholarship revoked from the University of Texas at El Paso, the previous year. They had refused to compete against Brigham Young University. Beamon and his teammates were protesting the racist practices of the Mormon Church, and their coach at UTEP, Wayne Vanderburge, made them pay the ultimate price.

They weren't alone. As tennis great Arthur Ashe wrote in his book, Hard Road to Glory, "In October 1969, fourteen black [football] players at the University of Wyoming publicly criticized the Mormon Church and appealed to their coach, Lloyd Eaton, to support their right not to play against Brigham Young University....The Mormon religion at the time taught that blacks could not attain to the priesthood, and that they were tainted by the curse of Ham, a biblical figure. Eaton, however, summarily dropped all fourteen players from the squad."

The players, though, didn't take their expulsion lying down. They called themselves the Black 14 and sued for damages with the support of the NAACP. In an October 25 game against San Jose State, the entire San Jose team wore black armbands to support the 14.

One aftershock of this episode was in November, 1969, when Stanford University President Kenneth Pitzer suspended athletic relations with BYU, announcing that Stanford would honor what he called an athlete's "Right of Conscience." The "Right of Conscience" allowed athletes to boycott an event which he or she deemed "personally repugnant." As the Associated Press wrote, "Waves of black protest roll toward BYU, assaulting Mormon belief and leaving BYU officials and students, perplexed, hurt, and maybe a little angry."

On June 6, 1978, as teams were refusing road trips to Utah with greater frequency, and the IRS started to make noises about revoking the church's holy tax-free status, a new revelation came to the Book of Mormon.

Whether a cynical ploy to avoid the taxman or a coincidence touched by God, the results were the same: Black people were now human in the eyes of the Church. African Americans were no longer, as Brigham Young himself once put it, "uncouth, uncomely, disagreeable, and low in their habits, wild, and seemingly deprived of nearly all the blessings of the intelligence that is generally bestowed upon mankind." The IRS was assuaged, the athletic contests continued, and the church entered a period of remarkable growth.

Similar pressure must be brought to bear on the Mormon Church today for its financing of Proposition 8 in California. One nonprofit crunched the numbers and found that $17.67 million of the $22 million used to pass the anti-gay marriage legislation was funneled through 59,000 Mormon families since August. It was done with the institutional backing of the church, though many pro-gay Mormons have spoken out defiantly against the church's political intervention.

The question now is whether this latest tale of social conflict and the Church of Latter Day Saints will also spill onto the athletic field. Men's athletics have been one of the last proud hamlets of homophobia in our society (although the attitude of male athletes is more progressive than you might think). But women's sports have been historically more open around issues of sexuality.

Will any women collegians raise the specter of Proposition 8 if they have to travel to the schools of Utah? Will we see the ghosts of Black 14 emerge from the past? If any athletes choose to act, the ramifications could be "Beamonesque."

Dave Zirin is the author of A People's History of Sports in the United States (The New Press). Receive his column every week by emailing dave@edgeofsports.com. Contact him at edgeofsports@gmail.com.

Present Day Bigots

"Jihad Prevention Act" Introduced in US House

Geordie — Mon, 29 Sep 2008 18:38:39 +0000

This little gem of insanity was recently introduced by Republican Tom Tancredo.

The Jihad Prevention Act will, among other things, "require aliens to attest that they will not advocate installing a Sharia law system in the United States as a condition for admission."

It will also allow anyone advocating the installation of a Sharia Law system to have their visa and/or naturalization paper's revoked.

Montréal NDP candidate Dr. Samira Laouni attacked on 98.5FM

Anna Carastathis — Mon, 22 Sep 2008 15:03:01 +0000

samira_laouni.jpg

Dr. Samira Laouni, federal NDP candidate in Bourassa, Montréal (pictured above), was viciously attacked on Benoît Dutrizac's radio show, broadcast on September 10 on 98.5FM (a summary of the interview was published by the Montréal Gazette).

Laouni, termed "Québec's first veiled federal candidate" by mainstream media outlets, weathered Dutrizac's questioning with calm composure. Interrogated about her marriage, her religious beliefs, and her sexuality, with her measured responses Laouni revealed the deeply Islamophobic, misogynist presuppositions of Dutrizac's questions.

Following the interview, calls for Dutrizac's resignation came from the Canadian Arab Federation (CAF) and the Canadian Union of Public Employees (CUPE). The CAF is also filing a complaint with the Canadian Radio-Television and Telecommunications Commission (CRTC), urging a full investigation of Corus Radio Network (the media outlet that owns 98.5FM), based in Toronto.

Radio Regulations (Broadcasting Act, 1986) forbid the broadcasting of

any abusive comment that, when taken in context, tends or is likely to expose an individual or a group or class of individuals to hatred or contempt on the basis of race, national or ethnic origin, colour, religion, sex, sexual orientation, age or mental or physical disability.