By Keith D. Smith
This booklet explores the appliance of liberalism within the interval among 1877 and 1927 in southern Alberta and the British Columbia inside. In those areas at the least, liberalism proved to be an exclusionary strength that allowed for notable measures to be hired to take away Indigenous peoples from the territories in their ancestors. the growth of liberalism, various and multifaceted in building, yet undeniably debilitating in its effect on First international locations humans, used to be facilitated, shaped, and justified by way of disciplinary surveillance. additionally, the surveillance community (which integrated executive officers, cops, church representatives, traditional settlers, and others) truly functioned to inculcate Anglo-Canadian liberal capitalist values, buildings, and pursuits as general, average, and past reproach. whilst, the community operated to exclude or restructure the industrial, political, social, and religious tenets of Indigenous cultures.While none of this proceeded unchallenged, surveillance served to boot to mitigate opposed to, whether it might probably by no means thoroughly neutralize, resistance. Smith presents very important historic context to the present conditions in Western Canada within which Indigenous peoples needs to fight within the courts, at treaty negotiating tables, and by way of extralegal skill to procure justice and protection for his or her households and groups.
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Extra resources for Liberalism, Surveillance, and Resistance: Indigenous Communities in Western Canada, 1887-1927
94 The Agency/Coercion Binary While this work proceeds with an appreciation of the significance of resistance, it seeks at the same time not to underestimate the creative potential of power to reformulate in response to challenges to it. 95 Further, simply inverting the binary of oppressor/oppressed or agency/coercion by demonstrating the ability of Indigenous people to resist European intrusion, without examining the conditions that produced and maintained the binary in the first place, diminishes the theoretical and political values of conceptions that could have profound implications.
Shifting the emphasis away from these categories as homogenous entities allows us to examine, with considerably more historical and geographical specificity, the constantly innovating colonial relationship including internal fractures, collaborations, and moments of resistance which emerge at various points in the colonial dispersion. 87 Yet this “national mythology” has been a central unifying theme of Canadian history writing as this country’s development from a colony of Britain to an independent nation has been indoctrinated into generations of students of Canadian history.
50 The Secwepemc too, though, accessed the considerably varied bounty of their large territory by traveling between resource sites in an annual cycle. As Okanagan communities met at fishing sites at Kettle Falls and Okanagan Falls, the spring gathering of Secwepemc families from various villages at local lakes as soon as the ice cleared allowed cooperative fishing, renewal of relationships, and collective political discussion. The seasonal rounds of both the Okanagan and Secwepemc permitted the accumulation of necessary sustenance for the winter while at the same time the camps provided a place for equally important cultural transmission from elders to younger community members.
Liberalism, Surveillance, and Resistance: Indigenous Communities in Western Canada, 1887-1927 by Keith D. Smith