It's amazing sometimes how deluded people can be. It's amazing sometimes how hard some people try to delude others. There are those folks who do all they can to clean up history so that it reflects their particular interest. It's sad how sometimes the "oppressed" oppress. It's scary how some people think their troubles even begin to compare to another's.
Quebec would like to be independent of English Canada. Quebec has long felt that it was put upon and suffering under some form of oppression. Okay, well, maybe, but there is something weird about the colonializers getting colonialized, if you get my drift.
But come on, folks, there is a qualitative difference to the genocide and holocaust perpetrated against the indigenous people of North America, including Canada, and what the French Canadians have faced under the English rule.
And now some in Quebec want to pretend, and I do mean pretend, that the their own French colonial ancestors are somehow exempt from what the white man did to the indigenous on this continent. Did I mention the fact that the French are white.
The myth of the French trappers who were just buds with the Indians, of the French who came to this continent, took up residence, and somehow, some way avoided the blood that every other settler society in history has on its hand is absurd. Now, it is true that since some of the original French who came to this continent didn't think of themselves as settlers and all that, but later on the French saw the land as "empty" and their to settle just like the British. and Quebec is here to prove just that. I won't even bother to get into the Church they came along with the French. You know that story.
Modern French Quebec is not without apologies to make either for more recent crimes. This video which you can see here not only documents what happened in 1990 but some of the history behind it. What follows is a description, a longer description of what some called the "Oka Crisis" taken from the Global Nonviolent Action Database:
First Nations Canadians have a long history of struggle and resistance, confronting colonial and Canadian government policies, treaties and discrimination. On March 10, 1990, Mohawks of the community called Kanehsatake in the province of Quebec, peacefully occupied a stand of sacred forest known as “The Pines.” This land, never ceded by the Mohawk Nation, also included an aboriginal cemetery. The mayor and council of the neighbouring Non-Aboriginal town of Oka had just passed a motion for the forest to be cut down in order to allow for the expansion of the adjacent 9-hole golf course and for the building of luxury housing. The original nonviolent barricade in The Pines blockaded a small dirt road that ran through the forest for several hundred meters, and then alongside the existing golf course, before joining with a gravel road. After several weeks of peaceful occupation the mayor of Oka demanded that the barricade be removed by July 9, 1990. When it was not removed, on July 11 a Surete du Quebec (Provincial Police Force known as the SQ) SWAT team of an estimated 1,000 members was sent in to dismantle the barrier. By this time members of the Mohawk Warriors Society from communities in upstate New York, Ontario and Quebec had joined those from Kanehsatake on the barricade, which was no longer unarmed. When the SQ moved in, an armed confrontation occurred, leading to the death of Cpl. Marcel Lemay of the SQ. The SQ withdrew and the Mohawks used the abandoned police cars to erect a more substantial barricade, this time blocking Highway 344. The Mohawks of Kanehsatake were supported by fellow Mohawk Warriors at the Kahnawake reserve near Montreal, who blocked off the Mercier Bridge to Montreal in solidarity. A stand-off ensued between government and Mohawks at each barricade.
On August 6, the government of Quebec called for the Canadian Army to replace the SQ police force. On August 12, with the barricades still intact, an agreement about pre-conditions for negotiations was signed by all parties (Canadian and Quebec governments and representatives of the Mohawks). Despite this, and despite the initiation of negotiations, on August 15 the military began moving into place. By August 20 the military had surrounded the community of Kahnawake, and the blockade at Kanehsatake, which had retreated into the relative protection of the Treatment Centre. By late August, under threats of an armed invasion by the military, residents of Kahnawake were encouraged to leave the community for their own safety. Consequently, on August 28, a convoy of cars, mainly driven by women and carrying children and the elderly left Kahnawake. They had to cross the still-closed Mercier bridge, which they did via a cordon of SQ. Despite the cordon, as the Mohawks drove off the bridge and through the “Whiskey Trench” off-ramp they were attacked by a rock-throwing mob calling out racist threats. Numerous Mohawks were injured, all were traumatized. Joseph Armstrong, an elderly Mohawk man and Canadian veteran of WWII died of a heart attack a few days afterwards. The car in which he had been traveling was hit by rocks, and a large stone smashed through the windshield and hit him in the chest. The police did not move to restrain the rock throwers.
The “Oka Crisis” itself continued for 78 days. Human rights observers from the Quebec Human Rights Commission, the European Union and the International Federation of Human Rights were present at various times throughout the conflict. The Mercier bridge barricade was dismantled, following an agreement with the Canadian military, on August 29. The protestors in Kanehsatake remained behind the barricade until September 26, when those remaining in the Treatment Centre decided to leave the Centre and return to their homes. On leaving the Centre they were physically detained by the Canadian military and given into police custody to be arrested. Some of the protesters were beaten by army and police as they were taken into custody, as is evidenced in the video footage taken that night, and published in Alanis Obomsawin's film Kanehsatake: 270 Years of Resistance.
Concerned aboriginal and non-aboriginal people across Canada were appalled by many of the things that happened during the “Oka Crisis” - by the blatant and violent racism enacted against the Mohawks, by the horrific attack on the unarmed convoy, by the lack of willingness to enter into real negotiations, by the ludicrousness of destroying a sacred forest and a burial ground in order to expand a golf course. Across the country, people were frustrated when their expressions of concern, and desire for a peaceful and just settlement seemed to go unheeded by the Canadian government. Many people channeled this frustration into nonviolent action.
And this brings us to yet another chapter in the amazing opening chapters of the movement called Idle No More....which is merely, and in reality, just another piece of a much longer and older story.
The following is from Rabble.Ca