WP_Post Object
(
    [ID] => 3880
    [post_author] => 2
    [post_date] => 2022-02-24 08:30:30
    [post_date_gmt] => 2022-02-24 08:30:30
    [post_content] => 

The isolation, loss, and uncertainty of the pandemic have caused a sharp spike in demand for mental health care, but the system is not providing the help people need.

Chelsea, a 33-year-old part-time CrossFit coach, managed her lifelong anxiety by keeping herself busy and physically active, but the pandemic lockdowns and social distancing measures deprived her of those essential coping mechanisms. Suddenly she found herself alone at home and her anxiety, which had been acting up since 2018, became a serious problem. A resident of Edmonton, Canada, Chelsea tried to find a therapist within the public health-care system who could see her for free or on a sliding scale. But the waiting lists were long, and she was unable to afford a private therapist. She tried BetterHelp, a company that provides web-based therapy, but stopped when she realized she had to pay extra to speak with a therapist via video camera. She also tried a free phone service through the Edmonton municipality, but she needed long-term therapy—not a one-time chat.

Chelsea was on two separate wait lists for over two years but did not receive any updates so, to her frustration, she had no idea when her turn would be. Recently, thanks to a new job with improved benefits, she was finally able to find a therapist in the private system.

Canada’s national health-care system, which, for the most part, is publicly available and funded through contributions from the federal and provincial governments, has been stretched to its limits by the pandemic. But even in better times, before COVID, mental health care was difficult to obtain. The national health-care system places a priority on physical health, with a particular focus on critical and emergency medicine. But now, after two years of extreme stress caused by isolation, unemployment, uncertainty, loss, and increased family responsibilities, the demand for mental health care has spiked.

A recent survey by the Canadian Mental Health Association found that the number of Ontario residents currently seeking mental health care has risen to 24 percent, up from 9 percent in 2020. According to another survey conducted in the fall, about one in five Canadians rated their mental health as “poor,” while half the respondents said they were worried about a lack of access to care.

Dr. Simon Sherry, a clinical psychologist and professor at Dalhousie University in Halifax, said his waiting list has risen from 150 pre-pandemic to about 450 people today. “In Nova Scotia, poor mental health has become statistically normal,” he said, adding that people with pre-existing conditions are having “an especially rough time.” The pandemic has left them with physical and psychological scars.Dr. Karen Hetherington, a faculty lecturer at McGill’s School of Social Work, agreed with Dr. Sherry, pointing out that “it’s no surprise” to see a decline in the mental health of a person who might have spent months in lockdown in a small apartment during Montreal’s long, dark, frigid winter.

Lyla* is a mental health-care specialist in a Montreal hospital’s outpatient clinic, working with patients suffering from schizophrenia. She has seen many cases of people with severe pre-existing issues experiencing a complete breakdown during the pandemic. “I know some patients that just couldn’t function anymore because everything they had in terms of socialization was taken away from them,” she said.

A global calamity of this scale is a natural vector for a mental health crisis, but those who have worked in mental health care for years are grimly unsurprised that the system failed to respond to the sharp increase in demand. They have been asking for extra support for years, but felt as though they were screaming into a void.

“It’s simply been the case that both the health-care field and public health have focused overwhelmingly on physical health,” said Dr. Nicholas King, a professor at McGill University who is an expert in public health ethics and policy. “So, when you have a major, large-scale event that has a huge impact on mental health, that system for dealing with mental health is obviously going to come under strain.”

Dr. Javeed Sukhera is a pediatric and adolescent psychiatrist and Chair and Chief of Psychiatry at the Institute of Living at Hartford Hospital in Hartford, Connecticut. Previously, he lived and worked for a decade in Ontario. Dr. Sukhera trained in New York State, which, he believes “has a pretty decent” mental health care system. “Where I trained, if a young person needs support, regardless of whether they were poor or not, they usually got fairly timely intervention,” he said.  In Canada, by contrast, he encountered “huge obstacles in accessing basic evidence-based psychotherapies” for his patients.

Canadians believe that their system is inherently fairer and more accessible than the one south of the border. But while this is true for physical health care, it is simply not the case for mental health care. In fact, Dr. Sukhera said, “There are many jurisdictions in the U.S. where access to basic evidence-based mental health support is way better than in many parts of Canada. And that’s a difficult piece of truth to recognize and reconcile for Canadians who idealize our system. But my lived experience would say that’s the truth.”

Like health workers more broadly, mental health-care providers have burnt out during the pandemic, with many choosing to quit. Lyla cited a combination of overwork, low pay, and a lack of acknowledgment as the factors driving the resignation among her colleagues in mental health. Now, newly vacant positions are going to inexperienced recent graduates. Lyla said that mental health-care jobs were once desirable and difficult to obtain. But these days she and her colleagues are constantly begging for extra support and left feeling that “the benefits [of staying in the profession] don’t outweigh the risks.”

Noelle* works in youth mental health care at a public clinic in Montreal. She, too, has seen many of her colleagues choosing to leave. The vacant positions are going unfilled, which increases the strain on those who stay, which in turn leads to more burnout and more departures. The problem with the public sector, she said, is the way it’s structured. In the type of clinic in which she works, psychologists are told they have “four months to help the patient and then you have to close the file and move on to somebody else,” she said, adding: “In a private setting, you don’t get that.” The government, she says, “treats people like numbers, like employees. Like the way overtime was mandatory for nurses for a long time. How is someone with children supposed to be working 18 hours in a row?”

Although everyone I spoke with agreed that additional funding for the public system was much needed, Noelle also recommends more funding go into community organizations, such as AMI-Quebec, a non-profit that helps the families of those with mental illness, or Cyprès, which provides direct mental health services to individuals in their community. Dr. Hetherington agrees. In her view, the culture in the public sector is simply too “top down. It has no understanding of the real needs of the population, the clientele. It’s so bureaucratic.”

She also does not believe the public sector can be adequately transformed to meet the needs of those suffering. “You can’t change a culture when it’s such an elephant. Then you need to build new structures that integrate a different culture,” she said. She’d like to see the Quebec government fund new non-profit mental health centers with public money. These centers could then contract directly with community organizations. She hopes that this would allow a new culture to flourish in mental health care.

When we last spoke, however, Dr. Hetherington was feeling newly optimistic about mental health care in Quebec, with the provincial government having recently announced that it would invest $1.2 billion in mental health services. “This is the first time the money is attached to a vision,” she said, with funding for both school and refugee mental health. The plan is also focused on bringing mental health services into the community and sensitizing the community. She confirmed that the pandemic “was a facilitator.”

“What we need,” said Dr. Sherry, “is a fundamental kind of courage from decision-makers and government to actually center people who are suffering when making decisions because they’re politically convenient or politically popular.” Many are still waiting for a public system that is failing to provide care for them. Private therapy “is really not affordable unless you’re making a lot of money,” said Chelsea. Without her new job, she’d still be waiting—along with thousands of others.

*Names have been changed upon request.

[post_title] => A spike in pandemic-related mental illness has overwhelmed Canada's health care system [post_excerpt] => Canadians believe that their system is inherently fairer and more accessible than the one south of the border. But while this is true for physical health care, it is simply not the case for mental health care. [post_status] => publish [comment_status] => closed [ping_status] => open [post_password] => [post_name] => in-canada-the-pandemic-has-had-a-severe-impact-on-mental-health-but-help-is-elusive [to_ping] => [pinged] => [post_modified] => 2026-08-04 20:55:40 [post_modified_gmt] => 2026-08-04 20:55:40 [post_content_filtered] => [post_parent] => 0 [guid] => https://conversationalist.org/?p=3880 [menu_order] => 136 [post_type] => post [post_mime_type] => [comment_count] => 0 [filter] => raw )

A spike in pandemic-related mental illness has overwhelmed Canada’s health care system

WP_Post Object
(
    [ID] => 3864
    [post_author] => 2
    [post_date] => 2022-02-17 19:32:44
    [post_date_gmt] => 2022-02-17 19:32:44
    [post_content] => 

Canadians tend to see the extremism expressed by the truckers and their supporters as a fringe movement imported from the U.S., but that is a gross oversimplification.

The so-called “Freedom Convoy,” a highly disruptive protest organized and led by Canadian truckers who oppose vaccine mandates and other pandemic-related restrictions, is now entering its third week. Protesting truckers drove their rigs into downtown Ottawa and set up camp, blowing their horns at eardrum-shattering decibels for hours each day and holding tailgate parties, making the downtown area of Canada’s usually placid small capital city unlivable. City residents are incensed by the noise and disruption, while the chief of police has resigned under fire for his failure to disperse the demonstrators.

The protesters are deeply unpopular in Canada, which has one of the highest vaccination rates in the world with 90 percent of the population overall—including truckers— having received at least two doses. And yet, the Freedom Convoy has managed to dominate the news cycle and paralyze Canada’s capital city, forcing Prime Minister Justin Trudeau to take the unprecedented step of invoking the Emergencies Act, which gives law enforcement expanded powers to arrest protesters and break up demonstrations.

The angry, anti-vax truckers have harassed residents to the point that older people are afraid to leave their homes; they have committed multiple acts of vandalism and violence, some targeting journalists; and in one egregious incident were spotted lighting a fire in the lobby of a residential apartment building. They have blockaded roads, and not only in Ottawa. The freedom convoy participants have also shut down multiple border crossings as the protest has spread west, with particularly large presences elsewhere in Ontario and in Alberta, an oil-rich province known for cattle ranching and the prevalence of strong right-wing views, including secessionism—a combination that often elicits comparisons with Texas.

On Sunday police cleared and reopened the Ambassador Bridge, where protesters had for a week choked off a critical commercial route that connects Detroit, Michigan, to Windsor, Ontario. But the authorities have not yet found the stomach to forcibly break up the protest in Ottawa. As the siege drags on, journalists, pundits, and the public have been digging into the ideological motivations, funding sources, and cross-border networks of the protesters.

Protesters have displayed swastikas, Canadian flags, Confederate flags, Gadsen flags, Trump flags, U.S. flags, and QAnon messaging. Observers have also reported conservative Christian messaging and symbols that were likewise present at the U.S. protests against the 2020 election results that culminated in the January 6 insurrection. The elements clearly inspired by American right-wing Christians include “Jericho marches” around the parliamentary precinct in Ottawa, in a symbolic reenactment of the Hebrew Bible tale about God causing the city of Jericho’s walls to collapse after the Israelites marched while blowing ram’s horns, or shofars. Right-wing Christians have in recent years appropriated these Jewish ritual instruments, blowing them during church services and at “Jericho marches” in both the U.S. and Canada. The organizer of the Canadian “Jericho marches” is Benita Pedersen, an Albertan.

As Jorge Barrera reports for the CBC, “Christian faith — with an overtly evangelical feel — flows like an undercurrent through the Freedom Convoy in Ottawa.” But how much of this represents the direct influence of the American Christian Right, as opposed to an expression of homegrown, if fringe, Canadian extremism and majoritarian grievance?

Catherine Porter, the New York Times’s Canada bureau chief, observed that “many believe the unrest is essentially a U.S. import,” but this is an oversimplification. The discourse reminds me of how, when I first began researching networks involving U.S. Christian Right actors and right-wing, pro-Putin Russians (many associated with the Russian Orthodox Church) in 2013, the spread of illiberal, socially conservative policies in the global South, Eastern Europe, and Russia was often framed in terms of the exportation of America’s culture wars. A few years later, when the connections between Donald Trump’s campaign for president and various Russian actors became apparent, many liberals embraced the simplistic and frankly absurd notion that the U.S.’s right-wing extremism and deep social and political divisions had been essentially manufactured by Russian disinformation. The reality is that Russian influence operations managed to exploit and exacerbate problems that already existed.

Throughout those years, while monitoring the various networks and connections between American, western European, and Russian right-wing extremists, eventually in my capacity as a senior research associate with the Postsecular Conflicts project based at the University of Innsbruck in Austria, I stressed agency among actors from all factions and rejected temptations to view the efforts of organizations like the World Congress of Families (now known as the International Organization for the Family) as sites of unidirectional influence.

By the same token, the international ties between Canada’s right-wing extremists and those from other countries, primarily the U.S., must be seen in terms of multidirectional influence and feedback loops. The U.S. Christian Right does have ties to Canadian extremist groups, and at least a diffuse connection to the convoy wreaking havoc in Ottawa. Whereas transatlantic connections are usually limited to elite, higher-level actors, Canada and the U.S. share the world’s longest undefended border, making it easy for less well-funded, less sophisticated, less easily monitored actors to connect with one another—people who are ready to engage in street violence, or ideologues and agitators who are happy to appear alongside street brawlers.

Proud Boys Canada may have officially dissolved itself after Ottawa declared it a terrorist organization last spring, but the organization was founded by a Canadian. And, while the Proud Boys have become mainly an American group, some Canadians have been involved in violent right-wing protests on the U.S. side of the border. These include the January 6, 2021 insurrection in Washington, D.C., where at least one Canadian flag was spotted, and where a group of Proud Boys knelt in an unmistakably evangelical prayer that was captured on video before playing a prominent role in the violence. Canadian actors have also been present at right-wing protests and incidents of street violence in Portland, Oregon—a city frequently targeted by the Proud Boys and similar far-right group Patriot Prayer.

The most well-known Canadian who has frequented Oregon is the notorious Artur Pawlowski, a Polish-born evangelical pastor based in Calgary, Alberta, who has led raucous protests and direct actions against public health mandates in Canada throughout the coronavirus pandemic, claiming that public health protections violate his “religious freedom.” In one such protest, Pawlowski and other participants carried tiki torches in a clear nod to the August, 2017 white supremacist “Unite the Right” rally that took place in Charlottesville, Virginia. Pawlowski was recently arrested in Coutts, Alberta, in connection with his support for the protesters blockading the border crossing there.

As for the American Christian Right’s connections to the trucker protest in Canada, major figures such as Franklin Graham—world-famous evangelist Billy Graham’s son and head of the Billy Graham Evangelistic Association—have spoken out in support of it. Although they are not household names, prominent “prophets” and “apostles” associated with the radical charismatic movement known as the New Apostolic Reformation—the kind of Christianity espoused by former Trump spiritual advisor Paula White—are also broadcasting their support, as researcher Bruce Wilson, who has published numerous articles documenting Christian Right and NAR activities and networks, confirmed when asked for comment.

The man holding the sign told 'The Catholic Register' that Pope Francis is a heretic and that the government is forcing people to take vaccines.

But perhaps the most significant U.S. Christian Right connection to the so-called “Freedom Convoy” is represented by the explicitly Christian crowdfunding site GiveSendGo, which has become infamous in recent years for funding white supremacist causes, including the legal defense of Kyle Rittenhouse, who gunned down supporters of Black Lives Matter at a protest in Kenosha, Wisconsin. Crowdfunding has allowed massive amounts of dark money to flow to the Canadian extremists behind the protest at a rate that dwarfs typical Canadian political fundraising, a worrisome development that could continue to undermine the country's civil society and democracy after the current protests are over.

Last week hackers broke into GiveSendGo’s network, releasing donor names, email addresses, and other information to journalists and researchers. One scholar looking into where the money originates is Dr. Thomas Lecaque, an associate professor of history at Grand View University. Lecaque posted a Twitter thread of messages from donors (without disclosing their names or other personally identifying information), as well as the countries (and in some cases states/provinces and cities) they come from. Eight of these messages “explicitly discuss Jericho,” Lecaque tweeted. The donations referenced in his thread mostly stemmed from the United States and Canada, but one came from the UK and another from France.

Lecaque told The Conversationalist that while the donors came from a broad geographic range, a high proportion were from the U.S. His keyword search of the messages donors posted brought up “a lot of religious themed entries, some more extreme than others.” Most of them were of the anodyne “God bless” variety, but there were some violent ones as well, with “themes of spiritual warfare or QAnon.” Lecaque acknowledged that explicitly religious messages were in the minority, but their presence nevertheless stood out.

The mostly white, racially aggrieved, conspiracy-theory believing crowd in the U.S. and Canada espouse unpopular views and support unpopular policies, but by using technology to connect and crowdfund internationally, they have managed to punch politically above their weight. Both countries have homegrown extremists and their own respective racist and colonialist realities to confront, but right-wingers from either side of the border are also influencing each other, probably more through media (including social media) than through direct cross-border interactions.

But what is it exactly that facilitates the mutual admiration and networking? That factor seems to be affiliation with conservative Christianity—especially, although not exclusively, evangelical Protestantism. This tracks with what I’ve observed in my own research both with respect to the domestic Christian Right and international right-wing networks. We are living through a moment of surging right-wing populism in North America, Europe, Australia, and some other parts of the world—a massive backlash against civil rights gains and the rise of multicultural democracy by the heirs of European colonialism and genocide.

A sense that they are outnumbered has contributed both to these individuals’ radicalization, and to the easing of traditional theological, cultural, and geopolitical enmities between various Christian and ethnic groups, paving the way for aggrieved (and mostly white) hardline Catholics, Protestants, Mormons, and Orthodox Christians to band together in attempts to assert dominance through the promotion of a “traditional values” agenda—whether in the European Court of Human Rights, the U.S. Supreme Court, or the streets of Portland and Ottawa. While most American, Canadian, and European Christians are not right-wing extremists, most American, Canadian, and European right-wing extremists identify with Christianity, and find in it a justification for their bigotry and anti-social, anti-government, and anti-democratic actions. For democracy to prevail, we must find more effective ways to counter the diffuse international threat of Christian extremism.

[post_title] => Conservative Christianity's influence on the 'Freedom Convoy' indicates global spread of authoritarianism [post_excerpt] => The protesters are deeply unpopular in Canada, which has one of the highest vaccination rates in the world with 90 percent of the population overall—including truckers— having received at least two doses. And yet, the Freedom Convoy has managed to dominate the news cycle and paralyze Canada’s capital city. [post_status] => publish [comment_status] => closed [ping_status] => open [post_password] => [post_name] => freedom-convoys-extremism-poses-long-term-damage-to-canadian-civil-society [to_ping] => [pinged] => [post_modified] => 2026-08-04 21:01:23 [post_modified_gmt] => 2026-08-04 21:01:23 [post_content_filtered] => [post_parent] => 0 [guid] => https://conversationalist.org/?p=3864 [menu_order] => 139 [post_type] => post [post_mime_type] => [comment_count] => 0 [filter] => raw )

Conservative Christianity’s influence on the ‘Freedom Convoy’ indicates global spread of authoritarianism

WP_Post Object
(
    [ID] => 2802
    [post_author] => 2
    [post_date] => 2021-06-22 18:07:31
    [post_date_gmt] => 2021-06-22 18:07:31
    [post_content] => For corporate loggers, millennia-old forests are just land that should be exploited and trees that can be replanted.

Holly Friesen has spent most of her life documenting nature’s beauty. The Montreal-based landscape artist recently spent some time in British Columbia as the Artist in Residence at Eden Grove on Vancouver Island, and was awe-struck by the stunning ancient forest.

“The air was thick with moisture and dense silence and the forest was dripping with a thousand shades of green,” she said. “Giant cedars, Douglas fir and Sitka spruce were thrumming with life, some of them 1,000 years old and more.”

The Eden Grove protection camp, established in 2020 to prevent road building by the Teal-Jones logging corporation, is five minutes from the residency. The corporation is currently locked in a months-long dispute with forest protectors at Fairy Creek, a nearby old-growth watershed.

Moved by the forest’s beauty, Friesen auctioned off a large painting she made of Eden Grove, with all the money going toward the Fairy Creek blockades. “These forests help us to remember who we are and where we come from,” she says. “Their protection for future generations is essential. This is sacred land.”

[caption id="attachment_2829" align="aligncenter" width="640"] Amy Iredale dwarfed by one of the ancient trees at Fairy Creek.[/caption]

Some, however, don’t see anything holy here. For them, millennia-old forests are just land that should be exploited and trees that can be replanted.

A growing environmental movement

At the heart of the Fairy Creek dispute is, on one hand, a logging company that wants to exploit the land in what it claims is a sustainable way and, on the other, environmental protectors who don’t believe that profit should come at the expense of these precious ecosystems. A group that calls themselves the Rainforest Flying Squad has blockaded the watershed on unceded Pacheedaht First Nation’s territory for the past 10 months. Their goal is simple: to stop Teal-Jones from cutting down rare intact old-growth forest. Protesters have been camped here since last summer, demanding that the provincial government put an immediate end to old-growth logging and transition to an ecologically responsible forest economy. The movement to protect these ancient forests is not new, but it was the widely shared photo of a massive, ancient spruce tree being hauled down Vancouver Island on a flatbed truck that garnered international publicity. Even those least inclined to label themselves tree-hugging environmentalists knew there was something wrong with a tree older than many of the world’s most famous historic landmarks being reduced to a lifeless stump in order to supply lumber for someone’s deck. Lorna Beecroft, the woman who took the photo and posted it on her Facebook wall, said: “It’s like watching someone shoot the last dodo.” The international outrage attracted the support of Hollywood celebrities and activists. Marc Ruffalo and Leonardo di Caprio recently used their online platforms and considerable media clout to raise awareness. Margaret Atwood, Bryan Adams, Jane Fonda, and Greta Thunberg were among the 100 prominent people who signed a letter calling on John Horgan, the premier of British Columbia, to stop old-growth logging. The letter begins: “Some things can’t be replaced.”

The crux of the dispute

Renowned for its natural, untamed beauty, British Columbia is home to 60 million hectares of temperate coastal rainforest. The provincial government claims that 25 percent of the province’s forests are composed of old-growth trees; but the Old Growth Strategic Review, an independent study commissioned by the government in 2020, found that only 3 percent of the province is capable of supporting large trees. Within that small portion, old trees represent only 2.7 percent. Logging has cannibalized the ancient forests. “These ecosystems are effectively the white rhino of old-growth forests. They are almost extinguished and will not recover from logging,” concluded the authors of the report from Veridian Ecological Consulting. [caption id="attachment_2821" align="alignleft" width="400"] Freshly cut old growth trees in the Caycuse River Valley.[/caption] Old-growth forests cannot be replaced because replanted forests—referred to as second growth—do not recreate the rich conditions and biodiversity of the ancient trees. The study urged the government to “immediately place a moratorium on logging in ecosystems and landscapes with very little old forest.” The Union of British Columbia Indian Chiefs also passed a resolution last year calling on the government to do the same. Fairy Creek’s 12.8 hectares of unlogged ancient old-growth forests are in fact extremely rare, making up less than 1 percent of what remains in the province. And yet, despite their importance and rarity, these ancient trees are still being cut down. Teal-Jones still has government approval to log in mostly old-growth forests. The Supreme Court of British Columbia granted an injunction in April for the RCMP to come in and remove protesters and tree-sitters at a string of blockades on logging roads in the area. Over 185 people have so far been arrested, but Canada’s legacy media has given the story little coverage. Independent media outlets Ricochet and The Narwhal have filled the vacuum. Teal-Jones has set up a roadblock of its own to block media and public access to Waterfall Camp. Reports from the frontlines and from independent media outlets confirm that the RCMP are preventing access to accredited media and legal observers, as well as Indigenous leaders on their own lands. The Canadian Association of Journalists, along with a coalition of news organizations and press freedom groups, announced last week that it’s taking the RCMP to court over its decision to restrict media access.

Chainsaw massacre

Fairy Creek is near Port Renfrew, a tiny community that touts itself as the “Tall Tree Capital of Canada.” The area includes the world’s largest Douglas fir and Canada’s largest Sitka spruce, as well as endangered animal species like Western screech owls, Northern Goshawk, and Northern Red-legged frogs. The residents have built up a recreational tourism brand with its tree tourism, a reminder that conservation and commerce can coexist successfully. With proper infrastructure and policies in place, these beautiful trees can be worth more to the local economy standing than cut down. “I moved to BC after taking one of these big-tree tours and I live here because of their beauty,” says Michael Simkin, a lawyer originally from Montreal. “I can understand the intellectual tension between the access provided to these areas because of logging, and the consequences of logging. I understand that many people’s livelihoods depend on this industry.” Simkin insists the issue is complex and involves many angles: economic, cultural, environmental, employment, social, and climate change, as well as Indigenous land claims. “But factually speaking,” he said, “There just aren’t many of these trees left, and once they’re gone, they’re gone.” It’s not hard to see why so many people are invested in protecting them. Pictures of old-growth forests are mesmerizing. The soaring height of these trees gives visitors some perspective on the tiny importance humans have on this planet. Images of massive tree trunks chopped down, with humans looking like tiny Lilliputians next to them, only add to the looming sense of devastation.

Growing resistance

Premier Horgan promised to implement the Old Growth Strategic Review Panel’s 14 recommendations to work with Indigenous leaders and environmental organizations during his electoral campaign. More than a year later, none of those proposed changes have been fully implemented. “In fact,” says Simkin, “old-growth logging permits have increased by close to 50 percent in the past few years.” The government’s failure to act has sparked widespread resistance by long-standing local environmental protection agencies. Among them, the Ancient Forest Alliance, a non-profit that aims to enact province-wide legislation ending the logging of endangered old-growth trees, and Stand.earth, a Vancouver-based environmental advocacy organization. Tzeporah Berman—Stand.earth’s International Programs Director—was among the people recently arrested for defending old-growth forests near Fairy Creek headquarters. In early June, tired of the inaction, the Pacheedaht, Ditidaht, and Huu-ay-aht First Nations formally gave notice to the province to defer old-growth logging for two years in the Fairy Creek and Central Walbran areas while the nations prepare resource management plans. “For more than 150 years they have watched as others decided what was best for their lands, water, and people,” they wrote in their statement. The BC government, under increasing pressure, agreed on June 9 to a two-year moratorium on logging in the Fairy Creek watershed and Central Walbran areas. Land protectors see this as a good first step, but they are pushing for more permanent solutions.

We’ve lost our connection to nature

Amy Iredale is a kindergarten teacher in Cumberland on Vancouver Island. She teaches nature kindergarten, which means that her students do at least 50 percent of their learning and growing outside in the forests surrounding the schools. She has spent time at the blockades and has also raised awareness and funds for those on the front lines. Seeing the area through the eyes of children has given her a newfound appreciation for the forests. “Children have this innate connection to the natural world around them that so many of us adults have lost,” she says. “Spend a day in the forest with a five-year-old and you will notice and learn more than you have in a long time. This connection, for whatever reason, is severed as we grow up.” Iredale and her class spend most of their time in their Cumberland second-growth community forest, a forest that was protected after millions of dollars of fundraising and decades of community love and support. “This is a community that was built on coal mining and logging,” she explains, “but they also understand that forests provide much more value standing, they are not anti-logging, they’re pro-balance.”

This great, big, interconnected world

Ross Reid, an outdoor adventure sports filmmaker, runs a popular website, Nerdy About Nature, where he combines his passion for nature with his storytelling skills. In his videos, Reid educates and motivates people to protect their surroundings. He believes that it’s possible to be both pro-logging and pro-environment. The fight isn’t “loggers vs. environmentalists” but “people versus systemic wealth, power and greed.” The goal, he says, should be to create sustainable forest management with Indigenous and local communities for the long-term benefit of everyone. Reid emphasizes that, beyond their beauty, old-growth forests are vital for mitigating climate-related disasters like flooding, droughts, fires, and heatwaves. Clearcutting exacerbates heatwaves and increases the number and size of forest fires. It also increases the risk of flooding, erosion, and landslides. By protecting endangered old-growth forests, restoring intact forests, and reforming forest management, the government can support the health and safety of communities by mitigating climate-related disasters before the climate crisis worsens. “I'd say the most crucial thing we all need to understand about these forests is that they are so much more than just the trees,” he says, when I ask what his most vital message is about Fairy Creek. “They are complex, intricate, integrated and interconnected ecosystems that have evolved over millions and existed for thousands of years, whose functions are so far beyond the scope of our comprehension that we're only just now beginning to scratch the surface of understanding their role in the grand scheme of life on this planet. We can't even begin to understand the way that our actions will impact the rivers, the waters, the hydrological flows across both micro and macro climates for the next few thousand years to come.” He worries that many can’t see the forest for the trees. “Considering that our 'modern society' is only a couple hundred years old and that our calendar alone is only 2021 years old, when we cut these ecosystems down, we are literally erasing them from the planet forever, in human time-scale terms, and replacing them with tree plantations that we expect to grow back on 70-year rotations, essentially creating a cornfield where a forest used to be.” “This,” he says, “jeopardizes the ability for life on this planet to survive— including ours.” If you would like to add your voice to those calling for a stop to old-growth logging, Greenpeace Canada has compiled a handy list of 12 ways you can do so. You can find it here. [post_title] => 'Irreplaceable': The battle to save the last ancient trees of Canada's temperate rain forest [post_excerpt] => At the heart of the Fairy Creek dispute is, on one hand, a logging company that wants to exploit the land in what it claims is a sustainable way and, on the other, environmental protectors who don’t believe that profit should come at the expense of these precious ecosystems. [post_status] => publish [comment_status] => closed [ping_status] => open [post_password] => [post_name] => irreplaceable-the-battle-to-save-the-endangered-ancient-trees-of-british-columbia [to_ping] => [pinged] => https://www.greenpeace.org/canada/en/story/47068/saving-fairy-creek-and-why-ancient-forests-are-worth-more-standing/#action [post_modified] => 2026-08-06 20:42:52 [post_modified_gmt] => 2026-08-06 20:42:52 [post_content_filtered] => [post_parent] => 0 [guid] => https://conversationalist.org/?p=2802 [menu_order] => 194 [post_type] => post [post_mime_type] => [comment_count] => 0 [filter] => raw )

‘Irreplaceable’: The battle to save the last ancient trees of Canada’s temperate rain forest

WP_Post Object
(
    [ID] => 2718
    [post_author] => 2
    [post_date] => 2021-06-10 17:55:42
    [post_date_gmt] => 2021-06-10 17:55:42
    [post_content] => Government inquiries have exposed Canada's systemic racism toward Indigenous people.

In September 2020, Joyce Echaquan, a 37-year-old Atikamekw woman from Quebec’s Manawan community, livestreamed a Facebook video that showed her screaming in pain while hospital healthcare workers openly mocked her. “You’re a fucking idiot,” “only good for sleeping around,” and “you are better off dead,” were just some of the comments recorded. Joyce passed away shortly after posting the video, which was shared widely online; the collective shock and shame at her death galvanized a movement to force Canadians to come to terms with the racism and colonialism in their medical system.

During the public inquiry that followed, witnesses and hospital staff testified to long-standing prejudice from healthcare workers and hospital administrators who neither knew nor cared that Indigenous patients were receiving inadequate care. Advocates for First Nations communities pointed to this incident not as an isolated tragedy, but as one more example of a medical system that continues to see Indigenous peoples as less deserving of equal treatment and respect.

A culture of anti-Indigenous racism

Among those testifying at the inquiry was Dr. Samir Shaheen-Hussain, an assistant professor in the Faculty of Medicine at McGill University and a Montreal pediatric emergency physician, who spoke about medical colonialism as "a culture or ideology, rooted in systemic anti-Indigenous racism, that uses medical practices and policies to establish, maintain or advance a genocidal colonial project.” While not many people are familiar with the term, Dr. Shaheen-Hussain has written a book on the subject. Fighting for a Hand to Hold: Confronting Medical Colonialism against Indigenous Children in Canada (2020, McGill-Queens University Press) shines a light on the decades-long cruel practice of separating children from their families during emergency medevacs from northern and remote regions of Quebec. Working as a pediatric emergency physician, Dr. Shaheen-Hussain saw the cruel consequences of the non-accompaniment practice first-hand in 2017, when he treated two young patients who were undergoing stressful medical procedures without their loved ones by their side. Quebec pediatricians had been demanding the end of this heartless practice for decades, but successive governments refused to change the policy, making Quebec an outlier in Canada. When a citizen confronted him about the matter at a public event in 2018 , Quebec’s then-Health Minister, Gaétan Barrette, made comments that basically amounted to propagating “drunken Indian” and “freeloader” tropes. Calls for his resignation went unheeded, but the practice of preventing parents from accompanying their children on medevac flights was finally discontinued later that year, on the back of a campaign called #aHand2Hold.

Confronting the truth of past horrors

The same week that Dr. Shaheen-Hussain testified at the Quebec inquiry on Echaquan’s death a grim discovery on the other side of the country, in Kamloops, British Columbia, stopped Canadians in their tracks. A mass grave containing the remains of 215 Indigenous children at the site of a former residential school provided physical confirmation of what thousands of survivors of these forced-assimilation centres had been saying for years. In 2015, the Truth and Reconciliation Commission (TRC) a nationwide commission on the evils of these government-sponsored, church-run schools that operated between 1831 and 1996, concluded that thousands of children had been mistreated, physically and sexually abused, and knowingly left vulnerable to outbreaks of disease, resulting in thousands of deaths. [caption id="attachment_2749" align="aligncenter" width="640"] Kamloops Indian Residential School in 1937.[/caption] In addition, highly unethical nutrition experiments under the care of two physicians (one of them was a former president of the Canadian Paediatric Society and one of three inventors of Pablum infant cereal) working for the Department of Indian Affairs of Canada had been conducted on many of these children without their knowledge or consent. They were purposefully denied adequate nutrition or dental care, as part of these experiments, eerily reminiscent of the Syphilis Study conducted on Black men by the U.S. Public Health Service at Tuskegee and the medical experiments Nazi doctors performed on concentration camp survivors during World War II. Even when children died, the experiments continued. [caption id="attachment_2741" align="alignleft" width="300"] A Black man is tested during the Tuskegee Study of Untreated Syphilis in the Negro Male.[/caption] The TRC commission made a number of recommendations, among them a request for the federal government to “acknowledge that the current state of Aboriginal health in Canada is a direct result of previous Canadian government policies, including residential schools” and to “establish measurable goals to identify and close the health outcomes between Aboriginals and non-Aboriginal communities […] via efforts [that] would focus on indicators such as: infant mortality, maternal health, suicide, mental health, addictions, life expectancy, birth rates, infant and child health issues, chronic diseases, illness and injury incidence, and the availability of appropriate health services.” Out of a total of 94 recommendations or calls to action made in 2105, only eight have since been implemented.

A lack of compassion and respect

Dr. Arlene Laliberté, a psychologist  who is Algonquin from the Timiskaming First Nation, completed her PhD on suicide in Indigenous communities. She sees the effects of medical colonialism and the intergenerational and multigenerational trauma caused by the residential school and child welfare systems (often manifesting as structural violence and self harm) daily in her work. She also sees the indifference to it. “Collaboration and communication are always difficult with hospitals and healthcare institutions,” she says. “When I accompany patients of mine who are going through crises or mental health issues, I often observe a lack of compassion, a lack of understanding, an unwillingness to follow up with the patient or the patients’ family. They aren’t taken seriously or believed when they disclose symptoms, and their pain is minimized or dismissed.” Dr. Laliberté says that Indigenous patients are often treated as second-class citizens, with no respect for their own traditional healing methods, not being seen beyond the stigma or cliches of being “a bunch of drunks” and “savages.” As a result they tend to mistrust the system or delay treatment for serious physical or mental health issues, often until it’s too late. Attempting to bridge this ignorance gap, the TRC commission called upon medical and nursing schools in Canada to require all students take a course dealing with Aboriginal health issues, including the history and legacy of residential schools, the United Nations Declaration on the Rights of Indigenous Peoples, Treaties and Aboriginal rights, and Indigenous teachings and practices. According to the commission, this would require “skills-based training in intercultural competency, conflict resolution, human rights, and anti-racism.” “As far as I know, this still isn’t part of the curriculum,” says Dr. Laliberté. “While I was teaching at the university, I thought of how overrepresented Indigenous children are in the foster care system (a whopping 52.2 per cent of children in foster care in Canada are Indigenous, although they account for only 7.7 percent of the child population), and I took it upon myself to educate future psycho-educators who will be working in the DPJ (Quebec’s Youth Protection system). Some of my peers voiced strong opposition to this and weren’t interested in anything that wasn’t part of the status quo.”

Forced sterilization of Indigenous women

Unwanted medical procedures are not only part of our colonial history –they continue to be part of the present. This past May, a local Métis (person of mixed Indigenous and European ancestry) lawyer in British Columbia alleged that he knew of Indigenous girls— some younger than 10 years old—who had been forced by social workers to have IUDs inserted by doctors because they were at risk of being raped in foster care. These disturbing allegations came on the heels of the final report of the National Inquiry on Missing and Murdered Indigenous Women and Girls (MMIWG), which included a section on the forced sterilization of Indigenous Women in Canada. It reminds us that commonplace medical procedures are often used without consent to decrease or limit the Indigenous population. There are parallels here with similar coercive sterilization tactics implemented in the United States. The Family Planning Services and Population Research Act of 1970 enabled the mass sterilization (some say more than 25 percent) of Native American women of child-bearing age. Back in Canada, the province of Saskatchewan is currently facing a class-action lawsuit from women alleging they were coerced into getting tubal ligation as recently as 2014. A similar lawsuit has since been launched in Alberta.

“Medical colonialism killed Joyce”

This colonial mindset and the systemic discrimination that deeply affects issues regarding standards of care, ethics, caregiver policies and practices is often a straight line from the past to today’s medical system, with healthcare staff often making fast and damaging assumptions about Indigenous patients and why they’re seeking medical help. During the inquiry for Echaquan, who died of pulmonary edema, witnesses testified that healthcare staff mistook her debilitating pain and severe myocardiopathy for drug withdrawal symptoms. As a result, they disregarded her cries of pain and left her unmonitored, which was against healthcare protocol. According to the testimony of Dr. Alain Vadeboncoeur, an emergency physician at the Montreal Heart Institute, who examined her autopsy report, the 37-year-old mother of seven “could have been saved with proper care.” Dr. Shaheen-Hussain shared similar conclusions at the inquiry, stating categorically that “medical colonialism killed Joyce Echaquan and that her death was avoidable.”

Medicine isn’t always healing

Dr. Shaheen-Hussain’s book is a powerful condemnation of medical colonialism, which continues to affect Indigenous communities. The descriptions of forced sterilization, skin grafting, Indian Hospitals (sanatoriums), medical nutritional experiments, and medical disappearances speak loudly to deeply embedded racism in medical culture. No wonder Indigenous communities are suspicious of the Canadian healthcare system and the people who work within it. “How the government responded to the #AHand2Hold campaign is telling, because if denial stems from the top, one can only imagine what it’s often like on the frontlines,” says Dr. Shaheen-Hussain. “Medical colonialism is rooted in the long-held belief that medicine is benevolent and neutral, but it’s often not, and we need to come to terms with that reality.” Unconscious bias also manifests in how Indigenous health professionals are perceived by the medical establishment. “We are often seen as less competent,” Dr. Laliberté says. “I didn’t get my PhD in a cracker box, and yet, despite my credentials, I am often seen as less respectable. I have also seen the services offered on a reserve deemed less valuable, even though the registered professionals working there have the same education as everyone else.” The Indian Act and the infantilization of Indigenous peoples as “wards of the state” still unconsciously resonates today with many who should know better.

Joyce’s Principle

After Echaquan’s tragic death, the Atikamekw community drafted Joyce’s Principle, which aims to guarantee all Indigenous people the right of equitable access, without any discrimination, to all social and health services, as well as the right to enjoy the best possible physical, mental, emotional, and spiritual health. The brief constitutes a reminder and a formal request for a commitment by the governments of Quebec and Canada (and their institutions) to respect and protect Indigenous rights relative to healthcare and social services rights that are recognized internationally. The federal government adopted Joyce’s Principle, but the Quebec government refused because the document makes explicit mention of systemic racism, which the provincial government insists does not exist. Indigenous academics, advocates, physicians, and the Quebec Nurses' Association (QNA) immediately blasted the government for its stubborn refusal. In a published statement, the QNA said, “Without explicit confirmation of the presence of such problems, little changes or actions will lead to positive results.” The government’s refusal to adopt Joyce’s Principle is, according to Dr. Shaheen-Hussain, “a slap in the face, unconscionable, insulting, and destructive to Indigenous communities’ idea of working together for a better future.” He finds the government’s stubborn refusal to acknowledge systemic racism “jarring.” “It’s like trying to provide treatment for a diagnosis you refuse to name,” he says. “This refusal is so perplexing to me, because, contrary to accusations that it puts ‘all Quebecers on trial,’ if you accept systemic racism, you’re actually doing the exact opposite. You’re in fact acknowledging that you’ve inherited a system that you’re simply part of and should be actively working to dismantle.”

Gaslighting government

The minister responsible for Indigenous Affairs in Quebec insists he doesn’t want to get tangled up in semantic debates and prefers to take concrete action. But advocates insist that a government denying precisely what those it seeks to re-establish trust with are asking for is, once again, gaslighting their concerns. Dr. Shaheen-Hussain makes it clear this isn’t a semantic debate to those affected. “Systemic racism and medical colonialism are why infant mortality is four times higher for Inuit children than average childhood mortality rates in Quebec. It’s why it’s twice as high for Indigenous children ages 10-19 than the Canadian average and five times as high for Indigenous teenage girls living on a reserve. It’s because of an entire system, not because of a few racist people.” He insists that throwing money at a problem the government isn’t even willing to recognize in any meaningful way is pointless. “There’s no tangible commitment to eradicate systemic racism at its root.” Quebec’s response is to casually point to the federal government and blame the Indian Act of 1876 for all the ills that have befallen Indigenous communities over the years. This is convenient deflection and denial, according to Dr. Shaheen-Hussain. “There is a fair amount of historical proof that proves the contrary,” he says. “Quebec is complicit in systemic racism and colonialism too.” First Nations and their best interests are often caught in the middle of a power struggle between both of Canada’s colonizing forces (the English and the French) as the Quebec and federal governments often engage in a push and pull over jurisdictions and territory. When much-needed federal legislation was finally adopted in 2019, allowing Indigenous groups to take over their own child welfare systems, which would prioritize the placement of Indigenous children within their own communities, the Quebec government challenged it because it saw the new legislation as a threat to its provincial jurisdiction. The move understandably angered the Indigenous community, which called it “shameful.”

A complicit medical system

Chronic underfunding of health services and social services and the unwillingness to relinquish power as a way of redressing social inequities is also medical colonialism. Canadian medical anthropologist John O’Neil, who’s briefly mentioned in Dr. Shaheen-Hussain’s book, writes that “the system of medicine that we now rely on not only assisted that [colonial] expansion, but it was assisted in its development and domination by the colonial process of subjugation and resource exploitation.” In the book’s afterword, Kanesatake activist Ellen Gabriel reveals that in the Mohawk language, the word for “hospital” is Tsi Iakehnheiontahionàhkhwa, which equates to “the place where people go to die.” It’s quite telling that the medical institutions most of us think of as sources of healing and help are seen as a place of death by those who have suffered—and continue to suffer—under them. For her part, Dr. Laliberté defines medical colonialism as “living in fear and frustration.” She witnesses the daily struggle by Indigenous communities across Canada for respect and empathy, engaged in reclaiming traditional measures that support their peoples' mental health and wellness, being challenged by a colonial mindset that presumes to know better. “Living my life as a First Nations professional woman, I am livid most of the time,” she says. [post_title] => 'A lack of compassion': Canada’s shameful history of medical colonialism [post_excerpt] => At a recent public inquiry following the death of an Indigenous woman, witnesses and hospital staff testified to long-standing prejudice from healthcare workers. [post_status] => publish [comment_status] => closed [ping_status] => open [post_password] => [post_name] => a-lack-of-compassion-canadas-shameful-history-of-medical-colonialism [to_ping] => [pinged] => [post_modified] => 2026-08-06 20:57:32 [post_modified_gmt] => 2026-08-06 20:57:32 [post_content_filtered] => [post_parent] => 0 [guid] => https://conversationalist.org/?p=2718 [menu_order] => 197 [post_type] => post [post_mime_type] => [comment_count] => 0 [filter] => raw )

‘A lack of compassion’: Canada’s shameful history of medical colonialism

WP_Post Object
(
    [ID] => 2383
    [post_author] => 2
    [post_date] => 2021-03-19 14:05:14
    [post_date_gmt] => 2021-03-19 14:05:14
    [post_content] => Thousands of U.S. residents who were undocumented or on non-permanent visas fled to Canada during the Trump years.

Rodney* (not his real name) works as a machine operator at Canada Bread’s assembly line. To get to work each day he travels an hour by public transportation from his home in Montreal’s Côte-des-Neiges neighborhood to a production plant on the other side of town. He alternates day and night shifts, bagging bread products for the city’s major supermarkets; barring a three-week mandatory furlough, he’s worked through the pandemic without a break. Rodney is both an essential frontline worker and an asylum seeker.

The 36-year-old former police officer left his hometown of Kingston, Jamaica in February of 2015 when he learned that someone had put out a hit on him and his family due to his work in a special anti-corruption unit. Someone shot his younger sister, who lives with their elderly parents.

She survived, but Rodney knew he had to leave the country in order to protect his family. He fled to Florida, and then moved to New York City, where an aunt lived. But refugee claimants faced an uncertain future in the United States; he wanted something better and more permanent. So, in March of 2018, he crossed the border to Canada.

“My aunt lives in Queens, so I took a Greyhound bus to upstate New York and then a taxi to Roxham Road,” he told me.

Roxham Road: the trickle that became a tsunami

Before 2017, Roxham Road was just a quiet street in the small town of Plattsburgh, N.Y., which is right on the Canadian border. In February of that year the Trump administration began implementing its cruel immigration policies and people who had been in the U.S. for years, either as undocumented immigrants or on non-permanent visas, began to flee—many of them to Canada. It was then that the Roxham Road border crossing gained international attention. This is the spot where many asylum seekers have crossed from the U.S. to Canada on foot, because a loophole in the Safe Third Country Agreement, signed by both countries, exempts asylum claimants who cross at unofficial entry points from being turned back. People who enter Canada from the U.S. at an official port of entry are ineligible to make a refugee claim and will be returned to the U.S.; the bilateral agreement presupposes the U.S. is a safe country for asylum seekers. In 2017, the Canadian Council for Refugees joined in a legal challenge against the Canadian government, asserting that the U.S. was no longer a safe haven for asylum seekers. Canada’s Federal Court agreed, ruling that the agreement breaches constitutional guarantees of life, liberty and security. Prior to February 2017, says the Refugee Board of Canada, the number of asylum seekers coming from the States was in the hundreds. By September 2020, it skyrocketed to 58,625. As of this writing, roughly 16,000 claims have been accepted, 13,000 rejected, and slightly more than 27,000 cases are still pending. Research conducted by the Migration Policy Institute suggests around 40 percent of people who crossed that border left the U.S. “for reasons directly tied to U.S. immigration policies.” The Trump administration implemented policies that made thousands of desperate people feel they faced the kind of harm Amnesty International qualified as “catastrophic.” Illegal family separations; massive pushbacks of asylum seekers at the U.S.-Mexico border; cruel, inhumane, and degrading treatment of detainees; and indefinite detention in deliberately cruel conditions, often bordering on torture, of people who were treated like criminals only because they sought a better life. But while Canada’s immigration system looks better than its southern neighbor’s, it is still deeply flawed. For asylum seekers, the policies can seem capricious and even cruel. Rodney feels that the treatment he received at the hands of Canadian officials has been unjust. “When I crossed, they arrested me, searched me, looked at my documentation, and put me in a room where I waited,” he said. Hours passed until a bus transported him to a holding area, where he waited until 1 a.m. to be interviewed. The Canadian Border Services agent who interviewed him, he said, adopted a confrontational tone and made him feel that she was not assessing his request fairly. Rodney told the agent about documentation that included sworn affidavits from his family and newspaper articles about his undercover work with the police, but the agent didn’t seem to believe him. “She kept inferring that my sister being shot was an accident and not a deliberate attempt on her life,” he said.

Non-recorded interviews pose a problem

That interview is now being used to undermine Rodney’s claim for asylum. In the crucial Basis of Claim (BOC) document, upon which the Refugee Board decides whether or not to grant the applicant asylum, the agent wrote that Rodney had been instructed to destroy evidence during the course of his work as a police officer. Rodney denies having told the agent anything of the kind. But because the interview was not recorded, he is locked in a "he said/she said" situation. He did not even learn what the agent had written on the form until his hearing in September of 2020. “When the judge started asking me why I hadn’t disclosed this so-called information, I explained that I couldn’t omit something that I had never said.” He added that the judge also asked why the newspaper articles didn’t report his name, “when it should have been obvious that it had been omitted to protect me and my family.” Rodney does not understand why he was not allowed to see the original document at the time the agent took his statement. “It’s a statement that is essentially attributed to me, so why didn’t I get the opportunity to see what’s disclosed? I never saw it, I never signed it, and yet the contradiction between the Canada Border Services agent’s statement and my testimonial at the hearing is why my asylum request was basically denied, according to the judge.” Jacqueline Callin, a spokesperson for the Canadian Border Services Agency (CBSA), confirmed that it was not the agency’s practice to record refugee claimants’ statements at ports of entry. But she did maintain that, while she could not comment on Rodney’s case specifically, CBSA rules stipulated that refugee claimants and their representatives should, in general, receive copies of the statement in advance of the hearing. But Rodney insists the CBSA never gave him a copy of his file. “I was only given certified copies of my birth certificate and my passport from the same CBSA officer who interviewed me at the port of entry,” he said. His original birth certificate and passport are still with the border agency.

Long-standing issues persist

Rodney’s lawyer, Perla Abou-Jaoude, said that the CBSA often ignores routine requests for access to applicants’ files. This “puts the applicant at a disadvantage,” she said “and could be rectified so easily”— if the government agency would simply make a routine practice of providing a copy of the applicant’s file simultaneously to their lawyer and the Immigration and Refugee Board (IRB). Recording the interviews, she said, would also be an effective way of ensuring transparency and accountability. Janet Dench, the executive director of the Canadian Council for Refugees (CCR), a national non-profit umbrella organization, said that the absence of recorded interviews was a “long-standing issue” and one that the council has been trying to rectify for a long time. “You call a simple help line these days and you’re immediately informed that you’re being recorded,” she said. “Yet we’re not recording these important interviews when people’s lives are on the line, when [doing so] would allow the government to monitor the conduct of their agents? I don’t understand why they’re so resistant to it.”

Responding to complex questions under duress

Dench said the CCR’s position is that the task of asking these important questions and filling out the BOC should not be carried out by CBSA agents. “Asking such complex questions when people are tired, confused, and scared is questionable. We have repeatedly asked the IRB not to put too much weight on these initial testimonials, and for the most part, they don’t, but every case is different. Bottom line, the CBSA should not be conducting these assessments, and if they are, they should be recorded.” Abou-Jaoude also questioned a practice that has refugee claimants filling out complicated forms when they’re exhausted, frightened, confused, and sometimes unaware of what they’re signing because of language barriers. Mistakes during the initial declaration can potentially affect their credibility and chances. Rodney and his lawyer have filed an appeal and he’s now waiting to hear back. The process could take up to a year.

Working as a frontline worker in a foreign country

In the meantime, Rodney works. He has no family in Canada, and he tells me that he leads a rather solitary life. When I tell him that it sounds lonely, there’s a long pause on the other end of the line. His older sister, who was severely handicapped, passed away this past October. Rodney was not able to attend her funeral or be with his family in mourning. He worries about his parents who have health problems, and he sends what money he can afford back home. “I don’t make much, but I make sacrifices so I can help them.” When I ask him if he likes what he does, I can “hear” the shrug through the telephone. “I’m indifferent,” he said. “I work hard, and I always try to be professional. But I’m working to survive, so I can help my family.” When the pandemic hit Rodney was working the night shift at Canada Bread. Workers have been equipped with surgical masks and face shields, so he feels safe at the plant. And his company has provided him with a letter explaining his presence outside during Quebec’s 8 p.m. to 5 a.m. curfew. “The very first night the curfew was implemented I was stopped,” he said. “I was waiting for the bus early in the morning and a police car going in the opposite direction immediately made a U-turn and came straight at me. I showed them the letter.” I ask him what his first impression of Montreal was. “It’s a lot more French than I expected before coming here,” he said, laughing. “I’m slowly learning the language and I wish I could take classes and improve it, but work exhausts me. I often finish my shift at 1 a.m. and at that hour the bus doesn’t pass by too often, so I routinely wait an additional 45 minutes just to board it. Then, another hour to get home,” he trails off. With the hearing coming up, Rodney wants to share what happened to him. He wants people to understand that the system needs improving.

Canadian border agents under investigation

He’s not the only one who thinks so. In 2019, the National Security and Intelligence Committee of Parliamentarians launched a review into the actions of the CBSA, following multiple reports of flaws within the agency, as well as multiple harassment allegations. CBC News reported that the agency had investigated 1,200 allegations against its own staff over a two-and-a-half-year period. “CBSA agents have a lot of discretionary power, but there’s no outside oversight of staff conduct, which can occasionally be problematic,” said Abou-Jaoude.  Dench confirmed that the CCR was very aware of the lack of accountability and transparency. Considering the power and scope border policing agents have, combined with allegations of serious misconduct that include unnecessary force, conflict of interest, and sexual harassment, one would think the government would welcome recorded interview sessions, since they would protect both the applicants and the agency’s reputation. “So much is at stake here— for me and my family,” Rodney says. “I have no recourse now. There’s a contradiction between [the CBSA agent’s] statement and my story and naturally the judge will take her word as being neutral and accurate. But what she wrote was inaccurate and there’s no way for me to prove it.” [post_title] => For asylum seekers, Canada's immigration policies can seem capricious and even cruel [post_excerpt] => Canada’s immigration system is better than the United States', but is still deeply flawed. [post_status] => publish [comment_status] => closed [ping_status] => open [post_password] => [post_name] => for-asylum-seekers-canadas-immigration-policies-can-seem-capricious-and-even-cruel [to_ping] => [pinged] => [post_modified] => 2026-08-06 22:47:32 [post_modified_gmt] => 2026-08-06 22:47:32 [post_content_filtered] => [post_parent] => 0 [guid] => https://conversationalist.org/?p=2383 [menu_order] => 221 [post_type] => post [post_mime_type] => [comment_count] => 0 [filter] => raw )

For asylum seekers, Canada’s immigration policies can seem capricious and even cruel

WP_Post Object
(
    [ID] => 1778
    [post_author] => 2
    [post_date] => 2020-05-22 00:14:48
    [post_date_gmt] => 2020-05-22 00:14:48
    [post_content] => The search for home can sometimes clash with the need for security.

Like many Canadians, I grew up with my nose pressed to the window of American life.

This was especially true in my case, because my mother was born in New York City and her mother in Chicago; my great-grandfather was a Chicago developer who built one of the city’s first skyscrapers. My American cousins intimidated me: they included an ambassador, a Harvard archeologist, even a bullfighter. One of them was married to a woman who flew her own small aircraft.

I wanted to be like them — bold, adventurous, successful — and to understand what made them tick; I wanted to flee the quiet, polite country I was born and raised in, where ambition and strong opinions were frowned upon.

Canadian newsstands offered 80 percent American content and I knew the names of Buffalo’s suburbs, Lackawanna and Cheektowaga, because their television broadcasts reached Toronto. I caught deeper glimpses of American contradictions while attending University of Toronto, during a life-changing exchange week at the University of North Carolina, Chapel Hill. We attended a black Baptist church service where the preacher inveighed against abortion and the ladies waved paper fans. We listened to a black UNC administrator describe his life there…and begin to weep.

As someone from a multicultural city, Toronto, and a country where abortion isn’t demonized, both were shocking. Nor had I before imagined the daily toll that racism could play. It all deepened my curiosity about the U.S. even further, making me more determined to find a way to live there.

At 25, I won a fellowship to Paris, traveling Europe for eight months, then was a newspaper reporter in Toronto and Montreal, where I fell in love with a McGill medical student from New Jersey, soon to graduate and return south for residency.

I was able to follow him to the United States, although we were not married, because I was the daughter of a U.S. citizen, applying for “better work opportunities.” After I had taken an AIDS test, undergone a security check and been fingerprinted, an official at the consulate in Montreal interviewed me. I wrote, for a column in the national daily, The Globe and Mail, in 1988:

“The vice-consul asked me surprisingly little. When she approved my visa, after a brief but lively conversation, her enthusiasm and warmth were infectious. Even the guard wished me luck. I felt I’d been invited to a terrific party. I was handed a brown envelope, stamped, signed and sealed. My future was in my hands.”

And so I left behind a perfectly good country, one with excellent and heavily subsidized university education, cradle-to-grave healthcare, a wide, deep social safety net, and a Constitution that promised “peace, order and good government” rather than “life, liberty and the pursuit of happiness.” For years, Canadians had often guessed I was American, which is a veiled insult that means too bossy, too direct, too nakedly ambitious. I wanted faster decisions and a wider playing field, not the endless foot-shuffling of risk-averse fellow Canadians and a career limited to a handful of major cities. I’d thought American was more egalitarian than it is, but that turned out to be silly idealism. When I dared suggest to someone at Dartmouth that I audit classes there, since we were in the middle of nowhere for the next four years, pre-Internet, the university administration refused. How about part-time study? Also no. As I began to try to make sense of my new home, I read two seminal works of the early 1990s that explained the shadowed side of John Winthrop’s 1630 vision of America as a much-admired “city on a hill”: the first was Alex Kotlowitz’s There Are No Children Here, about two boys growing up in a decrepit Chicago housing project during the 1980s; the second was Jonathan Kozol’s Savage Inequalities, a study of two school districts, divided by wealth and class, which were allotted wildly unequal resources by the American way of funding education through housing taxes. This was a key difference between my experiences in Toronto and Montreal. In Hanover, a local social worker told me about the grinding poverty she saw on muddy backroads, the battered trailers with plastic on the windows, while Dartmouth’s most privileged students raced their shiny sports cars through town and dropped enormous sums in its few stores. There is poverty in Canada; this is particularly true for the shamefully neglected Indigenous people. But the shocking inequality of the United States, where the three wealthiest Americans collectively own more wealth than the bottom half of the population (while the middle class struggles to pay for healthcare and university tuition), is absent; Canada has its billionaires and millionaires, but they tend to be more discreet about their good fortune.

First American lesson: Prove you’re rich! Income inequality be damned.

I wanted my career back, so we moved to suburban New York, where I’ve lived ever since. After two years of marriage, my husband left and I started my American life yet again, without children. I’d insisted on a pre-nuptial agreement, which enabled me to survive financially and keep my home.

Second American lesson: Know your legal rights and be ready to fight hard for them.

Third American lesson: A tough lawyer is often your new best friend.

Single and lonely, in 1998 I answered a personals ad in a local alternative weekly — which brought a convicted con man into my life, who wreaked emotional havoc and cost me several thousand dollars.

Fourth American lesson: In a country so diverse, re-invention is easier. In a huge and mobile country, less fussy about one’s origins, he simply traveled east and started victimizing anew.

Fifth American lesson: Some Americans are wildly impressed with self-confidence and happily defer to material signs of success; before he was caught in Chicago, the conman had posed as a doctor and as a lawyer.

In the decades since, I’ve often wondered about my “ghost life.” What if I’d stayed in Canada? When I visit, I find that I miss the civil conversation, the more generous public policies and, most of all, a national culture that is not poisoned by right-wing terrorism. In 2002 and 2003, while researching my first book, I traveled to Ohio, New Orleans, Massachusetts and Texas to interview 104 men, women and teens about women and gun use, asking whether they owned a firearm or whether one had shattered their life. I spent three days learning how to fire a Smith & Wesson 9mm pistol, which gave me the street cred to speak with suspicious gun owners; their first question to me was always the same: Do you believe in the Second Amendment?

Sixth American lesson: It’s as if the Constitution’s ink were still wet, so often is it cited. And every time I ask someone about their concomitant responsibility to the common good I might as well be speaking Greek, so hollow does the phrase ring in a nation addicted to the primacy of individual rights.

I survived the financial crash of 2008, thanks to my second husband’s secure job and my work in a part-time retail position for $11/hour, an experience that was the subject of my second book. In two-and-a-half years, while selling $600 ski jackets, my hourly wage was raised by only 30 cents. The store’s wealthy customers recoiled in shock if I replied to them in French or Spanish. They automatically assumed anyone working at a low-level job couldn’t possibly be as well educated or well-traveled as they.

Seventh American lesson: A low-wage job de facto signals low status. One customer tossed a quarter at us, barking: ‘Go to college!” Every one of our 15-member staff had done so, and two were military veterans. I saw firsthand what $11/ hour could buy. Almost nothing. With college costs so high, how could anyone flee? 

Eighth American lesson: The stunning cost of American post-secondary education breaks as many as it helps. Two of our friends in their early 30s, both from blue-collar families, are crippled by their college debts of $60,000 and $100,000. My annual tuition in mid-1970s Canada was $660 a year; today, it would be $6,000.

In a country professing such deep allegiance to “liberty,” American workers have no right to paid vacation, sick leave or paid maternity leave. Union membership is low, and the federal minimum wage has been stagnant for decades. Since Donald Trump’s election, our Canadian friends have shifted from asking: “Will you come home?” to “When will you come home?” I struggle to find a response, even as I realize that most of my reasons for staying are predicated on privilege. I am an educated white woman, in good health; I have work, savings in the bank, and a gainfully employed husband who is also in good health. If I were poor and lived in a rural area, Canada’s social safety net might appear much more appealing than it does from a pretty and prosperous town within easy distance of New York City. Until we can afford to retire we need well-paid work, which, even in the worst of times, is more plentiful for us where we live now. My experience of trying to do business with Canadians has been frustrating: often they murmur encouragingly and then disappear, true to an aspect of the national character that places value on avoiding potential conflict. The U.S. feels more foreign now than it did when I first made it my home, nearly 30 years ago. It is tainted by mass incarceration, racism and daily violence. Shooters armed with automatic weapons have massacred thousands and schoolchildren practice “active shooter drills.” In a nation that never shuts up about “productivity,” retailers sell us scented candles to relax. No one seems to notice the contradiction. Soon, there will be more than 100,000 dead from COVID-19; meanwhile, the White House administration’s chaotic responses are a deadly roulette wheel. I love our historic, lovely Hudson River town and its ready access to the pleasures of Manhattan --- although they are temporarily off limits during the pandemic. The fact remains; unless we move to a rural, isolated area with poor medical access, we can’t afford comparable Canadian housing and my home city, Toronto, has become both violent and expensive, with tiny teardown houses selling for $1 million. I loathe Trump and fear four more years of this nightmare. I enjoy our life here— while knowing how deeply its systems punish so many others. It’s a moral thorn. Stay? Go? I still don’t know. [post_title] => America is home but Canada is safer: after 30 years, and despite a fulfilling personal life, is it time to leave? [post_excerpt] => In the decades since, I’ve often wondered about my “ghost life.” What if I’d stayed in Canada? When I visit, I find that I miss the civil conversation, the more generous public policies and, most of all, a national culture that is not poisoned by right-wing terrorism. [post_status] => publish [comment_status] => closed [ping_status] => open [post_password] => [post_name] => america-is-home-but-canada-is-safer-a-dual-national-wonders-whether-she-should-go-or-stay [to_ping] => [pinged] => [post_modified] => 2026-08-06 23:03:36 [post_modified_gmt] => 2026-08-06 23:03:36 [post_content_filtered] => [post_parent] => 0 [guid] => http://conversationalist.org/?p=1778 [menu_order] => 266 [post_type] => post [post_mime_type] => [comment_count] => 0 [filter] => raw )

America is home but Canada is safer: after 30 years, and despite a fulfilling personal life, is it time to leave?

WP_Post Object
(
    [ID] => 1694
    [post_author] => 2
    [post_date] => 2020-04-10 17:36:04
    [post_date_gmt] => 2020-04-10 17:36:04
    [post_content] => In northern British Columbia, a female chef draws on her native heritage and introduces diners to local, pre-European cuisine.

Generations ago, Indigenous communities living in harsh environments found comfort and sustenance in a basic bread recipe. 

For many remote First Nations communities throughout North America, flour wasn’t available, so bread was made with ground-up roots, bear fat and berries to sweeten, it was then cooked in an open fire or wrapped around a stick to bake.

This bread, called bannock, changed over the years incorporating ingredients like flour, fat, and sugar that were rationed to people after the government forcibly removed them from their land. It was then fried and became an important staple at powwows. Indigenous people took the scraps of oppression and made something delicious with it.

Powwows are a meeting, a chance for Indigenous people to get together and showcase dancing, singing, artisan creations and spend time in cultural appreciation and celebration. They have also served as an act of powerful resistance against continuous attempts to destroy, legislate and remove Indigenous culture. They are a demonstration of pride.

Sharon Bond, who is from the Nooaitch Indian Band in Merritt, British Columbia, has made her “bannock and butter” from bringing this ancient food to modern diners and the public can’t get enough.

“Bannock was a survival bread that really brought communities together through celebrations and gatherings. And it was one of the roots of keeping people alive,” she says.

Bond owns Kekuli Cafe, which has become the first Indigenous-owned restaurant franchise in Canada. With two locations and a third set to open in the near future, Bond’s long-held desire to run her own restaurant has come to fruition. But it doesn’t stop there; by offering franchising opportunities, Bond is helping to empower another generation of Indigenous entrepreneurs to taste success with bannock too.

Indigenous youth can be supported from the time they are in high school. We need to bring entrepreneurs and business people into schools to teach and inspire youth, to bring out their ideas and to be creative and know that they can make their dream into a business. Mentors are needed,” she says.

She herself guides and empowers youth and aspiring business owners through an initiative called Futurpreneur and through monthly Indigenous Women Networking Sessions. She also sees mentorship as a cycle and continues to benefit from her own mentor, a successful restaurant owner, who she can talk to about any industry-specific questions she may have.

Her journey to becoming a restaurant owner was a long process, in part because she wanted the endeavor to be a success and took her time to design a winning product.

“It took a few years to do the business plan, we took our time to make sure that everything was going to be just right, the colors, the logo, the slogan. We just wanted to have a very strong business. It took time to get to that point and then when we finally opened our doors people thought we were a franchise which was pretty cool. So, I said, Well, we're not, but we will be now!”

One of the decisions she grappled with was the name for the cafe, she eventually found the word “Kekuli” in a book by James Teit, a Scottish anthropologist who wrote extensively about the people of the Interior Salish First Nations.

It’s the name for a winter dwelling, found across the Okanagan region, a house built into the ground to provide shelter and warmth. Pronounced ke-koo-lee, it seemed like the perfect moniker for the type of space she wanted to create, she registered the business name the very same day.

Even though the process of launching the business was a slow burn, Bond has been interested in cooking since she was a child, when she was making a mess in her mom’s kitchen and watching her bake cinnamon buns and bread. She remembers enjoying the smell of spices and recently found an old recipe book with a missing cover, the pages of which were decorated with her childish doodles and colorings.

One of her mom’s regular recipes was chili, which also features on Kekuli Cafe’s menu, although Bond says its quite a different recipe. A staple offered at powwows; chili is traditionally served atop a piece of bannock to catch all of the meaty juices.

Bread forms a part of almost every human culinary culture across the globe and Bond has often been told that her bannock reminds customers of other fry bread that they remember from their childhood, whether that was in China, Scotland or anywhere else across the world.

Different Indigenous communities across North America make their bannock to their own unique recipes, in fact, at Kekuli they have their own ancient and secret recipe.

Bannock fans will find that the familiar frybread taste replicated perfectly at Kekuli Cafe with regulars often praising the softness of the bannock. But you can also find a number of innovative menu items like dessert topped bannocks, BLTs and bannock-wich sandwiches.

“Time has evolved so now we've got flour and oil and cast iron pans and fryers. It’s bannock with a twist, you know a little bit more contemporary bannock,” she says.

That contemporary bannock topped with sweet treats remains very popular but the traditional bannock is favored by purists as are some of the sweet yet naturally Canadian flavors from the land like Saskatoon Berry, Maple Glaze, and Maple Walnut.

The restaurant’s slogan “Don’t Panic... We Have Bannock!” came about from one of the first customers who ran up to the counter worried that they may have sold out. Sharon reassured them by stating the now-famous line and they all broke into laughter.

Bond is an incredibly warm person who makes people feel at ease, no doubt due to her genuine care and concern for how others are feeling. One of the philosophies that Kekuli Cafe is built upon is that all her customers should feel acknowledged when they arrive.

“I wanted to open a restaurant for 20 years and I always thought ‘Oh I'm going to do this with my restaurant,’ I'm going to make sure everyone smiles and is acknowledged, you're not just someone who comes in and orders and sits down and that's it. You know, I engage with all my customers and I really felt that there wasn't enough compassion or empathy, it's important to make someone's day,” she says.

Bond is also humble and credits her success to the whole team. In fact, she was recently awarded the Indigenous Woman-Business Award of Excellence from The National Aboriginal Capital Corporation but was almost too shy to tell me. She admitted that she sometimes finds it difficult to enjoy her success without feeling like she’s bragging.

Where she excels, however, is in empowering other women to proudly and confidently promote themselves. A culture she is trying to develop in her local community through her Indigenous Women Networking Sessions. 

“I can see it becoming a very important networking group. I've been to other networking groups for women and sometimes I just feel out of place,  it doesn't seem to be me, I'm not a high heel wearing type person and everyone's all decked right out and I am more of a Doc Martens person!” she says.

Through mentorship, encouragement, and plenty of bannock, Bond is building a culture of shared success.
    [post_title] => In Canada, a female Indigenous chef popularizes local, pre-European cuisine
    [post_excerpt] => 
    [post_status] => publish
    [comment_status] => closed
    [ping_status] => open
    [post_password] => 
    [post_name] => mentoring-with-bannock-a-female-chef-popularizes-an-indigenous-dish
    [to_ping] => 
    [pinged] => 
    [post_modified] => 2026-08-06 23:04:46
    [post_modified_gmt] => 2026-08-06 23:04:46
    [post_content_filtered] => 
    [post_parent] => 0
    [guid] => http://conversationalist.org/?p=1694
    [menu_order] => 274
    [post_type] => post
    [post_mime_type] => 
    [comment_count] => 0
    [filter] => raw
)

In Canada, a female Indigenous chef popularizes local, pre-European cuisine

WP_Post Object
(
    [ID] => 1627
    [post_author] => 2
    [post_date] => 2020-02-20 20:35:00
    [post_date_gmt] => 2020-02-20 20:35:00
    [post_content] => A band of First Nations people have won national and international support for their refusal to allow a pipeline through their land.

Until cross-country rail blockades by Indigenous activists and their allies made front-page news earlier this month, few Canadians noticed the protests against a pipeline in We’tsuewet’en territory. Opposition to the project from First Nations people in northwestern British Columbia has, however, been consistent—and years in the making. The dam that had been holding back a slow and steady bubbling of resistance burst late last month when heavily armed militarized police moved to enforce a court injunction and tear down a blockade against Coastal GasLink, the company that wants to run its 670-kilometre gas pipeline through unceded native land.

Hereditary chiefs of We’tsuewet’en territory maintain they have jurisdiction over this unceded land and that both Coastal GasLink/TC Energy and the government are in violation of a Supreme Court ruling. Complicating matters: under the Indigenous system of governance, hereditary chiefs from each clan are title holders of the land; meanwhile the band councils (created through the government-imposed Indian Act) have control over the land that the government allotted to reserves. The issue of who controls the land has never been settled legally, nor resolved by negotiation or litigation.

This is not the first time a confrontation between Canadian authorities and Indigenous people has made international news. In 1990, Mohawk people in Quebec held off for 78 days against a golf club developer who wanted to construct condos on traditional burial grounds. The confrontation led to the Oka Crisis, with the provincial and federal governments, in a rare show of unanimity, working together to deploy the military against the barricaded Mohawk. Like the current We’tsuwet’en standoff, it sparked a global solidarity movement in support of Indigenous communities fighting a centuries-old battle against colonialism.

This, however, is the first time Indigenous protests over land rights has garnered popular support among non-Indigenous Canadians.
  • The Idle No More protest movement, founded in 2012 to honour Indigenous sovereignty and protect the water and land, sensitized non-Indigenous Canadians to the grievances and concerns of Indigenous communities.
  • The National Inquiry into Missing and Murdered Indigenous Women and Girls demonstrated the direct connection between the violation of Indigenous rights and Canada’s staggering rates of violence against women and girls of the First Nations.
  • The Truth and Reconciliation Commission of Canada opened the nation’s eyes to the horrific and lasting impacts of the residential school system on Indigenous students and their families.
Add to all of the above a rising global awareness about the effect of climate change and the need to move away from fossil fuels to cleaner energy systems and it’s easy to see why popular support for the protests has grown—despite the economic cost of forcing the railway to shut down. We’tsuwet’en advocates and hereditary leaders have been warning for years about the possibility of a showdown. Critics of the train blockades, however, are now saying that few Indigenous groups are involved in the protests. They point the finger instead at white eco lobbyists, allegedly funded by foreign groups with nefarious intentions. John Ivison, a columnist for the right-wing National Post, went so far as to claim “millennial eco-activists are the new colonialists.” This is a bold take, given that land protectors have for decades been defending the environment from corporations intent on ramming pipelines through unceded land. Activists for Indigenous rights and for environmental protection rights have allies in Canada and around the world because they are intrinsically connected through shared goals. Shale gas development, pipelines transporting oil, the polluting effects of extraction for a country’s biodiversity, water and land, are issues that are not limited to Indigenous communities. Nor is opposition to pipelines uniquely Canadian: TC Energy has faced major opposition in Mexico and the United States. As long as the industrialized world refuses to transition to renewable sources, they will continue to expropriate Indigenous land and exploit the natural world for fuel. This is why Indigenous activists around the world —Mexico, Honduras, Brazil, the Philippines, Colombia — are fighting against mining, logging, and other exploitation of community lands, often at the cost of their own lives. The UN has warned of a “drastic increase” in violence against Indigenous people because of their resistance. According to UN Special Rapporteur on the Rights of Indigenous Peoples, Victoria Tauli-Corpuz, “67 percent of the 312 human rights defenders murdered in 2017 were defending their lands, the environment, or Indigenous rights, nearly always in the context of private sector projects.” But there are success stories, too. Just last week, the Indigenous community in Oaxaca, Mexico, won a ruling against a Canadian-owning mining company operating in the town. The company had obtained permits to exploit local mineral and precious metal deposits without first consulting the community and, as a result, the environmental protection agency ordered the mine closed. Political activism raises awareness, which in turn inspires conversations, and helps public sentiment turn in favour of the marginalized— and this is when the vilification begins. Smear campaigns and hate speech painting Indigenous people as obstacles to economic development, lawless “thugs” and “paid protesters” have already commenced, with some of these comments coming directly from the House of Commons in Ottawa. Outgoing Conservative leader Andrew Scheer, who has repeatedly referred to the democratic protests as illegal, instructed Indigenous protesters—many of whom still live with boil-water advisories in communities that lack basic amenities—to “check their privilege.” Scheer recently stood up in the House of Commons to demand the protestors be removed by police force if necessary. Peter MacKay, the man currently vying for Scheer’s job, chimed in by posting a video declaring Indigenous protesters and their supporters “a small gang of professional protesters” and “thugs” holding “innocent Canadians hostage.” The Post Millennial, a pro-Conservative media platform, blamed CN Rail’s recent layoffs on Indigenous activists— ignoring both the fact that the company had announced upcoming layoffs in late 2019 and that unions and workers have expressed solidarity for We’tsuwet’en protests. “Rail blockades could see cities run out of chlorine for water treatment,” read another headline. But the article itself attributes the claim to a lobbyist for chemical distribution companies. Most cities in fact have their chlorine trucked in; and The Post Millennial did not mention that 60 Indigenous communities have been living with boil-water advisories for decades. In Canada, as in many other countries with significant Indigenous populations, the policy for decades has been to deny or ignore their legitimate rights and titles. Now, once again, a private company wants to invade unceded territory and exploit its land for economic gain at the expense of the people who live on it. Because those people have little legal or economic power, they are engaging in peaceful civil disobedience as a means to be heard. But instead of listening, the authorities are treating them like criminals. Faced with escalating pressure from the blockades and the people outraged by them, Prime Minister Justin Trudeau cancelled a trip to Barbados, where he was expected to pitch Caribbean leaders on why Canada should be granted a seat on the United Nations Security Council. Instead, he held an emergency meeting of cabinet ministers Monday in Ottawa. To his credit, he denounced the calls for force, making it clear that a solution could only be found through discussions. Indigenous Services Minister Marc Miller reiterated that sentiment, stating that “the pathway to de-escalation is a painful one, and it’s an hour-by-hour conversation that involves engagement at the highest levels.” Violence and suppression are easy and respectful dialogue is tedious and long, but it’s the latter that is required now. Canada has yet to engage fully with its grim colonial legacy. This is a country founded on the often-violent seizure of Indigenous land; the displacement of communities via  state-sponsored residential schools; and the banning and hoped-for extinction of Indigenous culture, languages, and culture. This legacy is responsible for countless deaths and for generational trauma that manifests in high rates of suicide, incarceration, and substance abuse; it has also played an instrumental role in settler privilege and prosperity. Canada can no longer afford to prop up polluting industries that threaten our biodiversity and the viability of our land and water. It’s unconscionable to do so. Indigenous concerns should be our concerns also. They are one and the same. The discourse and increasing support around the We’tsuewet’en protests and train blockades is evolving rapidly because public awareness is rising. Canadian attitudes toward environmental issues are evolving. We’re now starting to realize as a global community that Indigenous people are leading the way in a battle we must wage together.   [post_title] => A standoff over a gas pipeline has become an international call for environmental action [post_excerpt] => Activists for indigenous rights and for environmental protection rights have allies in Canada and around the world because they are intrinsically connected through shared goals. [post_status] => publish [comment_status] => closed [ping_status] => open [post_password] => [post_name] => a-standoff-over-a-gas-pipeline-has-become-a-call-for-environmental-action [to_ping] => [pinged] => [post_modified] => 2026-08-06 23:06:58 [post_modified_gmt] => 2026-08-06 23:06:58 [post_content_filtered] => [post_parent] => 0 [guid] => http://conversationalist.org/?p=1627 [menu_order] => 281 [post_type] => post [post_mime_type] => [comment_count] => 0 [filter] => raw )

A standoff over a gas pipeline has become an international call for environmental action

WP_Post Object
(
    [ID] => 1500
    [post_author] => 2
    [post_date] => 2019-12-05 17:03:50
    [post_date_gmt] => 2019-12-05 17:03:50
    [post_content] => What did you talk about at your Thanksgiving dinner?

A week after the celebration of the most American holiday, many people are still digesting dinner table conversations that might have wandered into current events. Whether they were contentious, or affirming, the Thanksgiving dinner table conversation as a reflection of our cultural moment has become a motif in popular culture. A survey of some of the most iconic enactments of the holiday meal in film and in television go some way toward putting last week's conversations in context.

Unlike any other religious or secular American celebration, Thanksgiving offers a motif that resonates with nearly all American audiences, as Norman Rockwell shows in his iconic 1943 portrait of a family celebrating the holiday. The title of the painting is Freedom From Want; it is one in a series inspired by Franklin D. Roosevelt’s 1941 State of the Union address, Four Freedoms (freedom of speech, freedom of worship, freedom from want, freedom from fear), which he delivered shortly after the United States entered World War Two. Rockwell’s all-American family would, one hopes, look quite different today; but the propaganda potential is the same – almost everyone celebrates Thanksgiving, in similar ways, with similar cultural cues and breaks from the workweek.

Over the years, film directors have used Thanksgiving scenes as an instantly recognizable tableau for the foibles of the extended family. Many of those Thanksgiving scenes have become iconic — offering a peek into less-familiar narratives. They are also remarkably powerful reflections of the political climate of their time. Viewed years later, they offer salutary insights into whether and how things have changed.

In Avalon, the third of Barry Levinson’s semi-autobiographical Baltimore movies —of which Diner is perhaps the best known —Thanksgiving makes the director’s Jewish Baltimore deeply and undeniably American. Even for people who haven’t seen it, “You cut the turkey without me?!” has become one of the most-quoted lines about Thanksgiving.



Each Thanksgiving meal in Avalon marks the evolution and assimilation of the Jewish-immigrant Krichinsky family, presided over by the benevolent, mustachioed patriarch Sam Krichinsky (Armin Mueller-Stahl). As the children gather at their feet and listen raptly, the older generation — Sam, his brothers, their wives and offspring — regale them with oft-repeated stories about the old world, which the younger ones imbue with fresh ideas bred by the new world. The opening scene of Avalon shows Sam arriving in Baltimore as a young man, before World War One, a new immigrant landing on the Fourth of July amid the fireworks and fairy lights. The sense of splendor and 1950’s nostalgia are a constant in this deeply sentimental film; at times Levinson’s Americana schmaltz is almost too much to bear. Yet it reflects the sentiments of its time: the film was released in 1990, just as the Communist bloc was collapsing — a historical event that many (perhaps most) Americans viewed as a validation of their values. This feeling is reflected in Barry Levinson’s nostalgic film about growing up in post-war Baltimore as the grandson of Jewish immigrants from eastern Europe.

This American exuberance at the Thanksgiving table can be found in the films of two less likely candidates — Woody Allen's Hannah and Her Sisters,  and Spike Lee's She's Gotta Have It. Both films were released in 1986; they channel a Reagan-era sense of carefree consumption, the ability to recreate oneself, and endless second chances.  Hannah and Her Sisters, one of Woody Allen’s best-known films, is framed and punctuated by three Thanksgiving meals. Given the director’s reputation for cynicism, “Hannah” is surprisingly optimistic, even as it explores the destructive potential of love and human frailty. The film begins with a Thanksgiving gathering at the sprawling Central Park West apartment of Hannah (Mia Farrow) and Elliot (Michael Caine). The camera take us through rooms that are suffused with warm light and happy children playing while clusters of adults drink, eat hors d’oeuvres, and converse. Hannah’s mother, a retired Broadway performer, sings while her husband accompanies her at the piano, and uniformed catering staff serve the food. Rather quickly, however, this scene of familial happiness morphs into something altogether different, with all the characters seemingly on the brink of ruinous heartbreak and professional failure. And yet, in tandem with the anguish over illicit love affairs, money problems, career frustration, and sibling rivalry, the city continues to sparkle and entice; the failures are minor and redeemed by success; death is defied; and most of the hearts not only survive intact, but seem to grow. The whimsy, humor, and celebration of New York City, with a closing Thanksgiving meal, full of heart and warmth, are what remain. Even Woody Allen and Dianne Wiest are happy at the end, which seems to make the film a veritable fairy tale.

She’s Gotta Have It, Spike Lee’s first (and arguably best) film, is a similarly overflowing package of whimsy and a sense of plenty. This includes its charmingly odd Thanksgiving meal. Nola, the female protagonist, is a free spirit whose enjoyment of love, sex, art, and the people around her are intoxicating, to both the characters and the viewers. For Thanksgiving dinner, the first she has ever cooked, Nola invites her three lovers — Jamie, Mars, and Greer. Over dinner the men joust for her affection, with their competitiveness extending to a post-dessert game of Scrabble. At the end of the evening each suitor is understandably reluctant to leave, hoping he will be the one Nola chooses to spend the night with her. The final scene is a beautiful overhead composition of Nola and Jamie lying in one another’s arms on her bed, with Mars and Greer hanging on nearby as the music plays — until they finally give up and leave. Like Hannah and Her Sisters, the film feels suffused with a late-1980’s American intoxication with itself – even when it’s pushing the margins or making them visible. Spike Lee provides a portrait of black Americans that doesn’t use white America as a reference point. This world exists regardless of whether or not white people are aware of it or understand it; just as Nola offers herself without apology or excuse, so does Spike Lee present black America.



While less celebratory Thanksgiving films exist — Parker Posey offers two examples of unhappy Thanksgiving gatherings in her cult classics The Day Trippers and House of Yes — television has more space to dig into broader conversations. The Thanksgiving episodes in some older television series feel shockingly political in a way that seems inconceivable today. In a 1994 episode of Roseanne, abortion is the predominant theme: four generations of women sit at the holiday table sharing their views and experiences, with Roseanne expressing views that are stridently pro-choice. When she and Dan discover their unborn child may not be healthy, however, Roseanne suddenly realizes she might not be so certain about her own choice. It is a remarkably thoughtful conversation —one of many salutary episodes in a series that gave white working-class Americans a nuanced, complex voice.

That other avatar of the white working man, Archie Bunker (Carroll O’Connor), famously served as a foil for the preoccupations of the 1970s. In the 1974 Thanksgiving episode of All In The Family, he and Edith are invited to the new home of their daughter Gloria, and son-in-law Mike  (a.k.a Meathead). Since Gloria is pregnant, the subject of whether or not the child will be raised with religion arises, with Archie and Edith expressing hurt and dismay that their grandson might be raised a liberal atheist.



All in the Family is one of the few shows premised entirely on the culture wars of the 1970s; viewed today, it holds up a sobering mirror to our contemporary political moment — i.e., we’ve regressed to a place where those inter-generational conflicts of 45 years ago now feel acutely relevant.  Emily Nussbaum, The New Yorker’s television critic, adds an additional insight in her brilliant essay about All in the Family, titled “The Great Divide:  Norman Lear, Archie Bunker, and the Rise of the Bad Fan.” The show, observes Nussbaum, attracted many “bad fans” who watched because they identified with Archie Bunker and his bigoted views. He was meant to be the old racist uncle at the Thanksgiving dinner table, an anachronistic buffoon, but many of his fans loved him because they shared his worldview. This is one of the dangers posed by using anti-heroes to explode cultural stereotypes and advance conversations.

The new canvas created by the so-called Golden Age of television has endowed the Thanksgiving episode with even greater potential. Friday Night Lights, one of the best twenty-first century portraits of very key elements of American culture, provided a perfectly fraught Thanksgiving episode in 2010, very much under the shadow of the culture wars and the polarized national debate on abortion. Tami Taylor, one of the main characters, is a principal of a high school in this a small, conservative, Texas town of churchgoers. After she is discovered to have advised a pregnant student to explore her options, guiding her with empathy and a total lack of judgment, Tami is publicly criticized and nearly fired from her job. At Thanksgiving dinner she is in the midst of dealing with the fallout from this incident, which makes the holiday a brief and not completely relaxed respite.  While the subject itself is not discussed at the dinner table, her anxiety over it permeates the evening and she is visibly distracted. This Thanksgiving dinner, as is so often the case in real life, represents a short respite from the battles of the workweek. The next day she is essentially told she is fired, and so decides to leave and work as a counselor at another school, where she is needed and wanted. When she returns home, her husband and daughters are putting up the Christmas lights, in a perfect exhalation and sense of relief.

One of the most touching Thanksgiving episodes in recent years is Denise’s coming out story in a 2017 episode of Master of None, Aziz Ansari’s scripted show on Netflix. The show ran for two seasons, took on some very big issues with humor and insight that showed one can be woke and sensitive and remain funny; its demise is a real loss — it was a cathartic corrective to the Trump presidency, an advancement of so many important conversations. The Thanksgiving episode shows Denise and Dev, who are childhood friends, at the former’s  home over several holiday celebrations, starting when they are about 6 years old. Successive scenes in the episode show the same tableau when they are 12 and 16 years old; it then jumps forward to 2015, 2016, and 2017. Dev is the only male, and the only non African-American at these Thanksgiving tables, over which Denise’s single mother, aunt and grandmother preside. It is a beautiful extended family that gradually, by the very end, grows to include Denise’s partner Michelle. The path there is lovingly charted – and the specific challenges of coming out as gay in the African American community are explored. The “non-conventional” family debunks the notion that they lack anything a traditional nuclear family might offer.



It seems odd that the cultural currency of Thanksgiving is underestimated or unrecognized– it has as captive an audience as is still possible and offers a trope that is so universally familiar. It also sets lower expectations for denouement, as Christmas might, which makes it a better canvas for experimentation or unintended projections. This is why Thanksgiving, the ultimate American holiday, has often been the best means for getting a real sense of the country’s political pulse via popular culture. We are all tuned in, and not because we are preoccupied with impeachment hearings. We just happen to be watching.
    [post_title] => How film and television put last week's Thanksgiving celebration in cultural context
    [post_excerpt] => It's a tradition as old as Hollywood: every year, Thanksgiving scenes are presented on television and in film as a metaphor and an analysis of our cultural moment. 
    [post_status] => publish
    [comment_status] => closed
    [ping_status] => open
    [post_password] => 
    [post_name] => how-film-and-television-put-last-weeks-thanksgiving-celebration-in-cultural-context
    [to_ping] => 
    [pinged] => 
    [post_modified] => 2026-08-06 23:13:19
    [post_modified_gmt] => 2026-08-06 23:13:19
    [post_content_filtered] => 
    [post_parent] => 0
    [guid] => https://conversationalist.org/?p=1500
    [menu_order] => 290
    [post_type] => post
    [post_mime_type] => 
    [comment_count] => 0
    [filter] => raw
)

How film and television put last week’s Thanksgiving celebration in cultural context

WP_Post Object
(
    [ID] => 1444
    [post_author] => 4
    [post_date] => 2019-11-01 20:00:11
    [post_date_gmt] => 2019-11-01 20:00:11
    [post_content] => Robert McNamara was a product of the so-called greatest generation, who believed in his place in the world. The boomers challenged him for lying about Vietnam and for his contribution to the military-industrial complex. And then the boomers voted for Trump. So who's making America great, again?

Did the twentieth century offer any poetry finer than a standardized test? Surely all those bubbled-in letters spell out something, but multiple choice itself is a love language. Plaintively, with each whirl of a No. 2 pencil, we plead that those letters will trace a path to the perfect score, to the perfect job, and to one perfect nation under God, indivisible as helmed by the Best and the Brightest — by intrepid men who bubbled impeccably. In his critically-acclaimed 2003 documentary, The Fog of War: Eleven Lessons from the Life of Robert S. McNamara, director Errol Morris interviews one such man who climbed the rungs of standardized testing into power. In his capacity as Secretary of Defense to Presidents John F. Kennedy and Lyndon B. Johnson, McNamara was a severely gifted number-cruncher who escalated American military involvement in the Vietnam War even as he knew that it was unwinnable — a fact that he denied repeatedly, until the publication of the Pentagon Papers proved he had known all along. The film was released just as the coalition invasions of Iraq and Afghanistan were descending into a Vietnam-like quagmire, making McNamara a timely interview subject. 



It seems doubly prophetic that the film was released in 2003. This was the same year Facebook launched — and the internet began its stranglehold on our public, private, and political lives. While McNamara never digitally ranked the university’s hottest women during his own time at Harvard, as Zuckerberg notoriously did, he did help integrate IBM into global warfare during his time as an analyst in the Pacific theater during WWII and while Secretary of Defense to Kennedy and Johnson during the Vietnam War. Today, the automated war machine is something more subtle, as Facebook allows bad actors — whether state leaders or individuals — to promote propaganda and lies, and even help throw a presidential election. 

Morris, a baby boomer, engages McNamara in a deeply disturbing conversation about what the latter's generation left Morris's to sift through. As a millennial, when I first saw the movie in 2003, I felt I was watching the good guy from the generation that brought us Woodstock go after the bad man who brought us napalm. Today, I cannot say I look at the baby boomers as a merry band of Robin Hood types who sought to rescue the nation from the military-industrial complex. The 16 years since the documentary have seen the rise of one particular baby boomer who is, in many ways, antithetical to both McNamara and Morris. On the one hand, Donald Trump is nothing like my childhood idealization of my parents’ generation, protesting war and burning bras. On the other, Trump is nothing like McNamara: he is the wily byproduct of outer-borough nepotism who defies all statistical analysis. Watching The Fog Of War in 2019 almost made me nostalgic for what I now realize was a sense of progress that I had in 2003. It made me wonder what I have learned as the lofty aspirations of the Great Society have degenerated into the bitter pandemonium of Making America Great Again. 

I offer — it seems appropriate — eleven lessons: 

The fog of institutional faith rolls in before the fog of war

A little background: during World War One, the U.S. Army administered IQ tests, which begat the S.A.T., which begat the need for rudimentary computers to analyze the results, which begat IBM government contracts, which begat a bureaucracy primed for battle by December, 1941. This automated war machine had previously been marketed to America as a political platform to better manage America — the New Deal. The IBM punch card led the charge into the theater of war; attendant propaganda shorthanded a push for achievement. Science education would win the Cold War! The best and the brightest would protect us from falling dominoes in Southeast Asia! A moonshot could redeem humanity! Before he conveyed this militarized optimism, McNamara tested his way from UC Berkeley to Harvard Business School to celebrated Army analyst in the Pacific Theater of World War Two, a mascot for the meritocracy. Why listen to a damn thing he says? Well, look at those test scores!

Nothing lends political credibility quite like the private sector 

Robert McNamara was the C.E.O. of Ford Motor Company when John F. Kennedy tapped him for the position of Secretary of Defense. In the United States, shaped by the Protestant work ethic, a rich person is by definition considered to be a smart person. In Fog of War, Morris shows archival footage of journalists ingratiating themselves to McNamara by complimenting him on his intelligence; during the 2016 presidential election campaign, the media reported on Donald Trump’s private plane, his luxurious residential properties, his hotels, and his private golf courses. In The Fog of War, as McNamara accepts the cabinet position, Kennedy says that McNamara has chosen to serve his country at “great personal sacrifice” — which is code for giving up the extremely generous salary of a C.E.O. in the private sector in exchange for a civil servant’s salary. 

The Greatest Generation™ and the baby boomers double-teamed successive generations

The Vietnam War inspired a libertarian insurgency on the right and a counterculture from the left, with adherents to both questioning the enormous role big government (as the right calls it) and the military-industrial complex (as the left refers to it) played in policy implementation that affects our lives. This wide loss of faith in the government saw its first expression in anti-war demonstrators chanting “hey, hey, L.B.J., how many kids have you killed today?” — but Watergate dealt the death blow. The revelations that came out during the impeachment hearings into the Nixon presidency alienated Americans across the political spectrum, and on both sides of the generation gap. In 2016, the same generation that drove Nixon out of office voted Trump in. In a New York Times op-ed about baby boomers who voted for Trump, the writer and activist Astra Taylor suggests we “call it the coming gerontocracy.” The hippies told us never to trust anyone over 30; frankly, I wouldn’t trust anyone already receiving Medicare or Social Security — they’ll kick the ladder right out from under you.    

America remains a sucker for postcolonial civil conflict in countries it scarcely understands 

Near the end of The Fog of War, McNamara talks of dining with his North Vietnamese counterpart in 1995, who told him, “Mr. McNamara, you must never have read a history book. If you had, you’d know that we weren’t pawns...Don’t you understand that we have been fighting the Chinese for 1,000 years? We were fighting for our independence and were determined to do so to the last man.” As McNamara recollects this tense conversation, it’s almost like he’s saying, Right but you said that wouldn’t be on the test. While McNamara openly — astonishingly — concedes his ignorance, he refuses to concede his mode of thinking had been wrong, or that “each of us could have achieved our objectives without the terrible loss of life.” On October 6, Trump abruptly announced that he was pulling U.S. military support out of the Kurdish-held territory northeast Syria, leaving the Kurds — who had sacrificed more than 11,000 combatants in the fight against ISIS — extremely vulnerable to a massacre at the hands of Turkish forces, who were poised to cross the border. Supposedly to preempt this from happening, Trump wrote a widely-circulated (and widely-ridiculed) letter to Turkey’s President Erdogan. “Let’s make a deal! You don’t want to be responsible for slaughtering thousands of people, and I don’t want to be responsible for destroying the Turkish economy...Don’t be a tough guy. Don’t be a fool!” Erdogan, according to several reports, promptly threw Trump's letter into the garbage

Statistics are amoral

The most visually eloquent moment of Morris’ documentary comes as McNamara explains the impact of the U.S. firebombing 67 Japanese cities during the Second World War, while, in the accompanying footage, numbers are shown raining down from bombardiers. Stomach-churning statistics follow, unmistakable as atrocities — in some Japanese cities, up to 90 percent of the population was killed by U.S. aerial bombardments. McNamara concedes as much, but he also justifies the bombings. The war between the U.S. and Japan, he explains, was “one of the most brutal in history.” The Americans could not afford to lose, and that was why he “didn’t fault” Truman for using the atomic bomb. McNamara asserts that General Curtis LeMay would have been prosecuted as a war criminal if he had lost the war in the Pacific, just as he (McNamara) would have been prosecuted had the U.S. lost the war in Vietnam. After World War Two, discharged from the U.S. military, McNamara went to work for Ford Motors. There he crunched the numbers again and mandated that all the company’s cars must have seat belts. He applied the same logic that justified the deaths of 2 million Japanese civilians to the saving of 15,000 American lives annually — according to the National Transportation Board.  Trump is cagier with numbers; we haven’t even seen his tax returns. But we do know this: he has 65.9 million Twitter followers. 

We’ve gone from fireside chats to a dumpster fire — but at least there’s no draft!

For good reason, Roosevelt’s New Deal of the 1930s is the subject of much discussion these days: polarized political ideologies, hysteria, and a U.S. president who won’t shut up on that newfangled media outlet called Twitter. The Great Depression required large-scale political and economic solutions. After the Second World War, the G.I. Bill allowed (white) men to receive a free college education. In today’s privatized, post-Raegan, gig economy hell, apparently 70 percent of us want universal healthcare and 58 percent want debt-free education, but far fewer Americans—I’m hazarding a guess here—pine for a government capable of sending us to certain death in Guam. The Greatest Generation may have basked in the glow of a welfare state, but it also tolerated the draft and a powerful government that operated far away from a free press with the likes of Seymour Hersh poking around its files and exposing war crimes like My Lai. Given that many Americans want a government that provides us with more, we also need to be mindful of what such a powerful government can take from us. 

The Space Race might be over, but we found a black hole!

Fittingly, one of the bright spots of the Trump era has been a literal black hole: in April, the very first image of one was captured by an international team. Meanwhile, the American century’s certainty of measurable progress has collapsed; we are a dying star and this black hole has a name: the algorithm. All the numbers, all the metrics have been automated and programmed to produce more and more data and metadata, so that discernible political reality has collapsed under its own weight, and space-time warps into phenomena like Pizzagate. On December 4, 2016, a man fired multiple rounds of ammo into Comet Ping Pong, a D.C. pizza joint thinking he was busting up a sex-trafficking ring run by Hilary Clinton. This rumor had been spread as “news” by Twitter bots and Trump supporters, much in the same way the Obama birther “movement” was spawned. Uncannily, in NASA illustrations, the silhouette of a star-death is orange and flailing.

No one is at the wheel anymore

Our economic reality is the same: our war machine has collapsed into a Ponzi scheme of a service economy. Corporations that boast of high valuations do not created anything, post no profits, and offer employees few benefits. As Rick Wartzman, author of The End Of Loyalty: The Rise And Fall Of Good Jobs In America, pointed out, “We're now at a point where fewer than 7 percent of private sector workers are unionized in this country. And it's just clearly not enough to have the kind of collective voice and countervailing power against corporate power that, again, was able to lift wages and benefits for all folks, not only those carrying union cards but other blue-collar workers and even white-collar workers in the past.” Fewer Americans have health insurance with every passing year, yet we have apps to manage apps. The cruelest irony is this: the data sucks! Remember the 2016 electoral polls results that showed Hillary Clinton's victory was a dead certainty?  Still, we remain in thrall to irrelevant figures — like the stock market — and use such indexes as magical thinking to ward off evil premonitions of decline and fall. Reporting on a paper the Fed published earlier this year, Forbes, not exactly known as a bastion of Sanders supporters, published an article titled with Trumpian hyperbole, “America's Humongous Wealth Gap Is Widening Further.” It gave the following statistics:

In 2018, the richest 10 percent held 70 percent of total household wealth, up from 60 percent in 1989. The share funneled to the top 1 percent jumped to 32 percent last year from 23 percent in 1989. ‘The increase in the wealth share of the top 10 percent came at the expense of households in the 50th to 90th percentiles of the wealth distribution.' Their share dropped to 29 percent from over the same period. The bottom 50 percent saw essentially zero net gains in wealth over those 30 years, driving their already meager share of total wealth down to just 1 percent from 4 percent.

But who cares when the DOW is up over 27,000? McNamara’s tyranny of numbers is complete. 

Keep it casual!

Though an egghead as surely as he breathed, McNamara kept a common man image close at hand. The very same meritocracy that enabled his rise, ensured he could always do so. He could always claim, no matter how many diplomas he’d earned, no matter how many companies he’d run, that he was a middle-class Irish striver and a family man. Today we have Trump who is, as Fran Lebowitz deliciously put it, “a poor person’s idea of a rich man” — from the Fifth Ave apartment that looks like Versailles vomited to the McDonald’s catering for Clemson’s triumphant football team at the White House. Populism is always essential in the American political arena, as the imminent spectacle of all 19 Democratic candidates chowing down on corn dogs across Iowa soon will prove. 

The meritocracy was a Western

The American meritocracy has closed, like the American frontier. Much like the frontier, the illusion of accessibility was the most potent part of its myth of inevitable progress and increase. The barriers, too, were the same: race, class, gender. As with a Western, when you step back a bit, you may ask, why on earth is this our chosen narrative of progress? What is the enduring appeal of genocide and discrimination in this country? Yet, there is an almost sweet naïveté in the notion that something as simple as a test could identify all our future leaders from all walks of life! Similarly, there is a grand romance to thinking an empty continent simply awaited discovery and settlement! But the problem is the continent was not empty, and not everyone could take that test, let alone access the tools to excel at it. And the results of the test themselves were impoverished scraps of data that correlated to achievement insofar as they granted that selfsame access. Nothing succeeds like success!  

R.I.P. public service

The ideal of civil service, as illustrated by Kennedy’s founding of the Peace Corps or Carnegie’s philanthropy, is dead. The Trump administration’s scandals, shameless profiteering from the private sector, and virulent partisan politics have painfully gutted agencies ranging from the foreign service to the Department of Justice. In her recent testimony to Congress over influence-peddling in Ukraine, former U.S. ambassador Marie Yovanovitch said:

Before I close, I must share the deep disappointment and dismay I have felt as these events have unfolded...Today, we see the State Department attacked and hollowed out from within. State Department leadership, with Congress, needs to take action now to defend this great institution, and its thousands of loyal and effective employees.

She added that she feared “harm will come when bad actors in countries beyond Ukraine see how easy it is to use fiction and innuendo to manipulate our system.” The integrity of institutions has eroded at a terrifying pace; and that wealth of experience and culture of service cannot simply be rebooted in an election cycle or two. The sort of service to mourn is not the type exemplified by McNamara — an executive who traded outstanding profits for unthinkable power — but that of the 2.79 million civil servants who get out of bed, make the federal government run, and will never have an Oscar-winning documentary that motes they "sacrified" a big corporate salary.  Today marks the release date for Errol Morris’ newest political documentary, American Dharma. His subject this time is another creature of his times — Steve Bannon. As the historical narrative passes over the event horizon and into the black hole of Twitter, I am reminded of that fabled ghost in the American propaganda machine — the myth of American exceptionalism. Morris’s movie makes the following thesis statement on the origins of McNamara’s power and how it tied into his own sense of exceptionalism: he was the very embodiment of the American meritocracy. Meritocracy, this vaunted bubbler would have us believe, identified the talent that enabled America’s successful prosecution of World War Two; triumph in the Cold War; and stewardship of the Free World. As ludicrous as this sounds, the fact of the matter is, that I see how someone could have felt this way in the thick of it all. I see how someone might have taken a test, served in the Army, gone to college, gotten a job, bought a house, made a life, and felt pretty great about the whole system. Yet, in the thick of 2019, from my own considerably privileged perch, I don’t see how anyone could feel that sense of purpose and belonging from the service economy that isolates and social media that distorts — and I wonder what Gen Z will make of it all, another 16 years from now.  [post_title] => The fog of overachieving: From Robert S. McNamara to Donald J. Trump [post_excerpt] => Watching The Fog Of War in 2019 almost made me nostalgic for what I now realize was a sense of progress that I had in 2003. It made me wonder what I have learned as the lofty aspirations of the Great Society have degenerated into the bitter pandemonium of Making America Great Again.  [post_status] => publish [comment_status] => closed [ping_status] => open [post_password] => [post_name] => the-fog-of-overachieving-how-robert-s-mcnamara-and-the-meritocracy-paved-the-road-to-donald-j-trump-and-the-algorithm [to_ping] => [pinged] => [post_modified] => 2026-09-15 23:53:45 [post_modified_gmt] => 2026-09-15 23:53:45 [post_content_filtered] => [post_parent] => 0 [guid] => https://conversationalist.org/?p=1444 [menu_order] => 295 [post_type] => post [post_mime_type] => [comment_count] => 0 [filter] => raw )

The fog of overachieving: From Robert S. McNamara to Donald J. Trump

WP_Post Object
(
    [ID] => 1259
    [post_author] => 2
    [post_date] => 2019-07-26 18:42:23
    [post_date_gmt] => 2019-07-26 18:42:23
    [post_content] => Despite the bleakness of the current political moment, the slide to authoritarian oligarchy is not inevitable.

America’s inequality crisis has emerged as the central issue of the 2020 presidential campaign. The realization that “it’s the economic inequality, stupid,” was a long time coming, given that the global economic crisis of 2008 is now more than a decade behind us. During the intervening years the global grassroots Occupy movement demonstrated for months to raise awareness, staging sit ins on Wall Street in New York and in major cities across Europe. In remarks delivered in 2013, Barack Obama called economic inequality “the defining challenge of our time.” And three years ago an anti-establishment voter revolt gave the United States its first plutocrat president in the form of Donald J. Trump. Americans have at last come to understand the effect of economic inequality on their lives. But the question of how to address inequality is fraught with controversy.

At the Democratic party debates in June, nearly all of the candidates for the presidential nomination railed against the U.S. economy for benefitting only the very rich. Senators Elizabeth Warren and Bernie Sanders, who have made inequality their signature issue, have both proposed detailed plans that would completely remake the American economy. Even frontrunner Joe Biden, for years affiliated with centrist politics, noticed that progressivism was rising in popularity; he too is now talking about inequality—with his donors.

All this is a far cry from the “America is already great” message that hampered the Clinton campaign in 2016, but is undoubtedly closer to the way Americans actually feel. Six years ago, the English edition of Thomas Piketty’s seminal book Capital in the Twenty-First Century was published, becoming a surprise bestseller and a cultural phenomenon. At the time, economists regarded as controversial Piketty’s warning that if the concentration of wealth and power remains unchecked we risk repeating the adverse conditions of the nineteenth century. In a 2016 paper, however, French economists Emmanuel Saez and Gabriel Zucman showed that American inequality is at levels unseen since the Roaring 1920s, with the top 0.1 percent controlling 22 percent of the wealth. This year, former Fed chairman Paul Volcker told the New York Times that the U.S. is “developing into a plutocracy.” Nobel laureate economist Joseph Stiglitz has written that the American economy is “rigged.” In the media, you can often see our current era referred to as the Second Gilded Age, after the period between the end of the Civil War and the beginning of the twentieth century, when inequality ran rampant and robber barons like Andrew Carnegie, John D. Rockefeller and J. P. Morgan plundered and pillaged their way into unimaginable wealth.

But Americans, who encounter extreme concentrations of wealth and power wherever they turn these days, don’t need economists to tell them what they already know: that capitalism, or at least their country’s form of it, is broken — perhaps irreparably. While the U.S. is among the world’s wealthiest countries, it is also, according to the UN, “the world champion of extreme inequality.” Forty million Americans live in poverty; in some areas of the country, life expectancy is equivalent to that of developing states. Meanwhile, “deaths of despair” — caused by drug abuse, alcoholism and suicide — have spiked. According to the UN, Americans lead “shorter and sicker lives, compared to people living in any other rich democracy.”

The American Dream — the idea that if you worked hard, you could succeed regardless of where you were born or what your parents earned — is still the national ethos, despite the fact that the U.S. currently has the lowest rate of economic mobility of any industrialized democracy. In contrast to earlier generations, very few young Americans will do better than their parents: they are buried in debt, struggling with rising rents and healthcare costs, and see more deaths from suicide and drug overdose than any other age group. The life trajectory of most contemporary Americans is inextricably linked to their parents’ education and income, and to their geographic location. A recent study by researchers at the N.Y.U. School of Medicine, for instance, found a 30-year gap in life expectancy between two neighborhoods in Chicago, one rich and one poor.

Republicans, meanwhile, passed an enormous $1.5 trillion tax cut for the wealthy and are now considering another one, while trying to cut Social Security and kick millions off Medicaid. White-collar crime prosecutions are at a record low, the president is openly corrupt, and corporate lobbyists literally run the government. Is it any wonder that polls have repeatedly shown that over two thirds of Americans believe the economic and political systems are rigged in favor of big business and the rich? This is why millions of voters paid attention when Donald Trump said during his presidential campaign that “the American dream is dead.”

While growing inequality has long been a fact of American life, income inequality has increased dramatically since the mid-1970s, to the point where the top one percent now earn 26.3 times more than the other 99 percent. And while the top one percent’s share of the nation’s earnings has doubled during that period, the top 0.1 percent fared even better: their incomes quadrupled, even as incomes for the bottom 90 percent, once adjusted for inflation, have remained stagnant.

But it is the distribution of wealth that truly highlights the vast disparities hidden by four decades of policies that have created the illusion of economic prosperity. In the U.S. today, wealth is concentrated to such an extent that three men alone — Bill Gates, Jeff Bezos, and Warren Buffett — are richer than the bottom half of the entire population. Recent data released by the Federal Reserve reveals in startling detail how the distribution of wealth in the U.S. became so unequal. Matt Bruenig of the People’s Policy Project, who analyzed the data, calculated that between 1989 and 2018, the net worth of the top one percent increased by $21 trillion, while the bottom 50 percent became poorer to the tune of $900 billion during the same period. In 2018, Bruenig finds, the top one percent owned “nearly $30 trillion of assets while the bottom half owns less than nothing, meaning they have more debts than they have assets.”

A 2018 study by researchers at the University of Bonn shows how the 2008 financial crisis exacerbated U.S. inequalities, particularly for black households, as the crisis contributed to the widening of a racial wealth gap that had already persisted for decades due to systemic discrimination. According to the authors, the median black household has only 12 percent of the wealth of a median white household and earns about half the income, leaving black households 80 percent poorer than white households. The economic crisis of 2008 erased the few gains they had made, while over the past 70 years “virtually no progress” has been made in reducing wealth inequality between blacks and whites in the United States.

The U.S. is the most extreme example, but most of the world has seen increased inequality over the past 40 years. In the U.K., deaths of despair have spiked following a decade of deliberately cruel austerity policies. In France, 2018’s gilets jaunes protests highlighted the country’s inequality crisis, partly fueled by Emmanuel Macron’s policy of cutting taxes to the top one percent while leaving those clinging to the lowest rungs of the income ladder worse off.

The causes of rising inequality vary from country to country, but in the U.S. and Europe the economic literature points to a few culprits. These include automation, the decline of organized labor, financial deregulation, regressive tax systems that allow the rich to cut their own taxes, and globalization. In the U.S. in particular, a growing body of research points to monopoly power and diminishing competition across the American economy as a major contributor. Among economists, a new movement highlights the negative impact done by decades of policies based on dubious market fundamentalist reasoning.

At the heart of all this is the ongoing failure of capitalist democracies to counter growing concentrations of wealth and power, which in turn fuel voter discontent and elevate populist authoritarians to power worldwide. In recent years many have raised the questions of why liberal democracy failed to address the rise of economic insecurity, or why the popular backlash to rising inequality has been marked by a turn toward far-right nativism —  as opposed to, say, a demand for higher taxes on the rich. Some, like Harvard economist Dani Rodrik and author Thomas Frank, argue that the answer lies in the left and center-left parties’ abdication of their historical responsibility toward low-income workers. Whereas the right has always been up front about its allegiance to business elites, the complicity of center-of-left parties in the policies that increased inequality has made them ill-equipped to address the problems that they helped create. A 2018 study by Piketty seems to confirm this view.

With democracies unable to ensure prosperity for all but the rich and well-connected, support for democracy is decreasing. In a recent speech, Angus Deaton, the Nobel Prize-winning economist, declared that rising inequality threatens democratic capitalism. But it’s not the “capitalism” part that’s under threat. Despite their populist protestations, far-right authoritarians like Brazil’s Jair Bolsonaro and Donald Trump are not opposed to rabid capitalism or even globalization—they just don’t believe democracy must be a part of it, or that it should stop them from giving handouts to their friends. Vanderbilt law professor Ganesh Sitaraman explains that the real threat to liberal democracy “isn’t authoritarianism—it’s nationalist oligarchy.” If left unchecked, the future of Western democracies could look a lot like Brazil, where pervasive inequality and lack of elite accountability gradually eroded support for democracy until the authoritarian Bolsonaro could rise to power — with the help of the country’s business elites.

Despite the bleakness of the current political moment, the slide to authoritarian oligarchy is not inevitable. One remedy, particularly in the U.S., is tougher enforcement of antitrust laws, which is necessary to constrain the power of corporate monopolies. Another, as historian-turned-folk hero Rutger Bregman told members of the global elite gathered in Davos earlier this year, is astoundingly simple: “Taxes, taxes, taxes.” Our current system, as documented by Zucman, is built upon massive tax evasion amounting trillions of dollars, by multinational corporations and the ultra-rich. Any solution to our inequality crisis necessarily involves wealthy people paying their fair share.

Any attempt at meaningful reform, however, would inevitably have to contend with the fact that all of our political and regulatory institutions have been completely captured by big business and the rich. Which brings us back to the 2020 elections.

The 2020 presidential election is not just a referendum on Trump’s authoritarian populism. It is also a test case for the ability of democratic capitalism to correct itself. The Democratic party’s candidate is thus a critical matter, whether that person is a progressive like Sanders or Warren, whose promises include a more equitable construction of the American economy, student debt forgiveness, reining in corporate power and a wealth tax; or a lifelong neoliberal centrist like Biden, who recently promised his donors that despite his newfound interest in income inequality, under his presidency “no one’s standard of living will change, nothing will fundamentally change.”

The choice goes beyond the likelihood of defeating Trump, straight to the heart of the debate over what American capitalism, and democratic capitalism in general, mean in the twenty-first century. Does democracy mean an oligarchy rooted in injustice, which is what we have had for the last few decades; or should it be a system that benefits the whole of society, rather than only a select few?
    [post_title] => In 2020, America will decide between oligarchy and egalitarianism
    [post_excerpt] => While growing inequality has long been a fact of American life, income inequality has increased dramatically since the mid-1970s, to the point where the top one percent now earn 26.3 times more than the other 99 percent. 
    [post_status] => publish
    [comment_status] => open
    [ping_status] => open
    [post_password] => 
    [post_name] => the-2020-presidential-election-will-either-make-or-break-democratic-capitalism
    [to_ping] => 
    [pinged] => 
https://democracyjournal.org/magazine/51/countering-nationalist-oligarchy/
    [post_modified] => 2026-09-15 23:00:00
    [post_modified_gmt] => 2026-09-15 23:00:00
    [post_content_filtered] => 
    [post_parent] => 0
    [guid] => https://conversationalist.org/?p=1259
    [menu_order] => 310
    [post_type] => post
    [post_mime_type] => 
    [comment_count] => 0
    [filter] => raw
)

In 2020, America will decide between oligarchy and egalitarianism

WP_Post Object
(
    [ID] => 1249
    [post_author] => 2
    [post_date] => 2019-07-26 15:46:59
    [post_date_gmt] => 2019-07-26 15:46:59
    [post_content] => Grassroots groups are organizing to protect undocumented immigrants.

In Passaic, N.J., a teenager refused to open her front door when awakened at 1 a.m., and hid with her parents through the small hours of the morning. In Houston, Texas, a teenager’s post on Facebook alerted neighbors in a largely Hispanic community to the presence of four Immigration and Customs Enforcement agents in fatigues and bulletproof vests. ICE agents were also rebuffed in Brooklyn, N.Y. In Nashville, a group of neighbors formed a human chain to help shield a father and son from ICE agents as they walked from their truck to their home.

In response to President Trump’s threats to deport undocumented immigrants en masse, immigrant rights organizations mobilized to inform immigrants of their rights, by spreading information sheets on social media, and passing out flyers out in particularly vulnerable communities. What’s more, they’ve been joined in this effort by Democratic politicians and presidential candidates: Chicago Mayor Lori Lightfoot was out distributing Know Your Rights flyers; multiple New York City lawmakers attended a rally protesting the raids; the Los Angeles Police Chief Michel Moore has provoked the ire of federal agents by standing with the L.A. mayor Eric Garcetti as he informed residents that they don’t have to open the door to ICE agents unless the agents have a warrant.

Although the massive raids never materialized as promised, immigrants are more informed and better prepared than ever. And bystanders are also more informed and angrier than ever.

“The unapologetic publicizing of these threatened raids activated a different level of consciousness for allies not directly impacted,” Ambien Mitchell, an advocate at the New Sanctuary Coalition in New York City, told The Huffington Post’s Angelina Chapin. “Citizens are more outraged now than ever.”

“Allies developed sophisticated tools on all ends,” Sarah Cullinane, the director of immigrant rights organization Make The Road New Jersey, told Chapin. “I think this new level of sophistication arises from the constant and repeated threat to immigrant lives.”

Activists have been preparing for these raids since June, when they were first announced by the Trump administration and then subsequently postponed. The L.A. Raids Rapid Response Network run by the Coalition for Humane Immigrant Rights (CHIRLA) hands out copies of a judicial arrest warrant to immigrant families so that they can compare that text to the text of documents that ICE agents may hand them, to verify that the document is in fact a legal arrest warrant, CHIRLA’s Shannon Camacho told Democracy Now!’s Amy Goodman. Adelina Nicholls, from the Georgia Latino Alliance of Human Rights, said that they have visited with or spoken to more than 25,000 people across the state.

However, knowing your rights has its limits. A widely-shared video of ICE agents breaking a car window and dragging out the occupant aroused widespread outrage, but subsequent reporting revealed that the agents had a warrant and acted lawfully. (Although that report did not address an eyewitness’ claims that the agents threatened to shoot her when she asked about a warrant.)

Even if the promised large-scale raids have yet to materialize, the constant threat has created a culture of fear and anxiety for immigrant communities and their allies. Undocumented people worry about going to work every day, but have no choice if they want to continue to pay rent and other bills.

“Raids didn’t happen this weekend to the scale people were expecting them, but just the fear of knowing it could happen, it really terrorizes and traumatizes people in neighborhoods," Daniela Alulema, director of programs for the Center for Migration Studies in New York, told NorthJersey.com. "And that was reflected when you saw restaurants, churches and public places that are usually filled with people, they were just empty.”

Stacy Torres, a sociology professor, noticed a similar lull and depression in Oakland. “On the first day of planned immigration raids across the country last Sunday, eerie quiet settled over Fruitvale, the heavily Mexican and Central American neighborhood where I live in Oakland, Calif.,” she writes.

“Normally bustling places were deserted and somber. The feeling of a community holding its breath hung like a fog. Few vendors roamed the sidewalks selling raspados, ice cream and sliced mango. Missing were the mothers I glimpse from my porch walking with young children toddling alongside or babies expertly wrapped in cloth bound to their backs. The baseball diamond and playing fields of Brookdale Park remained empty. Finally, around 8:20 p.m., with the sky still tinged with faint light, the park filled with children and a group of men playing soccer on a neighboring field. The fog of fear had lifted, allowing everyone to burn energy pent up after a day of hiding.”

Although the threat of violence — the forced expulsion of immigrants is a kind of violence — may make some Americans feel big, places are being hollowed out whether people are forced to leave or not. [post_title] => Living in terror of the knock on the door [post_excerpt] => The constant threat has created a culture of fear and anxiety for immigrant communities and their allies. [post_status] => publish [comment_status] => open [ping_status] => open [post_password] => [post_name] => living-in-terror-of-the-knock-on-the-door [to_ping] => [pinged] => [post_modified] => 2026-09-15 22:52:05 [post_modified_gmt] => 2026-09-15 22:52:05 [post_content_filtered] => [post_parent] => 0 [guid] => https://conversationalist.org/?p=1249 [menu_order] => 311 [post_type] => post [post_mime_type] => [comment_count] => 0 [filter] => raw )

Living in terror of the knock on the door