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They Would Call Me a “Denier” – Let Me Explain what I Believe about Residential Schools in Canada

Published

4 weeks ago

39 minute read

From The Frontier Centre for Public Policy

Originally posted in the C2C Journal by Rodney A. Clifton

In our largely “post-truth” society, the validity of a given statement is increasingly assessed based on who is making it. There are even those who believe that only some should be allowed to say certain things – while others should be scorned or even imprisoned for uttering the same words. This increasingly describes the discursive landscape concerning Canada’s Indian Residential Schools and whether Indigenous children disappeared from and/or were murdered there. Drawing on his lived experience as a onetime residential school employee, on his long academic record and, not least, on his personal courage in the face of those who wish to criminalize “denialism”, Rodney Clifton presents a humbly argued plea for Canadians to judge their country’s residential school record according to the truth – the actual, factual truth.

Over the last several years a new subspecies of Canadian has been named by some of our elites. They are called “deniers” and are said to be escalating a hateful, racially-motivated campaign to attack and denigrate Indigenous Canadians. The accusations have been numerous. One important recent example comes from Stephanie Scott, Executive Director for the National Centre for Truth and Reconciliation, who wrote, “Sadly…we see increased ugliness from those who deny our truths, experiences and oral histories as reality. Deniers will write their fringe blogs and substacks and leave their foul comments on social media challenging the documented experiences of Indigenous People, particularly residential school Survivors…They will say: ‘It didn’t happen,’ ‘It wasn’t that bad,’ ‘Some good came out of residential schools,’ or the most repugnant, ‘Children never died in those institutions.’”

Kimberly Murray (top), Canada’s Special Interlocutor for Missing Children and Unmarked Graves and Burial Sites, deems Indian Residential School (IRS) “denialism” to be “violence” and “hate”, while Indigenous lawyer Eleanore Sunchild (bottom) calls for its criminalization in Canadian law. (Sources of photos: (top) The Canadian Press/Justin Tang; (bottom) Jason Warick/CBC)

The deniers are apparently so dangerous that mere vitriol, insult, accusation and denunciation such as Scott’s won’t be enough to contain them. They must be driven from the public square and silenced; if need be, they must be imprisoned. Last summer, prominent Indigenous lawyer Eleanore Sunchild suggested that “denialism” should be added to Canada’s Criminal Code, so that there are “consequences for people who are promoting hatred”. Not long thereafter Kimberly Murray, currently the federal government’s “Independent Special Interlocutor for Missing Children and Unmarked Graves and Burial Sites associated with Indian Residential Schools”, echoed that proposal. “Denialism is violence,” Murray intoned in one news conference. “Denial is hate.” The then-federal Minister of Justice, David Lametti, said he would explore the matter of criminalization, as has his successor, Arif Virani.

The anti-“denialist” campaign now appears self-sustaining. Barely a week ago as I was writing this essay, the federal NDP Leader Jagmeet Singh in a speech to Indigenous leaders accused a federal Conservative Party candidate, Aaron Gunn, of being a “residential school denier”. Also in the past week, the National Post’s Chris Selley reported that the RCMP now consider writing articles critical of the dominant residential schools’ narrative to be a potential threat to national security.

It is likely that Scott, Sunchild, Murray, Singh and perhaps our national police force would think that I too am a “denier”. By their standards, I suppose I am. But before you dismiss me as uninformed – or worse – let me explain what I actually believe. I am one of a number of informed Canadians who question some – but not all – of the claims about what happened to Indigenous children in Indian Residential Schools (IRS). If you must label us, call us “questioning critics”.

Were Children Missing and Murdered?

Questioning critics examine the claim that thousands of Indigenous children who lived in residential schools and hostels are missing and that this is because many if not most of them were murdered by their caregivers. These institutions were funded by the federal government from 1883 to 1996 and the majority were managed by five Christian churches: Roman Catholic (62 schools and hostels), Anglican (35), United Church (19), Mennonite (3) and Baptist (1); the 23 others were managed by federal, provincial and territorial governments (source of these figures is pp. 33-35 of this book).

The majority of Canada’s IRS were run by Christian churches; the claim that many children who attended the IRS went missing or were murdered has brought disgrace to the churches, which have not defended themselves against such accusations. Shown, (top) boys at play outside Fort Providence Mission Indian Residential School, N.W.T.; (bottom) children and nuns in front of the IRS in Maliotenam, Québec, circa 1950. (Sources of photo: (top) Library Archives, licensed under CC BY 2.0; (bottom) Library Archives, licensed under CC BY 2.0)

The claim that thousands of schoolchildren were murdered or otherwise went missing is therefore a direct attack on the churches. But these churches, surprisingly, have not defended themselves and their thousands of former employees. Instead, they have either tried to hide from view or have fallen over themselves with repeated apologies, confessions and gestures of contrition. The Catholic Church’s “Sacred Covenant” with the Tk̓emlúps te Secwépemc First Nation (legally, the Kamloops Indian Band), described in this C2C article, is one such recent event.

Even so, the accusations against the IRS are difficult to believe for at least four reasons.

First, the federal Department of Indian Affairs (its exact name has varied over the decades) paid a per capita grant to the school administrators to care for the children and, as part of its oversight, the government required quarterly reports from school administrators showing the number of days each child had been at the school during the quarter. School inspectors regularly visited the schools to ensure that the students were being cared for and were attending. Even if Canadians today can’t believe that these officials cared about Indigenous children, the federal government wasn’t going to pay for students who didn’t exist or had disappeared. Yet we cannot find any documents indicating that any children were missing during the IRS system’s 113-year history.

Questioning critics wonder why the extremely serious accusation of missing and murdered children – including some reportedly buried in schoolyards – was not included in the enormous, seven-volume report of the Truth and Reconciliation Commission, published in 2015.

Second, many responsible people, Indigenous as well as non-Indigenous, regularly visited the residential schools: chiefs, band councillors, parents, church officials and bureaucrats, along with dentists, medical doctors, nurses and optometrists. If students were going missing, surely someone among these many people would have discussed it with colleagues, raised the alarm among parents, notified the media or reported it to the proper authorities. Yet we cannot find any reports about missing children from any of these people.

Third, many of the residential school employees were themselves Indigenous, and their own children as well as the children of relatives and friends lived in the schools. Is it reasonable to assume that these employees would watch (or hear about) children being mistreated, or worse, murdered, and not report the malfeasance to Indian agents, chiefs, band councillors or the RCMP? Again, we can find no documents of any such thing happening.

Right under everyone’s noses? Children at the IRS were regularly observed by Indigenous and non-Indigenous visitors including bureaucrats, doctors, nurses, parents and chiefs; the author finds it very difficult to believe that children would go missing unnoticed or unreported. At right, a schoolchild and his grandmother at the St. Barnabas Indian Residential School mission hospital, Sarcee Reserve, Alberta. (Sources of photos: (left) The Canadian Press/Library and Archive Canada/Handout, retrieved from Global News; (right) Anglican General Synod Archives in Toronto)

Finally, questioning critics wonder why the extremely serious accusation of missing and murdered children – including some reportedly buried in schoolyards – was not included in the enormous, seven-volume report of the Truth and Reconciliation Commission (TRC), published in 2015. It seems strange that among the report’s 94 Calls to Action (i.e., recommendations or demands), there isn’t one demanding a search for children who were claimed to be missing, murdered or buried in schoolyards. (Volume 6 has six calls, numbers 71-76, to search for unmarked graves in mission cemeteries lying close to residential schools, but any child who had been buried in a formal ceremony was obviously not missing or murdered.) Questioning critics also wonder why the mainstream media didn’t report on this obvious anomaly.

This whole issue seems to have sprung up recently and for still-unknown reasons. It seems reasonable to propose that if children were murdered in residential schools, that information would have been reported long before May 27, 2021, when Kamloops Chief Rosanne Casimir announced that a recent investigation had provided “confirmation of the remains of 215 children who were students at the Kamloops Indian Residential School.”  The federal government sent almost $8 million to the band to investigate this claim but, so far, no excavations have even been initiated, let alone have any human  remains been exhumed.

Of course, informed Canadians know that bad, abusive and unacceptable things took place in residential schools. Neither I nor any other questioning critic whom I know denies this or tries to suppress it. No one, in fact, denies that some Indigenous children died while registered in some schools. Nor do I have any reason to doubt the statement by former Assembly of First Nations Grand Chief Phil Fontaine that he had suffered sexual abuse while attending an IRS, something that, undoubtedly, shocked the nation when he first said it in a TV interview in 1990.

Why now? The author finds it puzzling that the issue of missing or murdered children, such as the “confirmation of the remains of 215 children” erroneously claimed by Kamloops Chief Rosanne Casimir (top) in May 2021, did not arise years earlier, nor was mentioned at all in the seven-volume report of the Truth and Reconciliation Commission (TRC) published in 2015. (Sources of photos: (top) BC Gov Photos, licensed under CC BY-NC-ND 2.0; (bottom) megan.mason, licensed under CC BY 2.0)

Volume 4 of the TRC Report states that a total of 3,201 IRS students died (see pp. 33-35 of the linked document), mostly in the early years and mostly from infectious diseases like influenza and tuberculosis. Unfortunately, the Commission did not provide comparison data on the number of Indigenous children who died but were not in IRS, or the number of non-Indigenous children who died of the same diseases during the same period. Thus, the TRC Report leaves readers with the impression that residential school students died at much higher rates than children who did not attend residential schools. To verify this claim, more detailed analyses are needed.

My Experience with Indian Residential Schools

Questioning critics also suggest that some good things happened, at least in some schools. This would be one point of “agreement” with Scott, who as I explained above accuses “deniers” of (falsely, in her mind) asserting that some good came out of residential schools. I have had direct experiences that speak to this point.

I lived in an Anglican Church-run residential school, Old Sun (which like about 40 percent of the IRS bore an Indigenous name, in this case that of a famous Chief), on the Siksika First Nation (Blackfoot Reserve) in southern Alberta during the spring and summer of 1966. I was a university student intern working for the Band, and I had a room in the teachers’ wing at Old Sun. I saw what staff and students were doing and I heard the languages they were speaking. In fact, the Indigenous employees in the school and the Band Office were eager to teach me Siksika.

After the summer internship I got a job in the far north for the 1966-1967 school year, working as the Senior Boys’ Supervisor in Stringer Hall, the Anglican hostel in Inuvik, NWT. In that position, I managed the daily activities of 85 mostly Indigenous boys in three dorms, being on duty for 22 hours a day, six days a week. I kept notes about what I saw and what the children said and did.

As a living witness to life at two residential schools in the 1960s, the author recalls his overwhelmingly positive experiences at Old Sun Indian Residential School, Blackfoot Reserve, Alberta (top) and at Stringer Hall, Inuvik, N.W.T. (middle and bottom), of which he kept detailed records.

During my time at Old Sun, I met a young Siksika woman, Elaine Ayoungman. We fell in love and were married in 1968, and we’re still married today, 56 years later. Elaine attended Old Sun for 10 years. Her parents and most of her nine siblings also attended the same school, and over the years I heard many accounts of their experiences.

As a researcher, I have published several articles on the relationship between Indigenous and non-Indigenous people. My first article on the integration of Dene, Inuit, Metis and non-Indigenous children in Stringer Hall was published in 1972, long before the current controversy about missing residential schoolchildren was in the news. Still, even with my experience and knowledge, and following a nearly 50-year-long academic and public policy research career, I am now to be considered a “denier”.

David Simailak spoke of his experience at residential school in Churchill, Manitoba, which ‘gave him…new opportunities.’ In the TRC report, he fondly remembers excelling in math and spelling competitions and travelling to Montreal for Expo ’67.

The TRC Report itself includes evidence of the positive experiences of some students, though no one would label Commissioners Murray Sinclair, Marie Wilson or Wilton Littlechild “deniers”. On page 140 of Volume 1, Part 2, the Commissioners wrote: “It is important to recognize that many students, both in memoirs and in statements to the Truth and Reconciliation Commission of Canada, have spoken positively about the impact that specific teachers had on their lives.”
Eddie Dillon, for example, was a student in Stringer Hall, Inuvik, when I was the Senior Boys’ Supervisor, and he told the TRC that he was thankful for the education he received in Sir Alexander Mackenzie School. He specifically thanked his parents and the “government of Canada” for giving him valuable opportunities that enriched his life. Similarly, David Simailak spoke of his experience at residential school in Churchill, Manitoba, which “gave him…new opportunities.” On pp 98-99 of Volume 2, he fondly remembers excelling in math and spelling competitions and travelling to Montreal for Expo ’67.

“Many students…have spoken positively about the impact that specific teachers had on their lives,” admitted the TRC Report, which also contains happy reminiscences and quotations from former IRS students; anyone making similar statements today is quickly denounced as a “denier” – and some even want them criminally charged and imprisoned.

These are just two of the positive, even heartwarming statements recounted in the TRC Report. It is sad that more Canadians have not read these stories; I hope some of you do so while you still can. Scott, Sunchild, Murray and others not only want me prevented from writing and speaking on this subject, some of them would want me sent to prison – merely for repeating what I personally witnessed, physically experienced, noted in writing at the time, and which, in a number of instances, closely corresponds to what was formally recorded in the TRC Report.

What is it We Are Really Questioning?

Among the strangest aspects of the campaign to prevent questioning of the official IRS narrative is the recurring claim that critics “deny residential schools”, as if some people are pretending the IRS system never even existed. For example, in Murray’s call for “denialism” to be made a crime, she stated that one of the sanctioned offences would be “denying that residential [schools] happened.” Another instance came during the recent eruption in Quesnel, B.C. over the local mayor’s wife’s decision to share a controversial book with a few friends. One media account claimed the book in question, the best-selling Grave Error: How the Media Misled Us (and the Truth about Residential Schools), “questions the existence of residential schools.”

This is utterly bizarre. Possibly it reflects seriously slipshod thinking and writing; perhaps it’s an attempt to make the critics appear plain crazy. But I know of no-one who denies that residential schools existed and operated for over a century. As for me, remember that I lived and worked in two of them and I married a woman who attended one for 10 years at a time when fewer than 30 per cent of Indigenous children were enrolled in residential schools and the average time they spent was less than five years (see pp 29-33 of this book).

I do, accordingly, question that 150,000 Indigenous children were torn from the arms of their crying mothers and forced to go to school against their parents’ wishes, as the current narrative constantly claims. Even in the early days, most parents signed admission forms to enroll their children in school. When I worked at Siksika First Nation, I travelled around the reserve registering children for school, and I cannot remember any parent who was reluctant to complete the registration forms or any child who did not look forward to going to school.

The author’s personal experiences call into question the widespread belief that Indigenous children were forcibly removed from their families to attend residential school; on the contrary, it was common for parents to sign a school enrollment form. Shown at left, The Scream, by Kent Monkman, 2017; at right, the application by Susan Drever for admission of her daughter Neta Drever to the Birtle Indian Residential School.

When I asked my mother-in-law, Nora, what she learned in Old Sun, she replied, “I’m talking to you, aren’t I?” She meant that she was speaking English, which she learned from her residential schoolteachers. Nora also implied that, thanks to learning English, she was able to communicate with other Indigenous people who did not speak Siksika, her mother tongue.

Of course, my mother-in-law thought that going to school and learning to speak, read and write in English was an advantage. But I would not call her or my wife “deniers”. All members of the Ayoungman family spoke Siksika fluently and took part in many cultural activities. Their time in residential school did not wipe out or even weaken their Indigenous culture or identity – but it did prepare them to deal with and navigate in modern-day Canada. (There is a fuller account of my time working at residential schools in this C2C article.)

The above exchange occurred as we were driving back to Winnipeg from the 1993 National Native Convocation in which the Anglican Archbishop and Primate, Michael Peers, apologized to Indigenous people, many of whom had attended the 35 schools and hostels managed by the Anglican church. There were frank and open discussions during the conference, but no one suggested that hundreds, let alone thousands, of children were missing and probably buried in residential schoolyards.

In August 1993, Anglican Archbishop and Primate Michael Peers delivered an apology to the National Native Convocation; while the three-day discussion included many testimonies of former IRS students, none mentioned missing or murdered children. (Source of photo: The Anglican Church of Canada)

As well, informed Canadians and the questioning critics know that in southern Canada, many residential school students went home on weekends and during school holidays. If children were abused by other children or by residential school employees, some of them surely would have told their parents, who would have reported the abuse to Indian agents, chiefs or members of the band councils. But we have found no reports from these people.

Although the next thing will surprise and perhaps even shock readers who have only been exposed to the official narrative about residential schools, I swear this to be the truth: almost all the stories I heard about residential schools and hostels were about positive and humorous things that happened. These included the sports days, Halloween and Christmas parties, the tricks the children played on their supervisors (myself included), or the fact that the schoolkids tried to teach staff like me their native language.

My example illustrates that at least in some schools, the administrators supported the children under their care and held their staff to account. The TRC Report does not, unfortunately, tell us how many school administrators and supervisors acted honourably towards the children.

I did, however, hear from my parents-in-law about one case of abuse. Their oldest daughter, Rosella, who was about 9 or 10 at the time, had been forced by her residential supervisor to eat her breakfast cereal after she had thrown-up in the bowl. Rosella told her father, Arthur, about this incident when she was home for the weekend. When the family returned to Old Sun for Sunday church service, her father and grandfather, Anthony, met with the Anglican priest/principal, who listened to their complaint. Within a few days, the supervisor was fired.

Obviously, this quick action did not happen in all cases. And again: neither I nor any of the other questioning critics with whom I’m familiar denies that serious abuses occurred in residential schools, that these abuses were wrong, and that the abusers should have been more effectively investigated and punished. Nevertheless, my example illustrates that at least in some schools, the administrators supported the children under their care and held their staff to account. The TRC Report does not, unfortunately, tell us how many school administrators and supervisors acted honourably towards the children. Instead, it leaves the impression that all residential school employees, both non-Indigenous and Indigenous, treated the children as if they were sub-human (see Volume 5, pp 139-140).

The author’s personal recollections about residential schools are largely positive and many are light-hearted or even humorous. Shown at top left, Christmas presentation at Portage la Prairie Residential School, Manitoba, 1950s; at bottom left, Portage Residential School hockey champion team, Manitoba, 1964. (Sources of photos: (top left) UCCA, 1986.158P/59; (bottom left) UCCA, 1986.158P/62; both retrieved from The Children Remembered; (right) Library Archives, licensed under CC BY 2.0)

For all these reasons, I am skeptical of some – but not all – of the things being claimed about the church-run Indian Residential Schools. Increasingly, I’m hearing that other Canadians are skeptical too.

What Needs to be Done?

The questioning critics strongly believe that something needs to be done because this issue is festering and polarizing Canadian society, not only between the purveyors of the official narrative and ourselves (those they call “deniers”), but also between Indigenous and non-Indigenous Canadians more broadly and, as I have heard, even within some Indigenous communities. A detailed poll of over 3,000 people by the Angus Reid Group late last year revealed deep (though uneven) divisions among Canadians on core elements of this issue. For example, while 19 percent think the “legacy of colonialism” is “a huge problem”, 17 percent think it is “not at all” a problem. While 55 percent believe Indigenous people do have and should have a special status, 45 percent think they should be treated like other Canadians. While 49 percent think the situation of Indigenous people as a whole has improved in the past 10-15 years, 38 percent think it has worsened. While 19 percent think Indigenous children were “purposely killed” at residential schools, 39 percent think any deaths were due to “neglect”, and 13 percent think they were due to “uncontrollable factors”. And on it goes. This stand-off is not serving Indigenous people, nor is it helpful in reaching an honourable and fair reconciliation.

Open wounds: Recent polling by the Angus Reid Institute revealed that Canadians are profoundly divided on issues related to the IRS’ legacy; the author believes that such division is not conducive to an honourable reconciliation. (Source of charts: Angus Reid Institute)

Let’s pretend for a moment that the Justin Trudeau government had actually made “denialism” a crime and consider the implications of enforcing it. Had that law been in place in 2021, it would become a crime to quote or reprint certain portions of the TRC Report. Technically, some of the statements by the commissioners themselves would be criminal. Then, as soon as Chief Casimir made her announcement referring to “confirmed” “remains” of “children”, it would have become a crime to (correctly) suggest that the ground-penetrating radar survey had merely shown subsurface “anomalies” that could just be disturbances from old excavations.

Let’s also say that a few reckless deniers said so anyway and were packed off to prison. What would happen when, three years later, Casimir suddenly started talking – as she has done – about “anomalies” while quietly dropping the other claims? Would she then join the other deniers in prison for “denying” the “facts” of the “mass graves”? Of course she would be spared. But what would happen to the imprisoned deniers? Now that the formerly criminal word “anomalies” suddenly reflected the official narrative, would they be quietly released in the middle of the night? And if they were, would they then get to sue the federal government for their mistreatment, and each collect a few million dollars in out-of-court settlements for the harassment and false imprisonment they endured?

Thousands of Canadians, both Indigenous and non-Indigenous, worked in residential schools. For their sake, for the sake of the churches who managed most of the schools, for the sake of Indigenous people and, indeed, for all Canadians, it is time to conduct a proper investigation of the claim that children were murdered in residential schools.

This seemingly fanciful scenario-spinning reflects the absurdity of criminalizing residential school “denialism”. Because really, there is no such thing; all we have are differences of opinion over the meaning of the available evidence and disputes concerning the body of facts at hand. Thankfully, there is a way out of this seemingly intractable impasse. We need to get at the truth in a way that will satisfy everyone. As the TRC commissioners themselves said, reconciliation depends on uncovering the truth.

First, the federal government should appoint a blue-ribbon RCMP task force to investigate the accusations that children are missing and possibly murdered at residential schools. The task force must have the expertise, resources and legal authority, backed by the necessary political will, to conduct a thorough investigation to its conclusion. Unfortunately, Indigenous organizations have so far resisted such a thorough criminal investigation – like the abortive criminal probe launched soon after the Kamloops allegations, which was suspended within days. But it needs to be done.

Second, if this task force finds evidence of malfeasance, a forensic investigation should be conducted in the schoolyards where people think residential schoolchildren were buried. (It’s important to be aware that to date, the only human remains found have been in neglected cemeteries, not any of missing children in schoolyards or the basements of churches.) It is worth mentioning again that the investigation must be conducted by competent independent professionals and not by either the churches or the Indigenous bands.

Third, if this investigation finds evidence that children were murdered, the school employees who are still living, both non-Indigenous and Indigenous, should be questioned and if there is evidence that they were involved in abusing or murdering children, they should be criminally charged and prosecuted to the full extent of the law. Also, the names of deceased employees who abused or murdered children should be published.

Finally, a report of the investigation should be tabled in Parliament and distributed to Canadians, just as the TRC Report was distributed.

Thousands of Canadians, both Indigenous and non-Indigenous, worked in residential schools. For their sake, for the sake of the churches who managed most of the schools, for the sake of Indigenous people and, indeed, for all Canadians, it is time to conduct a proper investigation, including forensic analyses, of the claim that children were murdered in residential schools. This is the only way to address the accusation that some Canadians are “denialists” and to ease the polarization of Canadian society on this very important human and public policy issue.

Rodney A. Clifton is a Professor Emeritus at the University of Manitoba and a senior fellow at the Frontier Centre for Public Policy. His most recent book, with Mark DeWolf, is From Truth Comes Reconciliation: An Assessment of the Truth and Reconciliation Commission Report (Sutherland House Press, 2024).
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C2C Journal

The Anti-Capitalist Dictionary: How to Read Between the Lies

Published on September 14, 2024

By

From the C2C Journal

By Peter Shawn Taylor

“Environmental racism” is frequently tossed about Canadian society these days. But what does it actually mean? It’s not about favouring white spruce trees over black spruce trees. Rather, it involves the twisting of basic economic principles into a vicious, politically loaded accusation. The same sense of confusion is sown with other linguistic tricks such as “organizational elder abuse”, “excessive net profits”, “renovictions” and “stakeholder capitalism”. As left-wing politicians and activists seek to redefine fundamental economic and financial concepts as malign forces and to recast socialist objectives as free-market values, Peter Shawn Taylor offers puzzled readers a practical guide to navigating the etymological fog.

‘When I use a word,’ Humpty Dumpty said in rather a scornful tone, ‘it means just what I choose it to mean – neither more nor less.’

—Alice Through the Looking Glass, by Lewis Carroll

Words can be like tiny doses of arsenic; they are swallowed unnoticed, appear to have no effect, and then after a little time the toxic reaction sets in after all.” That is how Victor Klemperer, a German Jew who miraculously survived Hitler’s Germany, described the Nazi regime’s manipulation of words and their meaning in his 1957 book The Language of the Third Reich. The endless public repetition of fascist idioms and phrases regarding race, duty and country, Klemperer argued, turned the German population into unthinking servants of the Nazi cause.

The approach in the Soviet Union was different in tactics but no less destructive. “Total power over the Word gives the Master of the Word a magical power over all communications,” wrote Russian historian Mikhail Heller in his 1988 book Cogs in the Wheel: The Formation of Soviet Man. By using fear and intimidation to control what its citizens could say, the Communist regime was able to control what they thought as well. “The Soviet language became the most important means of preventing people from acquiring more knowledge than the state wished,” explained Heller.

The power of words: As Holocaust survivor Victor Klemperer described in his book The Language of the Third Reich, the endless repetition of Nazi slogans and idioms about race and duty turned the German people into unthinking automatons in service to Adolf Hitler’s fascist regime.

Western democracies crushed Nazism and then faced down the Soviet Empire through intense military and economic competition as well as the promise of freedom. Today, however, these forces of linguistic control are again being wielded by propagandists embedded deep within our own society. It is now common for words to be assigned meanings that either signify the opposite of what they once did, or are bastardized in some way as to be unmoored from any permanent or coherent definition. And always with political purpose.

The redefinition of sex as socially-constructed gender and the creation of a multiplicity of gender identities – enforced by intense institutional pressure but lacking any scientific evidence or logic – is just one example of this destructive wordplay. The poisonous concept of “anti-racism”, which has become cover for the implementation of many explicitly racist policies, is another.

What were once benign notions of markets, entrepreneurship and the free exchange of ideas, goods and services have been corrupted and/or smeared by the left.

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As Trent University historian Christopher Dummitt recently pointed out in the National Post, a blizzard of new terms has been invented to remove the concept of personal responsibility from all public discourse. The homeless, once “vagrants”, are now referred to as “the unsheltered”, the free distribution of harmful illegal drugs has become “harm reduction”, and self-administered drug overdoses have been rebranded as “accidental poisonings”.

Everyone’s a victim. As Trent University historian Christopher Dummitt (bottom) has pointed out, current terminology regarding drug use erases any sense of personal responsibility; the free distribution of harmful illegal drugs is now called “harm reduction” and self-administered overdoses are “accidental poisonings”. (Sources of photos: (top) Ted’s photos – Stand With Ukraine, licensed under CC BY-NC-SA 2.0; (bottom) Christopher Dummitt)

The underlying purpose, Dummitt explains, is ideological. “The intention is clear: to remove stigma and any overt suggestion of personal responsibility,” he wrote. “The new names are meant to reorient our thinking so that we understand that the real causes of misfortune to be societal or systemic. If a word has shameful connotations, that seems to be enough to warrant change.”

The same conceptual reorganization is at play with how Canadians discuss fundamental economic and intellectual concepts as well. What were once benign notions of markets, entrepreneurship and the free exchange of ideas, goods and services have been corrupted and/or smeared by the left in the same way that personal responsibility has been erased from public conversations through the appearance of new words and meanings for drug use and other individual failings.

With this damaging process threatening the very conception of private property and individual economic freedom, C2C Journal has curated a list of 11 terms currently being used propagandistically by the left. It includes long-established words redefined in deliberately unsettling ways and tired old socialist objectives disguised as market-friendly innovations as well as some outright fabrications. We call this our “Anti-Capitalist Dictionary”. Each word or phrase listed below is introduced with an example of its typical current usage (that is to say, its misusage), along with the source of the example, and then a discussion/deconstruction of its flaws. Finally, we offer a truthful alternative to use in its place. As they say, forewarned is forearmed.

Child Care Deserts

Typical usage: “Saskatchewan has the highest proportion of children living in child care deserts by far.”

—Not Done Yet: $10-a-day child care requires addressing Canada’s child care deserts, by David MacDonald and Martha Friendly, May 2023

A “child care desert” refers to an area that is said to be short of daycare spaces. And while the federal government’s heavily subsidized, $10 per day child care program was promoted as the means to create a jungle of new spaces at a phenomenally low cost, Canada appears strangely awash in “deserts” as parents everywhere complain about a worsening shortage of spaces. Among child care advocates, this situation is cause for even greater government spending (or “investment” as they misleadingly put it). The desert must be defeated!

A self-inflicted “desert”: The dire shortage of childcare spaces across Canada is largely the result of federal policies that forbid or curtail the participation of for-profit centres in Ottawa’s $10 per day child care program. (Sources of photo: Global News)

As previous C2C Journal articles have shown, however, this rampant desertification is a direct result of a federal plan that explicitly discriminates against for-profit daycare providers. In many provinces, private operators deliver the majority of child care spaces. If the goal is to boost the supply of practically anything, the private sector is nearly always nimbler and more cost-effective than the public or non-profit sectors. For this reason, Ottawa’s attack on private child care providers is doing great harm to parents. It’s no coincidence that Saskatchewan is the Sahara of Canada’s child care deserts; it also has the nation’s lowest share of for-profit child care. By treating Canada’s child care shortages as some sort of external force of nature – one that only governments can withstand and conquer – child care activists are deliberately ignoring the importance of private capital and entrepreneurship to the daycare ecosystem.

Accurate alternative: “An absence of private sector supply.”

Denialism

Typical usage: “Residential school denialists employ an array of rhetorical arguments. The end game of denialism is to obscure truth about Canada’s Indian Residential School system in ways that ultimately protect the status quo as well as guilty parties.”

—Truth before reconciliation: 8 ways to identify and confront Residential School denialism, by Daniel Heath Justice and Sean Carleton, University of British Columbia website

“Denialism” is frequently used as a slur against anyone who questions an established narrative. Most recently it has been applied to those who challenge claims that Canada’s Indian Residential School system was a deliberate program of genocide. But it also serves to advance numerous other ideological agendas. For example, Ross McKitrick, an economist at the University of Guelph, Ontario well-known for his rigorous, science-based approach to climate change, notes that he’s often denounced as a “denialist” when he uses evidence to point out holes in accepted green energy policy orthodoxy. This includes revealing the true (and often astronomical) cost of policies to “fight” climate change.

Sticks and stones: For his science-based criticism of green energy policies, Ross McKitrick (left), an economist at the University of Guelph, is frequently tarred with claims he is a “denialist” by opponents unwilling to debate him on the merits of his arguments. (Sources: (left screenshot) Bridge City News/YouTube; (right photo) powerofgreatbarrierreef, licensed under CC BY 2.0)

“The facts are clearly on one side, but if you stand up and point this out, you get called a denier,” McKitrick says in an interview. The insult’s impact is intensified by the fact the term originally stems from denial of the Holocaust. Observes McKitrick: “Opponents are thus treating you like a psychology case, rather than engaging with you on the merits of your argument.” It is a thoroughly nasty dodge for activists who are unprepared to defend their own position. Asked whether he has a preferred term for someone who questions established beliefs from a fact-based perspective, McKitrick suggests, somewhat wryly, “glorious truth-teller.” That works for us.

Accurate alternative: “Glorious truth-telling.”

Environmental Racism

Typical usage: “Environmental racism is a direct by-product of colonialism.”

—Fast Talk on Environmental Racism in Canada, Canadian Human Rights Commission, February 16, 2023

“Environmental racism” is a deliberately provocative term invented to explain why low-income individuals and families tend to live in less desirable (and hence cheaper) neighbourhoods or areas. Given that black and Indigenous families have a greater likelihood of having low incomes than other groups, this outcome is now declared racist.

Prior to the modern-day habit of labelling every situation of unequal outcomes in this way, such a scenario was known to economists as Ricardian land rents, after 19th century British economist David Ricardo. It was Ricardo’s insight that the price of land is determined by its most productive use. If land on the outskirts of town or nearer a pulp mill is less desirable or less productive than land in a city’s downtown core or beside a lake, then it will also be cheaper – and thus more affordable for people with lower incomes.

Cheap room for rent: As 19th century British economist David Ricardo (left) first explained, the price of land is determined by its most productive use, which is why low-income families tend to live in less desirable – and less expensive – neighbourhoods. (Source of right photo: Shutterstock)

“Most people don’t want to live adjacent to heavy industry et cetera, so people with lower incomes tend to move into those areas,” economist McKitrick observes. But calling this process environmental racism “gets the cause and effect backwards,” he says. There is no prejudice at work; low-income people moving to cheaper areas is simply a demonstration of the market at work.

Accurate alternative: “Cheap land means cheap rent.”

Equity

Typical Usage: “Equity: the principle of considering people’s unique experiences and differing situations, and ensuring they have access to the resources and opportunities that are necessary for them to attain just outcomes. Equity aims to eliminate disparities and disproportions that are rooted in historical and contemporary injustices and oppression.”

—Guide on Equity, Inclusion and Diversity, Government of Canada, 2022

Words turned upside-down: As Wilfrid Laurier University finance professor William McNally points out, “equity” as currently practiced on campuses entails deliberate unfairness towards certain groups. The same linguistic inversion has occurred with the related terms “diversity” and “inclusion”.

Not that long ago, equity was defined as “the quality of being impartial; fairness,” as a desk copy of the 1988 Collins Concise Dictionary of the English Language explains. More recently, however, this definition has been turned on its head. “Equity”, as currently employed by governments, activists and other woke-infected institutions, entails the deliberately unequal  treatment of individuals in order to fabricate uniform outcomes between groups. Instead of being fair to all job candidates, for example, equity now requires that individual applicants be treated very differently based on group membership or characteristics such as race, ethnicity, sex, gender or disability.

“My own school is a great example of this inherent unfairness,” says William McNally, a business professor at Wilfrid Laurier University’s Lazaridis School of Business and Economics in Waterloo, Ontario and an outspoken critic of diversity, equity and inclusion policies. “We now have teaching positions that are only available to black or Indigenous applicants. Whites are not allowed to apply,” he says in an interview. By suppressing or even abandoning the key criterion of individual merit, the school’s hiring process is being manipulated to achieve a particular, ideologically-driven outcome that is unfair to most potential candidates. In similar fashion, McNally observes, diversity has come to mean “people who look differently, but all think the same.” And inclusion now means the deliberate exclusion of many qualified candidates.

Accurate alternative: “Blatant favouritism.”

Excessive Net Profits

Typical Usage: “The Committee recommends that the Government of Canada consider implementing policies to effectively tackle excessive net profits in monopolistic and oligopolistic sectors in the food supply chain, which are driving up prices for consumers.”

—Report of the Standing Committee on Agriculture and Agri-Food, House of Commons, May 2024

A recent House of Commons Agriculture and Agri-Food subcommittee report on food prices concocted the phrase “excessive net profits” to attack grocery companies. While politically useful, given popular concern over rising food costs, it betrays a fundamental lack of knowledge about accounting and prices. It is redundant to refer to “net profits”, as profits are already calculated on a net basis. If the intent is to examine some share of those profits, the term unhelpfully fails to indicate which items should be netted out.

Villainizing the retailer: A recent House of Commons subcommittee blamed food inflation on the “excessive net profits” of food stores. In fact, grocery retailer Loblaws’ profit margin is a measly 3.4 percent. (Source of photo: BlogTO)

As for the concept of what constitutes an excessive level of profits, that is an entirely subjective matter beyond the ken of any subcommittee. The profit margin (net earnings divided by gross revenue) at Loblaw Companies Ltd., the corporation at the centre of today’s political ire about food inflation, is a measly 3.4 percent, based on its most recent financial statements. By way of comparison, the profit margin at online retailer Amazon is a robust 9.1 percent, while at computer chip manufacturer Nvidia it’s an eye-popping 55 percent. How excessive is that? With store-bought food inflation peaking at 11.4 percent in 2023, the rising cost of food would be a problem for Canadians even if Loblaw operated on a break-even basis.

By misidentifying the problem of profits, the Liberal-dominated subcommittee promotes the socialistic notion that government has a legitimate role in setting prices and establishing an appropriate level of income across industries. As the devastating effects of rent controls on the supply of rental housing readily illustrate, this is complete folly. Profit is the essential inducement for entrepreneurs to provide needed goods and services. And rising profits in a given industry or in the production of a given good or service signal that there is opportunity for additional profitable competition; this, in turn, brings prices back down. Canada is already experiencing a productivity crisis driven by a lack of capital and investment in productivity-enhancing machinery; telling entrepreneurs there is a government-mandated upper limit on their profitability will only exacerbate this potentially catastrophic problem.

Accurate alternative: “There is no competition without profit.”

Financialization

Typical usage: “The financialization of housing is recognized as a trend that is undermining the realization of the right to adequate housing.”

—The Financialization of Housing: A Summary Report for the Office of the Federal Housing Advocate, by Martine August, June 2022

What used to be known as ready access to capital – and considered a good thing – has been ominously relabeled as “financialization”, and become the all-purpose boogeyman of Canada’s housing crisis. Rather than pointing to the obvious imbalance between constrained housing construction and soaring demand caused by runaway immigration, the Office of the Federal Housing Advocate (FHA) repeatedly claims that housing-industry investors seeking to earn a return on their capital are the true cause of Canada’s housing affordability crisis. And the FHA’s solution is to eliminate the profit motive from the housing supply by advocating for a government/regulatory takeover of the industry which would make it impossible for entrepreneurs to survive.

The boogeyman of the housing industry: According to the Office of the Federal Housing Advocate, “financialization” is to blame for Canada’s current housing crisis, and the solution is to eliminate entrepreneurs and profit from the entire sector. (Source of photo: Colin N. Perkel/Shutterstock)

The fight against financialization also has the FHA demanding that Ottawa erase any tax benefits associated with real estate investment trusts (REITs). Such a policy, as an EY consultancy report (link requires signing in) found, would “slow growth in the supply of available rental units” and thus worsen the housing crisis. Despite an earlier promise to stamp out financialization, however, Ottawa recently promised not to levy any new taxes on REITs. This was a rare wise move by Ottawa on housing policy. Canada requires more investors, more real estate developers and more property managers. Without the enormous financial resources and deep expertise of motivated real estate investors, including REITs, it will be impossible to meet the country’s need for 3.5 million new homes by 2030.

Accurate alternative: “Building a lot of homes requires a lot of money.”

Living Wage

Typical usage: “The living wage is a bare-bones calculation that looks at the amount that a family of four needs to earn to meet their expenses.”

—Living Wage for Families BC website

Promoted by social advocacy groups as a replacement for the minimum wage, a “living wage” is always much higher than the legal minimum since it is intended to allow a sole earner to support a family not merely with bread on the table and a roof over their heads, but with other amenities such as holidays, a savings account and a gift budget. In other words, it is intended to provide a single-income household with a middle-class lifestyle.

Yet research by the Canadian Federation of Independent Business shows that only 1.5 percent of minimum-wage earners are single parents with a child to support. Presumably, even fewer comprise a 1950s-style nuclear family with one wage-earner and one stay-at-home parent. The vast majority of minimum-wage earners are actually under 25 and living with their parents. Accordingly, replacing current minimum wages with a living wage of $25 per hour or more will not make life better for struggling families. Rather, it will harm the economy’s youngest and least employable workers by making them too expensive to hire. A better approach can be found in Alberta, where the minimum wage for workers under 18 years is two dollars less per hour than for adults, reflecting their lower productivity and greater need for training.

A tiny sliver of the pie: According to research by the Canadian Federation of Independent Business, a mere 1.5 percent of minimum wage earners support a child, while 59 percent live at home with their parents. The imposition of a universal – and much higher – “living wage” would thus price many unskilled teenagers out of the workforce.

“Living wage” is also an example of the left’s frequent linguistic tactic of framing market-based alternatives to their favoured policies as despicable, if not deadly. What is the opposite of a living wage? It must be a death wage.

Accurate alternative: “Youth-employment-reducing wage.”

Organizational Elder Abuse

Typical usage: “Lions Housing Centres and the Lions Club of Winnipeg have been accused of inflicting ‘organizational elder abuse’ on seniors because of the way they sold Lions Place to a for-profit real estate company in 2023.”

— “Tenants of former Lions Place victims of ‘organizational elder abuse’: report” by Kevin Rollason, Winnipeg Free Press, April 23, 2024

This phrase appears to have been invented by the left-wing lobby group Canadian Centre for Policy Alternatives (CCPA) in a report on the sale of a Winnipeg seniors’ home run by the Lions Club, a charitable organization, to a private firm earlier this year. A Betrayal of Trust: Exploring the Financialization of Lions Place in Winnipeg as a Case of Organizational Elder Abuse offers no evidence that residents of the home have been mistreated in any way. Rather, the mere fact that the new owner, Mainstreet Equities, intends to make a profit while continuing to operate the facility amounts to “elder abuse” in the CCPA’s eyes. (Note that the report also makes use of the bogus term “financialization” for a twofer of leftist linguistic misdirection.)

Inventing abuse: The recent sale of a seniors’ home in Winnipeg was declared “organizational elder abuse” by the Canadian Centre for Policy Alternatives, reflecting the left-wing view that making a profit while delivering care is somehow illegal or immoral. (Source of photo: Josh Crabb/CBC)

“Organizational elder abuse” is an insult to the entire private sector and reminiscent of campaigns that seek to banish for-profit operators from other sectors dominated by high-cost, inefficient public-sector unions, such as health care and child care. The fact that actual elder abuse is a criminal act promotes the left-wing notion that even the most basic economic function of earning a profit is somehow illegal or immoral.

Wordplay aside, the private sector has a critical and successful role to play in the provision of assisted-living and long-term care for seniors in a number of provinces, as this and this C2C article described. And, judging by the long waiting lists for obtaining residency in many of these centres, seniors generally like what these companies are offering.

Accurate alternative: “Asset sold by a motivated seller to a willing buyer.”

Renoviction/Demoviction

Typical usage: “Renoviction is a huge source of housing loss.”

—Ontario Renoviction Report 2024, ACORN Canada, February 2024

So far, the anti-capitalist terms evaluated have employed real English words that can be compared to their ordinary, historical or technical meanings. Here, we encounter complete gibberish. “Renoviction” or “demoviction” are portmanteaus  invented to describe the situation in which a landlord evicts existing tenants in order to clear the way for a substantial renovation to an apartment that can then be re-let at higher rent, or tears down the entire building to put up something new, again to generate greater revenue.

Why not let it rot instead? While renovations improve the local housing stock, some cities would rather stand in the way of progress and have passed renoviction bylaws preventing landlords from removing tenants in order to fix up their apartments.

While these processes are perfectly legal under certain conditions – and wholly understandable given the need for constant housing renewal – they have lately become nasty insults used by housing advocates and politicians to denigrate landlords generally. Some cities are even enacting bylaws to prevent both practices, erasing landlords’ property rights as owners and putting tenants in control of buildings they do not own. Such policies will clearly discourage further investment in housing at a time when the country desperately needs more and better houses. Investing one’s own money to improve the local stock of housing was once considered a good thing for everyone. Today, however, some politicians would rather let it all rot. The solution lies in recognizing landlords as the best-situated and most-effective custodians of the country’s rental stock.

Accurate alternative: “Improving Canada’s housing stock at no cost to taxpayers.”

Responsible Investing/Sustainable Investing/Impact Investing

Typical usage: “Responsible investment (RI) refers to the incorporation of environmental, social and governance factors (ESG) into the selection and management of investments. RI has boomed in recent years as investors have recognized the opportunity for better risk-adjusted returns, while at the same time, contributing to important social and environmental issues.”

—Responsible Investment Association website

“Responsible”, “sustainable” or “impact” investing holds that investors should weigh a variety of non-financial goals when choosing where to put their money. The goal is to “do good” with one’s investments by, for example, choosing green energy firms over those in the oil and natural gas sector. But adding moralistic objectives to one’s investment mix is “delusional”, writes Aswath Damodaran, a widely-respected guru of financial valuation at the Stern Business School at New York University. It is also another example of the twisted language of ideologically-driven alternatives, similar to “living wage” as discussed above. Having identified a practice as “responsible” investing, all other forms of investing – every stock, every bond, every mutual fund, every holding in every pensioner’s retirement fund – must implicitly be irresponsible.

More like “irresponsible” investing: Financial valuation expert Aswath Damodaran of New York University’s Stern Business School considers the inclusion of environmental, social and governance (ESG) goals as part of “responsible” or “sustainable” investing to be “delusional”, because of the additional costs and losses it imposes on investors.

While the vast majority of impact investors believe their ESG-flavoured decisions are costless – that is, have no effect on their overall investment returns – diverting their focus away from financial performance inevitably lowers returns because it constrains the list of potential investment opportunities, as Damodaran points out. It also leads investors to tolerate inefficiency and costly diversions among the “sustainable” companies they favour. As Damodaran observes, “After 15 years and trillions invested in its name, impact investing, as practiced now, has made little progress on the social and environmental problems that it purports to solve.” As he concludes, “Is it not time to try something different?” Pushback against these investment techniques is well underway in the U.S., and just beginning in Canada.

Accurate alternative: “Making less money while doing no good.”

Stakeholder Capitalism

Typical usage: “Stakeholder capitalism is not about politics. It is not a social or ideological agenda. It is not ‘woke.’ It is capitalism.”

—The Power of Capitalism, by Larry Fink, 2022 letter to Blackrock shareholders

Popularized by World Economic Forum founder Klaus Schwab, “stakeholder capitalism” involves corporations making decisions that may go against the best interests of their shareholders by pursuing the interests of other groups – or “stakeholders” – such as government regulators, community activists, fashionable global causes or the public at large. This can include accommodating the demands of organizations explicitly hostile to the company and its industry, as well as a multiplicity of other targets comprising social and environmental indicators unrelated to the firm’s core business. Climate-related “Net Zero” commitments by various corporations are an obvious current example.

“Under stakeholder capitalism, CEOs and boards are supposed to weigh all these different competing interests,” says Laurier finance professor McNally in an interview. “But they get to choose which ones – it could be gender equity or decarbonization or racial social justice. And this is a profoundly undemocratic process. The shareholders who actually own the company don’t have any say in it.” Not surprisingly, these corporate fetishes rarely come cheap, and there is evidence that stakeholder-focused companies earn lower returns than good old-fashioned shareholder-driven ones.

Spending someone else’s money: As Nobel Prize-winning economist Milton Friedman (left) noted in a 1970 New York Times essay, so-called “stakeholder” capitalism – subordinating shareholders’ rights in favour of other interests – is tantamount to theft. At right, activists protest Chevron’s annual shareholder meeting. (Source of right photo: Rainforest Action Network, licensed under CC BY-NC 2.0)

For the alternative viewpoint, McNally points to a famous 1970 New York Times essay by Nobel Prize-winning economist Milton Friedman. In it, Friedman argued that executives who allow political or social justice interests to distract them from pursuing their shareholders’ best interests – above all, safeguarding their capital – are “spending someone else’s money” on pet projects and should be considered guilty of theft. Nonetheless, advocates such as Fink are now promoting stakeholder capitalism – what Friedman called “pure and unadulterated socialism” – as the only true form of capitalism. It is a complete inversion of reality.

Accurate alternative: “Playing politics with other people’s money.”

Conclusion

The above list is obviously not exhaustive. Indeed, it is barely a beginning. The primary purpose of the Anti-Capitalist Dictionary is to remind readers that words matter and alert them to the widespread presence of corrupted, concocted or bogus terms in general usage. Calling wind turbines “green” or “sustainable” energy, to mention some additional possible entries, not only engenders positive feelings among many people, but influences their thinking about what these things actually are and how they work. It is thus useful that Alberta Premier Danielle Smith, for example, now refers to wind and solar power as – entirely accurately – “intermittent and unreliable”. This draws attention to the fact they cannot be relied upon to serve as base-load power in the way that nuclear, natural gas-fired or hydroelectric facilities can and do. There is nothing sustainable about an energy source that cannot be trusted when needed.

Having identified a practice as ‘responsible’ investing, all other forms of investing – every stock, every bond, every mutual fund, every holding in every pensioner’s retirement fund – must implicitly be irresponsible.

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Beyond these specific examples, the Anti-Capitalist Dictionary’s other purpose is to reveal the damage being done to fundamental economic concepts that are crucial to the flourishing of a democratic society. It has been proven time and again throughout history (and often at great cost) that markets – the free and open exchange of ideas, goods or services – are the best and most efficient method of determining values, assessing needs and allocating resources. Today, however, as in totalitarian regimes of the past, we are witnessing a determined effort to replace time-proven market mechanisms with systems that impose government interference and diktat as the operating devices.

One of the main tools for this revolution is language. In this way, landlords have become cold-hearted “renoviction” machines, corporations stand accused of earning “excessive net profits” at the expense of hapless families, capital investment in new housing – “financialization” – is to blame for Canada’s housing crisis, the legitimate sale of a building is “elder abuse”, heterodox thinkers are “denialists”, socialism is really capitalism, and so on down the rabbit hole. Words have become weapons aimed at destroying markets and individual freedoms. This must be resisted.

Making lies truthful and murder respectable: George Orwell famously warned of the many linguistic tricks and falsehoods used by propagandists in his 1946 essay Politics and the English Language. The only defence against this onslaught of confusion, he argued, was a rigorous commitment to truth and clarity in one’s own writing and speech. (Source of right photo: Vic Hinterlang/Shutterstock)

In his famous 1946 essay Politics and the English Language, George Orwell anticipated many of the linguistic tricks and falsehoods described above. “Political language,” he wrote, “is designed to make lies sound truthful and murder respectable, and to give an appearance of solidity to pure wind. One cannot change this all in a moment, but one can at least change one’s own habits.” The truth starts one word at a time.

Peter Shawn Taylor is senior features editor at C2C Journal. He lives in Waterloo, Ontario.

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C2C Journal

Parks Canada Tries to Cancel Sir John A. Macdonald in his Own Home

Published on September 1, 2024

By

From the C2C Journal

By Greg Piasetzki

“You can’t go home again,” American novelist Thomas Wolfe once wrote. Should the same advice apply to the home of Canada’s most important political personality? Greg Piasetzki first visited Bellevue House, one-time Kingston abode of Canada’s founding father Sir John A. Macdonald, when he was a university student in the 1970s. Now, following a controversial renovation of the site by Parks Canada that aims to tell “broader, more inclusive stories about Canada’s first prime minister” – a makeover that includes signs denouncing Macdonald as “a monster” in his own home – Piasetzki returns to Bellevue House to take the measure of the changes.

When my wife and I were students at Queen’s University in Kingston, Ontario in 1978, we often spent our weekends enjoying the city’s many delightful amenities, including sailing on Lake Ontario and visiting local historic sites. Among the places we frequented was Bellevue House, the one-time home of Kingston’s most famous resident and Canada’s first prime minister, Sir John A. Macdonald.

Built in 1840 by a wealthy local merchant and rented to Macdonald and his wife Isabella in 1848-1849, the house is a striking example of the Italianate style of architecture that was new at the time and quickly became popular among the well-to-do. With expectations that Kingston might soon become the capital of Canada, the ambitious Macdonald settled into the glamourous residence as a recently-elected legislator for Canada West (present-day Ontario) in pre-Confederation Canada.

Bellevue House was the Kingston, Ontario home of Sir John A. Macdonald, Canada’s first prime minister, (top left) and his wife Isabella (top right) in the 1840s; it was later purchased by the federal government ahead of Canada’s 1967 Centennial and designated a National Historic Site in 1995. At bottom, the house circa 1891. (Source of bottom photo: Courtesy of Agnes Etherington Art Centre)

It was not a happy time for the young family, unfortunately. The rent on the house was beyond their modest means and their first son, John Jr., died there as an infant. The Macdonalds left Bellevue House shortly afterwards. The house remained a private residence until the federal government purchased it in 1964 and turned it into an historic park as part of Canada’s 1967 Centennial celebrations; it was designated a national historic site in 1995. When we first visited, Bellevue House looked every one of its 138 years.

Despite its fascinating backstory, Bellevue House in 1978 was a rather dreary experience. There was no bright and airy visitor centre on the grounds to welcome guests, as there is now. The house itself was poorly lit and signage inside said little about Macdonald or his many accomplishments. (Perhaps because most visitors learned all about him in school.) Several of the upstairs rooms were closed to the public and the washrooms were located in a grim basement. The surrounding gardens were also quite spartan. Visitors mostly came to admire the architecture and period furnishings (or what they could make out in the gloom) and pay homage to Canada’s founding father.

Major renovations were carried out in the 1980s, including construction of a reception centre where the carriage house used to be. Two upstairs rooms were re-opened as period bedrooms and the basement was returned to its original role as a scullery; the public washrooms were moved to the new visitor centre. Despite the improvements, however, the house’s aging infrastructure – floors, wiring, roof, and so on – remained largely untouched and slowly rotted away during the ensuing years.

Given the impressive modernization effort, Bellevue House is arguably in better shape today than when it was first built.

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In 2012, Prime Minister Stephen Harper’s Conservative government dramatically reduced Parks Canada funding as part of its plan to return the federal budget to balance. Along with many other historic sites across the country, Bellevue House had its opening hours and staff sharply reduced. Necessary structural repairs were also put off. By 2017 it was in such bad shape that it was closed year-round. This past May it was finally reopened to the public. According to Parks Canada, which oversees Canada’s historic sites, the “extensive renewal” of Bellevue House now “tells broader, more inclusive stories about Canada’s first Prime Minister, Sir John A. Macdonald.” It’s a good news/bad news situation.

“Extensive renewal”: Bellevue House was closed in 2017 due to its deteriorating condition; Parks Canada re-opened it to the public in May 2024 following a comprehensive modernization project. Shown, Bellevue House undergoing repairs in 2020. (Source of photo: Bellevue House National Historic Site/Facebook)

 

 

First the Good News

This summer my wife and I returned to Bellevue House for the first time since our student days. We are pleased to report it looks fantastic. The new stucco, moulding, panelling, paint and roof work have the place literally gleaming. The gardens have been enlarged and are now well-suited to a leisurely ramble. A spacious parking area has also been added since we last visited. The well-lit rooms are packed with decorative and practical articles from Macdonald’s era. And a team of eager young staff seem well-informed and keen to engage with visitors, although they’ll leave you alone if you prefer to wander at your own pace.

Given the impressive modernization effort, Bellevue House is arguably in better shape today than when it was first built. And that is important. While Macdonald’s short stay at Bellevue House was not a particularly happy one, the building itself is clearly part of Canada’s political and historical heritage. It certainly has a stronger claim on our patrimony than the many colonial-era inns throughout New England that boast “George Washington once slept here” have on America’s past. As Canada’s most important historical figure, part of Macdonald’s legacy is embodied in this house. And now it has been returned to the state of its glory days in the 1840s when Kingston was a city of destiny and Macdonald a young politician on the move. That alone is a very good thing.

This old house looks great: The renovations of Bellevue House have transformed the structure into a beautiful representation of upper-class living in pre-Confederation Canada. Clockwise from top left: the visitor centre, Parks Canada staff in period garb, the dining room and the parlour. (Sources of photos: (top and bottom left) Bellevue House National Historic Site/Facebook; (bottom right) Dan Taekema/CBC)

Then the Bad News

Unfortunately, Bellevue House has become yet another battlefield in the federal Liberal’s war against what are sneeringly referred to as “dead white males” and the alleged evils of colonialism. As such, it reflects the lamentable decline in historical competency throughout Parks Canada’s portfolio. Bellevue House further reveals the apparent requirement under the Justin Trudeau government’s sweeping policy of “reconciliation” that Indigenous opinion be inserted into all possible government activities and institutions, regardless of relevancy or accuracy. As such, no opportunity is missed to paint our first prime minister in as unfavourable a light as possible. The goal, it appears, is to cancel Macdonald in his own house. This makes for a rather odd visitor experience.

After making one’s way through the welcome centre, guests are confronted with a variety of messages along the path to Bellevue House. Purportedly garnered from comments by earlier visitors, the messages range from entirely factual, such as, “We wouldn’t have Canada without him,” to the deliberately unsetting “He was a monster.” Without any context for this commentary, visitors – and especially impressionable young schoolchildren – will quickly figure out which responses comprise the “proper” view of the man.

The bad news: In keeping with the Justin Trudeau government’s apparent mission to denigrate and erase important figures from Canada’s colonial history, a sign on the path to Bellevue House claims Macdonald was a “monster”. (Source of photo: Dan Taekema/CBC)

The federal government’s plan to tell “broader and more inclusive stories” about Macdonald is as subtle as a sledgehammer. According to its opening-day press release, Parks Canada “formed working groups with Indigenous partners, culturally diverse members of Kingston and area communities…to share stories and develop new exhibit content.” Native Canadians may have plenty of stories to tell about Macdonald (although no Indigenous person alive today knew Macdonald personally or had any direct experience of him). But are they historically true and relevant to his time at Bellevue?

As visitors make their way through the house, they will notice nearly every room has some sort of aboriginal artifact on display. Some additions are modest and easily overlooked. On the main floor, for example, a dining room filled with Victorian-era dishes, candelabra and other knick-knacks also holds a side table with a collection of indigenous herbs such as sweetgrass, tobacco and sage; there are also books of native art on the shelves. It seems unlikely any of this would have been here when Macdonald rented the house. Then again, nearly all the items on display have no direct connection to Macdonald.

Upstairs the mood turns far more serious. A nursery with cradle (possibly the only authentic Macdonald artifact in the entire house) evokes a somber mood given the death of John Jr. On display in the same room, however, is a cradleboard used to secure an aboriginal infant to her mother’s back. And on the walls are excerpts from Macdonald’s speeches in the House of Commons promoting residential schools as the means to assimilate native children into Canadian society.

Repeat after me, colonialism, genocide and racism: Bellevue House is incongruously filled with numerous Indigenous artifacts and informational displays that attack or undermine Macdonald’s many great accomplishments. (Source of photo: Bellevue House National Historic Site/Facebook)

The obvious goal is to remind visitors of the impact residential schools had on aboriginal children in the very bedroom where Macdonald’s own child died. If visitors still don’t get the message, a video screen blares out interviews with residential school “survivors” on an endless loop. Children as young as four-years old, guests are informed, were forcibly removed from their families and sent to such schools, perpetrating “violent assimilation and abuse”. We are meant to have no sympathy for Macdonald’s own tragic loss.

In other second floor rooms, informative panels variously describe Macdonald the man, the politician and nation builder. These achievements – saving the Canadian colonies from being swallowed up by the United States, bringing them together into Confederation and binding the country with a transcontinental railway, among other feats of statesmanship – will be familiar to anyone who has read one of the many biographies of Macdonald, including Richard Gwyn’s magnificent two-volume work.

But wherever Macdonald’s very real achievements are mentioned, they are always married with some sort of attack on his policies, personal character or the era in which he lived. Besides residential schools, this includes the starvation of Indigenous tribes on the Prairies in the 1890s, the Chinese head tax and on and on. “His vision for Canada did not include everyone,” states one sign, deliberately undercutting his commitment to Canadian democracy. A lexicon helpfully defines key terms visitors will encounter repeatedly throughout the house: colonialism, genocide, racism et cetera.

“Stories” in Abundance, Truth in Short Supply

At Bellevue House’s reopening ceremonies in May, Rodrick Donald Maracle, Chief of the Mohawks of the Bay of Quinte, exclaimed, “Macdonald supported oppression of Indigenous Peoples’ identity; their language, spirituality, the places they came from were stripped from them…The new exhibits at Bellevue House provide a place where truths about Macdonald are able to be fully discussed.”

Parks Canada controls the narrative by choosing which ‘facts’ to present and which to omit. Indeed, it deliberately misses numerous opportunities to provide visitors with crucial ‘non-biased’ facts about Macdonald’s actual accomplishments and beliefs.

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Maracle’s unrestrained antipathy towards Macdonald is clearly the prime example of the “broader and more inclusive stories” Parks Canada wants Bellevue House to tell. Despite its explicit mandate to “protect and present nationally significant examples of Canada’s natural and cultural heritage and foster public understanding,” Parks Canada makes no effort to let visitors know which stories are legitimate and which are pure fiction.

In an interview with a travel writer for The Globe and Mail, Tamara van Dyk, Bellevue’s Visitor Experience Manager, said, “We can’t tell [visitors] how to feel about this history. But we can help them to understand this history…we share facts, non-biased facts.” This is a transparent cop-out; Parks Canada controls the narrative by choosing which “facts” to present and which to omit. Indeed, it deliberately misses numerous opportunities to provide visitors with crucial “non-biased” facts about Macdonald’s actual accomplishments and beliefs. (The Globe article is also noteworthy for its grotesque error in claiming the “confirmation, in 2021, of hundreds of unmarked graves discovered on the grounds of Canada’s residential schools.” There was never any such “confirmation” and, where excavations at suspected grave sites have been subsequently performed, no human remains have been unearthed.)

Controlling the narrative: Rodrick Donald Maracle, Chief of the Mohawks of the Bay of Quinte, used the re-opening ceremonies at Bellevue House to declare that “Macdonald supported oppression of Indigenous Peoples’ identity.”

Among the ample exculpatory evidence about Macdonald missing from Bellevue House’s numerous information plaques and displays is that most Indigenous students during Macdonald’s era went to day schools, not residential schools. Further, between 1891, when Macdonald died, and 1950, half of all residential school students dropped out after grade 1, hardly indicative of a program of “violent assimilation”. Children at residential schools were also sent home to their parents for a two-month summer holiday every year and, if practical, for the Christmas and Easter holidays as well. These facts – verifiable and true – are entirely inconsistent with the suggestion Macdonald deliberately plotted genocide, cultural or otherwise.

Also unmentioned is the Macdonald government’s extremely successful smallpox vaccination campaign for native Canadians. Over a period of more than 20 years, the Government of Canada sought to inoculate every Indigenous resident. Some natives were inoculated twice and, in at least one instance, a group of natives received their shots before local white residents did. If genocide was Macdonald’s goal, why go to such trouble to save so many Indigenous people from disease?

Similarly, despite the surfeit of Indigenous content in nearly every room, no mention is ever made of Macdonald’s many friendships with prominent aboriginal Canadians. This includes Oronhyatekha (aka Burning Cloud), a member of the Six Nations Confederacy who attended the Mohawk Institute Residential School and later graduated from the universities of Toronto and Oxford. Oronhyatekha campaigned for Macdonald in the 1872 election and later named his first child after him.

Despite the surfeit of Indigenous content in Bellevue House, there is no mention of Macdonald’s friendship with several prominent aboriginal Canadians, including Oronhyatekha, aka Burning Cloud (left) and Kahkewaquonaby, aka Peter Jones (right). Both earned university degrees (Oronhyatekha also attended a residential school) and played significant roles in Macdonald’s political campaigns.

Another close contact was Kahkewaquonaby (aka Peter Jones), the head chief of the Mississauga of New Credit, who received his medical degree from Queen’s University in 1866 and acted as a political organizer for Macdonald. He was also consulted on changes to the federal Electoral Franchise Act in 1885, an effort by Macdonald to give all native Canadians the vote, but which was stymied by his political opponents.

As to the Chinese head tax, the historical record shows Macdonald was a consistent foe of the idea; his instincts were always to defend minority rights. It was his political adversaries, largely anti-immigrant nativists in British Columbia, who forced Macdonald’s hand on the matter. When head tax proponents first demanded a $100-per-person tax, he appointed a Commission that countered with a very modest $10. And while Macdonald’s government eventually settled on $50, the tax had no appreciable impact on Chinese immigration. It was Macdonald’s Liberal successor, Sir Wilfrid Laurier, who hiked it to an unaffordable $500, effectively shutting down Chinese immigration for many years.

The Summing Up

Parks Canada’s revitalization of Bellevue House presents an opportunity to make a meaningful contribution to the debate about Macdonald’s place in our country’s history at a time when his reputation has come under assault from many sides. Clearly, this effort is not entirely successful. A magnificent renovation and modernization project has been marred by decolonization faddism. But is the good of its physical make-over outweighed by the bad of the historical nonsense?

Putting myself in a judge’s seat and based on my experiences at the property in 1978 and today, I find the changes to Bellevue House are, on balance, a benefit to Canada. The haphazard insertion of Indigenous artifacts in the room displays and the validation of untrue or hopelessly biased “stories” about Macdonald is certainly disconcerting and distracting at times. Yet many of these additions are so irrelevant or harmless – the native herbs in the dining room, a red ribbon dress in Macdonald’s own dressing room – that the visitor can easily disregard them.

Bellevue House ought to be seen as a physical manifestation of Macdonald and his enduring importance to Canada. And that alone is reason for hope.

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Other additions are harder to overlook: a sign proclaiming Canada’s first prime minister to have been a monster, the video and audio barrage inside the house as well as the repeated efforts at undercutting Macdonald’s many political accomplishments. Every room upstairs makes some claim to this effect. And while initially grating, over time it all becomes rather silly. What calumny will they come up with next? The cumulative effect is so incongruous and contextually out-of-place that eventually one becomes numb to it – the way our brains tune out an unpleasant smell. And having done that, all that’s left is the house itself: a magnificent example of colonial-era British Canada.

Parks Canada’s attempted cancellation of Macdonald in his own residence was always an absurd mission. Unlike the erasure of his name from various schools or other buildings and landmarks across the country, or the toppling of his statues, Bellevue House has not been removed as a physical presence. It still stands. Remember, the only reason Ottawa owns the house in the first place and then spent so long fixing it up is, as its national historic site designation states, because “it is associated with Sir John A. Macdonald, a Father of Confederation and Canada’s first Prime Minister.” Visitors to the site are not drawn there by a desire to learn more about his personal flaws or to view a random collection of Indigenous bits and pieces. Rather the magnetic force is and always has been Macdonald’s own unparalleled significance as a national figure. And with most of these actual historical achievements given at least grudging acknowledgement throughout the house, any discerning visitor should be able to separate the numerous grains of truth from the vast bushels of chaff.

For all time: Macdonald’s significance as Canada’s pre-eminent statesman is what draws visitors to Bellevue House. And this record of achievement is sturdy enough to survive any attempt to cancel him, even by the current federal government. Shown, Macdonald, standing at centre, in Robert Harris’ famous painting Fathers of Confederation, circa 1884. 

Bellevue House ought to be seen as a physical manifestation of Macdonald and his enduring importance to Canada. And that alone is reason for hope. Given the quality and scale of the renovations, the site will easily outlast our current Liberal government and, one can assume, society’s recent ahistorical convulsions as well. Video screens, red dresses and wall plaques are easily removed. But the house itself is going no where. After many perilous and grim years, Bellevue House is back better than ever. The same will eventually hold true for Macdonald himself. Cultural fads and social hysterics come and go, but his legacy – the legacy of Canada as an improbable country that became one of the world’s most successful and stable democracies – is here to stay. Like his house, it just needs a little sprucing up.

Greg Piasetzki is an intellectual property lawyer with an interest in Canadian history. He lives in Toronto and is a citizen of the Métis Nation of Ontario.

Source of main image: Bellevue House National Historic Site/Facebook.

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