The bridges Canada must build, right here at home: John Ralston Saul

Nice long read on the links between Indigenous peoples and immigration:

To the extent that the Canadian system works, it is on one side thanks to a policy, a department, an expert civil service; and on the other side to tens of thousands of engaged citizens, many of them involved in volunteer organizations. Without one half or the other, the whole system would collapse. Our system has given itself one important psychological advantage – a clear understanding that the primary purpose of immigration is to become a citizen, as fast as possible. The sooner immigrants are citizens, the sooner they can help carry the burden of making society function.

Yet, no matter how successful the Canadian system, it cannot work in the long run if it – we – function in denial of reality. For half a millennium, immigration to Canada has been intimately tied to the Indigenous peoples. They welcomed newcomers for hundreds of years. Their welcome and openness, their support and sharing, shaped what our immigration policy would come to look like at its best. They were betrayed, particularly from the 1860s on. That is why there is growing debate over how to handle the role of historic Canadian leaders in this wrongdoing. One thing is clear, after a long struggle: Indigenous peoples are on their way back to a position of great influence.

We all agree that our system of immigration and citizenship is not perfect. I would argue that its fragility lies in our denial of the central role of Indigenous peoples. That is the original Canadian conversation – between those who were here and those who came. Deep within our reality, it is still the essential Canadian conversation. To deny this is to deny our history, but also our structures of injustice.

We now all know that the bricks and mortar of that injustice is underfunded and below-standard schooling, a dearth of Indigenous-language programs, social programs, medical services, clean drinking water, housing. And much more. We know changes are coming. But too slowly.

We know that evil was done through state schools, the public administration system, policing and the courts. And all of this was enabled by our parliament and provincial legislatures. Apologies have been made. But apologies are neither actions, nor money, nor programs. We talk endlessly about reconciliation. But reconciliation is nothing without restitution.

All these elements represent the as-yet unbuilt bridges necessary for respectful human relationships.

Some Indigenous people do not see themselves as Canadians. Some do. Some see themselves as both Indigenous and Canadian. That is their business. And that is a reminder of how clearly we must reject the Westphalian model, its monolithic mythologies and its 19th-century pastiche imitations of what makes a proper nation-state. So when we talk about diversity or multiculturalism or interculturalism we are talking about an important philosophical difference with standard Western ideas of how societies function. These are not just words or conveniences. They are ideas which can reshape human relationships.

That is why the concept of rivers as the bridges of this place is so important. It is a very different idea of human relationships, which is not based on fear of the other or on the exclusive ideas of difference, or on equally exclusive ideas of oneness. All of this is carefully laid out in Indigenous philosophies, which embrace complexity as central to how human beings embrace their differences and their relationships with each other.

This involves concepts of how humans relate to place, concepts that take us off our controlling pedestal and make us part of the place, with responsibilities rather than ownership as the key factor. Richard Atleo. Read Leroy Little Bear. Read Jean Teillet. Read Taiaiake Alfred. Read Lee Maracle. Read Niigaan Sinclair. Read dozens of other Indigenous thinkers. You will see what I mean. More important, you will see what they mean.

I have written before that the only roots I can find for the degree of comfort in our attitudes toward immigration and diversity are Indigenous. We owe a debt of gratitude for this. And for our comfort with complexity we owe a deep debt of gratitude, in particular to the example set by the Métis Nation and its people. They demonstrated that, with complexity, you can build a civilization.

It is curious. Most of us will agree that great evil has been done; that our apologies were right and necessary. Most of us will agree that the resulting injustices must be faced and dealt with, whatever the cost. More and more we understand that our governments must stop fighting in the courts against justice for Indigenous peoples. And that treaty negotiations must be dealt with expeditiously, and not as if our negotiators were divorce lawyers.

But it doesn’t seem to occur to us that when you owe a great debt of gratitude, one of the first things you do is show respect by saying thank you. That is how bridges begin to be built.