Active History

Indigenous Voices and Resistance in Oil Pipeline History: The Dene Tha’ and the Norman Wells Pipeline.

November 17, 2016 2 Comments

New York City rally in support of Standing Rock Water Protectors. Source: Joe Catron, Flickr.

Sean Kheraj

The actions, protest, and resistance in Sioux Nation Territory among Indigenous people, ENGOs, and other allies in North Dakota in recent months echo what Paul Sabin once referred to as “voices from the hydrocarbon frontier.” Once again, Indigenous people stand on the front lines of opposition to the development of a major energy pipeline infrastructure project in North America. The conditions and issues, of course, are different from those expressed by Inuit, Dene, and Métis people during the Berger inquiry into the development of a gas pipeline in the Mackenzie Valley in the 1970s, but some of the sentiments still resonate today.

The emergence of the #NoDAPL movement and the prominent and leading role of Indigenous people is part of a now decades-long phenomenon of Indigenous people’s efforts to resist energy megaprojects in their traditional territories. In my own work on the history of long-distance oil pipelines in Canada, I’ve found that some of the adverse environmental consequences of oil pipelines (in the form of oil spills) likely disproportionately affected rural environments and the lives of rural Indigenous and settler populations. Given the historical geography of oil pipeline spills in Canada, it was no surprise to me to find Indigenous people among the most prominent voices to warn against the environmental risks of energy pipelines.

Those voices spoke out against the potential risks of constructing an oil pipeline in the southern Mackenzie Valley in the 1980s. In 1980, Interprovincial Pipelines Inc. or IPL (now Enbridge) submitted an application to the National Energy Board (NEB) for a certificate to construct an 868-kilometre small-diameter oil pipeline from Norman Wells, Northwest Territories to Zama, Alberta. The pipeline would carry increased production of crude oil from Norman Wells to a transfer point in Zama where it would then flow south in the Rainbow Pipeline to refineries in Edmonton and on to southern markets in Canada and the US. Continue reading →

There’s a Historian Born Every Minute

November 15, 2016 10 Comments

Alan MacEachern

A while back I noticed that Active History had published a post citing a satirical political website as fact. It was an easy mistake to make: the site looked real enough, and its article only mildly ridiculous in the current news climate. I contacted the Active History contributor and editor, and the quote was quickly removed. Case closed. But it got me thinking about the challenge that historians face in recognizing fact from fiction, and how we respond when we are fooled.

It was a matter I had faced myself recently. One strand of my research into the Miramichi Fire, a forest fire that swept across Maine and New Brunswick on 7 October 1825, was finding evidence of the thick smoke that enveloped all of northeastern North America in the days that followed. So I was happy to come across the following from a published Toronto-area diary for that year:

October 9 — … Last evening there was to us a marvelous display of northern lights. When daylight faded pink clouds appeared in the sky mixed with long shooting rays of white light. The clouds changed shape continually, but the color was always a shade of red. At times the clouds filled the entire northeastern sky.

Nice! The fire had presumably affected the atmosphere as far away as Upper Canada, and in a manner I had not read elsewhere. The author was an Andrew Anderson, and his diary was included within the 1915 book The Narrative of Gordon Sellar Who Emigrated to Canada in 1825. I incorporated Anderson’s description into the text.

The only problem? You guessed it. The diary and the memoir that surrounded it weren’t real primary sources, they were “fictional history” Continue reading →

Peacekeeping – Pax Canadiana?

November 14, 2016 1 Comment

By Ian McKay and Jamie Swift

“Canada is back.” Back on global climate change. Engaging China. Talking nice to all and sundry. And peacekeeping, where the Liberals have their eye on new missions — especially in Africa.

This year marks the 130^th anniversary of Canadian peacekeeping in Africa. The first Canadian peacekeeper in Africa was the fair-haired William Grant Stairs. He was a Victorian celebrity—in part because he was associated with an even more famous American celebrity, H.M. Stanley. Many still remember his “Dr. Livingstone, I presume?” as a key moment in European penetration of what Stanley called “Darkest Africa.”

Stairs remains a hero at Kingston’s the Royal Military College, where is name adorns two plaques. The official College history praises him as the winner of “bloodless battles.”

stone_plaque_dedicated_to_3_royal_military_college_of_canada_ex-cadets

And a peacekeeper Stairs was – in his own eyes. He sailed on a steamer called Peace. He established a fort in central Africa called Peace. His remarkable diary describes how he brought peace to Africa.

But how “bloodless” were Stairs’s battles for peace? On his first expedition, over 40 percent of the African workers he enlisted in his first expedition died—of overwork, disease, starvation, and beatings – some of them at the hands of Stairs himself. Continue reading →

“You want to put what, where?” Contesting Malpeque’s (Second) First World War Memorial

November 11, 2016 1 Comment

By Sarah Glassford

“My name is Ozymandias, king of kings:
Look on my works, ye Mighty, and despair!”
Nothing beside remains.
-from “Ozymandias,” by Percy Bysshe Shelley

I cannot think about the politics of commemoration without remembering a famous poem I read in one of my undergraduate English courses. In “Ozymandias,” Romantic poet Percy Shelley reflects upon the transience of memory and the futility of commemoration by describing a ruined statue celebrating a ruler whose works are forgotten, the grandiose text on the remaining plinth at odds with the demise of the memory it was meant to inspire.

As Robert Rutherdale’s Hometown Horizons and David Macfarlane’s Danger Tree have demonstrated in different ways, the impact of the First World War was perhaps most profoundly felt by individuals at the community and family levels.[i] The intensity of this intimate impact carried over into post-war memorial efforts, as shown by a wide array of scholars including Jonathan Vance, Joy Damousi, and Jay Winter.[ii] It mattered very much where war memorials were placed, whom they honoured, what form they took, and who stood where at the dedication ceremonies; the process of commemoration was sometimes long, painful, and divisive, as each faction battled to assert its particular vision over those of others. Canadians avoided much of this animosity after subsequent conflicts by simply adding new dates and names (the Second World War, Korea, Afghanistan) to Great War memorials. One might be forgiven for assuming that the impulse to commemorate the Great War – as represented by the weathered stone memorials found at village crossroads, in town cemeteries, and on the lawns of provincial capitals across Canada – have long-since lost their ability to stir up discord.

CFWW Glassford 2016 10 27 malpeque-map-1

Location of Malpeque, PEI. (Courtesy of Google Maps.)

Continue reading →

From Memorials to Instagram: Twenty-first Century Commemoration of the First World War

November 10, 2016 1 Comment

Claire L. Halstead

Author’s Photo

This summer, on August 26, 2016, a new First World War memorial was unveiled in Halifax, Nova Scotia. Titled The Last Steps, the memorial takes the shape of an arch and stands on the city’s harbour front; a gangplank purposefully leads the observer’s eye up the pier, through the arch, and right out to sea. Footprints (cast from an authentic soldier’s boot) burnt into the wooden pier conjure up impressions of souls from long ago. In this, Nancy Keating, the Nova Scotia artist who designed the memorial, succeeds in imparting on the observer the haunting emotion the memorial is intended to convey. The memorial stands as a testament to the last steps soldiers took in Halifax before departing for the Great War.[1]

The Last Steps memorial is just one of thousands of local and national memorials and acts of remembrance happening around the world between 2014 and 2018 to mark the centenary of the First World War. Making a new addition to the Halifax boardwalk, the memorial provides an opportunity to ponder the creation of sites of memory and twenty-first century centenary commemoration of the First World War, as it happens. This is an opportunity to observe how centenary commemorations take place; not only their modes and the messages contained within them, but the spaces, both physical and virtual, where they are placed. Continue reading →

(Re)naming and (De)colonizing the (I?)ndigenous People(s) of North America – Part II

November 8, 2016 1 Comment

By Kathryn Labelle, Brittany Luby, and Alison Norman

Editors note: This is the second in an two part series on the politics and practices of naming Indigenous peoples. [Click here to read part 1]

The term “Indigenous” is not new to Canadians. “Indigenous peoples” was used by anthropologists and ethnographers in the 19^th century to describe a people united by culture, traditions, and kinship; who have a common language and beliefs; and generally are politically organized. By the 1970s and 80s, the term began to be used specifically to describe groups affected by colonization, and it was a self-descriptor. Indigenous peoples from around the world began working together to demand recognition at the United Nations, and in 1982, the Working Group on Indigenous Populations was established. They began drafting the United Nations Declaration on the Rights of Indigenous Peoples, adopted by the UN General Assembly in 2007. UNDRIP sets out the collective and individual rights of Indigenous peoples around the world, as well as their rights to culture, language, health, and identity. Canada only recently committed to fully implementing UNDRIP, and exactly how it will do so remains to be seen. Nonetheless, it is clear that the use of the term by international activists has influenced activists and academics in Canada. The term “Indigenous” is trending in Canada right now. Continue reading →

(Re)naming and (De)colonizing the (I?)ndigenous People(s) of North America – Part I

November 7, 2016 3 Comments

By Brittany Luby, Kathryn Labelle, and Alison Norman

Editors note: This is the first in a two part series on the politics and practice of naming Indigenous peoples.

Over the years, Canadians have attempted to find a better word for “Indian.” We’ve experimented with “Native American.” We settled with “Aboriginal.” And now we’re flirting with “Indigenous.” Will we find a match?

Imagine each word with its own online dating profile. Indian’s profile might read “historically inaccurate, but legal.” Indigenous might write “trying to change the world one word at a time.”

Colonialism has created a need for a group term for North Americans – a word that means “the people who occupied this continent before European displacement,” a word that means “the people who violently resist, adapt, and continue to survive under colonial regimes in North America. And yet, regular changes to Canadian lexicon suggest that there is an underlying problem – a problem that a new combination of vowels and consonants cannot fix. For generations, Canadian scholars have been seeking a politically-correct label, a sensitive label, for a people who exist in the colonial imagination.[1] Continue reading →

“Colonization Road” and Challenging Settler Colonialism in Canada

November 3, 2016 3 Comments

By Anne Janhunen

Last week I attended the world premiere of Colonization Road at the imagineNATIVE Film & Media Arts Festival. Directed by Michelle St. John, the film follows Anishinaabe comedian and activist Ryan McMahon as he delves into the history of Indigenous dispossession and settler colonialism in Canada. Examining physical markers of this history such as Colonization Road in Fort Frances, Ontario, McMahon asks, “what do we mean when we talk about colonization?” Drawing on the experiences and expertise of a wide range of Indigenous and non-Indigenous scholars, activists, and community leaders, the film details the many facets of historical and ongoing colonization and the nature of settler colonialism as a structure. In this piece, I want to reflect on the ways in which I hope this film sparks further discussion among historians, educators, heritage organizations, and the wider public.

The majority of early twentieth century material – tourist pamphlets, school curricula, and local histories – I analyse in my dissertation reflect the colonial narrative in microcosm. This story usually starts with French explorers and fur traders and eventually centres on hardy settlers making seemingly unoccupied land productive. Indigenous people are usually peripheral to this story or entirely absent from it. How they ended up on reserves remains a mystery. How much of this narrative has changed in the past hundred years? Continue reading →

The Burden of Precedent: Reflections on the Sixtieth Anniversary of the Hungarian Revolution

November 1, 2016 No Comments

By Laura Madokoro

This month marks the sixtieth anniversary of the Hungarian Revolution, which was violently suppressed by Soviet forces, leading to the flight of thousands of people to neighbouring countries, including war-weary Austria. It’s also been sixty years since countries such as the United States, Canada and Australia responded to both the Soviet violence and the migration of people by resettling thousands of refugees. Canada took in almost 37,000 people in an event that continues to be celebrated as evidence of the country’s extraordinary compassion.

As we reflect on the events of sixty years ago, against the backdrop of the ongoing violence in Syria and Iraq, the destruction of the migrant camp in Calais, France and the continued efforts to address the needs of thousands of people who have fled violence in the Middle East, not to mention ongoing displacement in Africa and southeast Asia, it bears contemplating how the events of sixty years ago shaped the current landscape in which refugee assistance and resettlement takes place. There is a particular urgency to this task because Canada’s response to the refugees of the Hungarian Revolution has been cited again and again as evidence of the country’s humanitarian character. Yet the policymakers of 1956 never expected that their commitment to resettling refugees at what was arguably one of the tensest moments in the cold war would lead to future, if intermittent, resettlement efforts. Little did officials know that in committing to refugee resettlement as a way of relieving the situation in Austria and condemning Soviet violence, that they would be transforming the landscape in which advocates would demand comparable action for events in other places in the decades that followed. Continue reading →

The Upside Down of 1980s Culture, Gender and the Paranormal: An Historical Analysis of the Netflix Series Stranger Things

October 31, 2016 1 Comment

By Beth A. Robertson

It would seem the 1980s have come back with a vengeance, whether judging from the work of a growing number of historians investigating the decade, or pop culture.[1] My personal favourite of such popular reincarnations is the acclaimed Netflix original Stranger Things. The series unabashedly borrows from the 1980s to achieve its unique aesthetic, drawing on themes and plot lines familiar to anyone who’s watched A Nightmare on Elm Street (1984), Firestarter (1984), The Goonies (1985) or Stand By Me (1986). This is in addition to a brilliant typography that will genuinely thrill Stephen King readers.

Stranger Things is more than simply a salute to 1980s film and fiction, however. It also seems to capture memories of the eclipsing Cold War and the anxieties it unleashed, as well as the cultural conservatism, militarism and sexual discrimination of the era. The series references the controversial revelations of long-term CIA-funded experiments with LSD on non-consenting individuals in both Canada and the US.[2] It signals at the growing fears over U.S. military intensification under the Reagan administration, as well as government secrecy and surveillance in that period that seemed to mark “a return to the Cold War after the years of the détente.”[3] Combined with the homophobia of the villains in the series, as well as the conspicuously queer-like character “Eleven”, it also suggests the ongoing sexual policing in the 1980s, and the different ways people were forced to navigate their way around it, and sometimes outright resist.[4] When Eleven’s newfound friends dress her up as a “girl” before she goes out in public (reminiscent of a similar scene in Steven Spielberg’s E.T.), it serves as one of many moments when this theme rises to the surface. Here it becomes clear that the source of Eleven’s ‘strangeness’ is not merely the fact that she can throw moving vehicles in the air like miniature toys, but because she does not conform to normative conceptions of appropriate girlhood. Continue reading →

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