Time to Think About Remigration

Surrey and Richmond among cities bucking the trend of implementing a symbolic gesture to recognize ‘unceded’ Indigenous land
Graeme Wood Jan 19, 2021 3:48 PM

Two of B.C.’s largest cities have recently rejected implementing a formal acknowledgement of living and conducting business on Indigenous land, despite it becoming commonplace elsewhere across the province.
Mayors in Richmond and Surrey have recently been outspoken about not having council meetings preceded by a territorial acknowledgement of their respective First Nations neighbours.
Surrey councillor Jack Hundial produced a motion last month to “develop a meaningful, respectful acknowledgement before every Council and Committee meeting … in recognition that we are settlers here on this Coast Salish Land.”
However, Safe Surrey Coalition (SSC) council members, including Mayor Doug McCallum, rejected the motion January 11 in a 5-4 vote.
SSC councillor Allison Patton said Hundial was not being “authentic.”
While Hundial expressed he was “shocked” after the rejection, McCallum explained, “we [City of Surrey] treat them [First Nations] better in Surrey than anywhere.”
McCallum agreed with his fellow SSC councillors Laurie Guerra and Doug Elford that there is nothing wrong with a land acknowledgement; however, it ought not to be legislated, or mandatory, under city policy.
“I have a problem with legislating language,” said Guerra.
McCallum reiterated the city is a leader in First Nations relations and local First Nations already bless council upon inauguration every four years. Furthermore, First Nations are recognized at city events, as opposed to council and committee meetings.
McCallum said no First Nations had complained about the lack of land acknowledgement, which typically notes land is “unceded,” however developed it may be.
Surrey’s school district acknowledges unceded Indigenous lands at its board meetings and Simon Fraser University has an acknowledgement for events at its Surrey campus that recognizes “unceded traditional territories of the Coast Salish peoples including the Semiahmoo First Nation, the Kwantlen First Nation, the Katzie First Nation, the Kwikwetlem First Nation, the Qayqayt First Nation and the Tsawwassen First Nations.”
Surrey has the largest urban Indigenous population in B.C. and has an “Urban Indigenous Strategy,” although there are no council updates posted online since the October 2018 election, when McCallum took office.
The City of Surrey is also part of the Surrey Urban Indigenous Leadership Committee.
Committee member Joanne Mills, outgoing executive director of the Fraser Region Aboriginal Friendship Centre Association (FRAFCA), called the rejection “a setback” in its relationship with the city.
FRAFCA board president Ted Swan called the rejected motion “pretty hurtful” and a “slap in the face” for not doing something “so simple.”
Swan said if slate politics got into the way of the motion’s acceptance then that “makes the situation even worse.”
Meanwhile, B.C. Assembly of First Nations Regional Chief Terry Teegee called on council to revisit the motion and approve it, according to CBC News.
“This is especially concerning considering the large Indigenous population in the City of Surrey, many of whom are young and starting families,” said Teegee to CBC.
Mills said land acknowledgements are important as a symbol of reconciliation and do not bind a municipality legally.
“It is about beginning the process of reconciliation,” said Mills.
However, in Richmond, two lawsuits with First Nations groups are preventing the City of Richmond from doing a land acknowledgement before council meetings, according to Mayor Malcolm Brodie.
The city, said Brodie, is in “serious litigation” with various First Nations, and “you don’t acknowledge what might be important to the subject of litigation.”
The Cowichan First Nation is currently in court with the City of Richmond and Government of Canada about land in southeast Richmond – 780 acres near Triangle Beach. The Cowichan are claiming Fraser River fishing rights as well. Government officials are questioning oral histories from Cowichan elders on the matter. Musqueam and Tsawwassen bands also oppose the Cowichan lawsuit.
Furthermore, there is a dormant lawsuit between the city and the Musqueam First Nations regarding the Garden City Lands.
Community activist Karina Reid has approached city staff about why a land acknowledgment isn’t part of council meetings as well as questioning the amount of Indigenous history available on the website, but she was told it was because Richmond is a diverse city and didn’t want to name a certain group.
Surrey and Richmond are B.C.’s second and fourth largest cities. Meanwhile, Vancouver and Burnaby, first and third respectively, have land acknowledgement policies.
Anti-White Indoctrination in Kitchener-Waterloo School Board
Anti-White Indoctrination in Kitchener-Waterloo School Board

Waterloo District School Board says its “Dismantling Whiteness” training is fake… but also real.
The City of Vancouver describes its new name for Trutch Street, “šxwmə0kwəyəmasəm ’
Street,” as a gift, but it’s more like a curse.
On Tuesday, city council unanimously voted for the change, condemning 100 or so residents to a lifetime of addressarial grief. Joining them in suffering will be countless drivers who make their way down the route, delivering, visiting and otherwise trying to get from A to B.
The new name means “Musqueamview” in Musqueam, but the city itself admits that nobody is likely to be able to read it in its letter-salad form: “With no fluent speakers left, this street name is a landmark moment for hən’q’əmin’əm’ revitalization,” notes a web page about the change. (That word beginning in “h” refers to the Musqueam’s traditional language.) It will replace the name of Joseph Trutch (1826-1904), B.C.’S first lieutenant-governor who, among other things, reduced the sizes of Indigenous reserves and denied the existence of some earlier treaties.
That remark by the city contained an important admission: the purpose of changing the name of pronounceable Trutch Street into something indecipherable at 40 km/h is political. The goal is to involve the local population in a moral exercise at the cost of their comfort and safety. Indeed, not even the Musqueam (who insisted on this visual obstacle course, according to Deputy City Manager Armin Amrolia) are going to be capable of reading it. Beyond signalling solidarity against colonialism, impeding the passage of Vancouverites and offending the local Squamish Nation, it’s a functionally useless sign.
Emergency services have already expressed their concerns that the new name will get in the way of saving lives, largely because 911 callers might not be able to pronounce the name. Most people haven’t learned linguistics to the point where they can pronounce Indigenous mainstays like the theta symbol, the tiny W, the 7 and the triangle. “Help, I’m at Sixwomkeymasem Street” is the most we can reasonably expect from people.
To address these concerns, the city has suggested a second set of unofficial signs that read “Musqueamview St.” (though it’s unclear whether that solution has been finalized). Emergency mapping systems will use the unofficial English name, but it won’t appear in the bylaw, which will use the official name instead. Licenses will have to be redone, as will insurance and registration slips. Then, there are land titles, bank addresses, credit cards, etc.
Anyone sending or receiving mail by Canada Post is asked to write both official and unofficial street names if possible, but to use English if only one line is available (work is being done to accept these new letters, but “most non-english lettering is not currently recognized” our letter service told me in an email this week). Other internal and external address and map systems — such as transit or B.C.’S insurance corporation — might be unable to digest these characters.
“To move forward, the project team recommended that these systems use the name ‘šxwmə0k
St” wherever possible, and those that cannot will use the name “Musqueamview St” with a footnote wherever possible stating “Musqueamview St is a translated name available for use while colonial systems work to accept multilingual characters,’” reads the direction from city staff.
The Canada Revenue Agency, meanwhile, can only accept Latin characters, numerals and basic punctuation. “In this case, since Canada Post will be supplying the English version of the street name, that is the format that will appear in CRA records,” said media officer Khameron Sikoulavong in an email Tuesday. This won’t have any impact on tax filing, he assures me, but I’d still feel queasy not using my legal address if I were a resident.
It’s no small matter to expand the letters that a system can use: even for this newspaper, our designer advises me, this article will be a headache to print due to the digital acrobatics involved.
EASY COMMUNICATION IS NO LONGER THE PRIORITY.
Perhaps Vancouver believes it can force decolonization on others by using this script of what is functionally a dead language. But that hope would be far-fetched: most entities that need to keep legal addresses on file won’t get the memo that there are about 100 potential new system-incompatible entries, and many won’t have the capacity to incorporate upside-down Es into their vocabulary.
On the readers’ side, all sorts of barriers keep these words from being useful in wayfinding: drivers with minor reading disabilities, eyesight problems and second-language capabilities in English can get around fine with numbers and words like “Forest Way” — but with a jumble of letters with foreign marks upwards of 20 letters long? I think not. Indigenous words aren’t out of the question, either; indeed, it’s a tradition we should keep. Many excellent Canadian place names came to us this way, such as “Canada,” “Kitsilano,” “Ottawa,” “Toronto,” “Winnipeg” and “Saskatchewan.” These, however, have been appropriately anglicized, which no longer satisfies the new generation of decolonial busybodies.
It’s clear that easy communication is no longer the priority. This street in Vancouver is being transformed into a “learning opportunity” to force upon commuters, similar to a Grade 1 classroom with labelled staplers and doors, as part of a wider trend. Toronto decided to rename its Woodsy Park to “Ethennonnhawahstihnen’ Park” in 2019, resulting in a very awkwardly named library branch. Edmonton in 2020 switched its wards over from numbers to Indigenous words like “Ipiihkoohkanipiaohtsi,” which I imagine very few residents can spell or pronounce without seeing the word in front of them. Vancouver has elementary schools named “Xpey’ ” and “wək’ əan’ əstə syaqwəm,” a guaranteed recipe for confusion.
So, now that our wayfinding system has been hijacked by ideologues who see getting around as a secondary, perhaps tertiary purpose, we must look to provincial ministers to help, because only they have the power to do what’s right.
Municipalities are not entities that are set out in the Canadian Constitution; they only exist because provincial legislatures say so. And by the same power, provincial legislatures can limit what these cities can do. The same goes for school boards.
If names are getting out of hand, provincial ministers can limit the changing of historic names; they can put character limits on new street, neighbourhood and school titles to keep them to a reader-friendly length; and they can ban the use of special, non-english and non-french characters to keep a city’s addresses readable by humans and databases alike.
More than a cultural issue, it’s an accessibility issue. Canada has official languages to prevent its people from suffering Tower-of-babel incidents. If city officials have forgotten all this, it’s time for the provinces to put them in their place.

The Anglican Church is both Catholic and Protestant, although the liberalism that has become far too prevalent in the Church in both England and North America is neither Catholic nor Protestant nor, for that matter, Christian, but is rather a revisionist theology that borrows Christian terms and redefines them to fit the ideas of the post-Christian secularism that “Western Civilization” adapted after ceasing to be Christendom. While orthodox Anglicans of both high and low varieties are usually okay with the expression “Reformed Catholic” some Anglo-Catholics are as allergic to the term Protestant as some evangelical Anglicans, those who share some traits of what I call Hyper-Protestantism, are of the term Catholic.
I maintain that we ought to embrace both words, albeit with the caveat that they are properly defined.
“Protestant” requires the most definition. It has become a rather vague term, designating any ecclesiastical group not in fellowship with the Roman See except those who parted ways with Rome prior to the sixteenth century like the Eastern and Oriental Orthodox or whose breech with Rome was based on new innovations Rome introduced after the Council of Trent like the Old Catholics. Used this way, it conveys little to nothing in the way of positive information about what these groups believe. For the term to be meaningful rather than useless it needs to be defined in a way that identifies beliefs that all Protestant groups hold in common. This requires that it be less inclusive than is the current norm.
The words that we would most naturally use as substitutes for “Protestant” come with their own sets of difficulties, however. “Reformed,” while it sounds better to the ear than “Protestant” and taken literally is a precise statement of what we mean when we say the Anglican Church is Protestant, that is, that is has undergone a “Reformation”, comes with a problem that is the opposite of that attached to “Protestant.” It is too precise. Especially when it is spelled with a capital R, it identifies a specific ecclesiastical tradition, that which emerged from the Reformation in Switzerland and as a theological term it indicates the system associated with the Reformed Church, and in particular the interpretation of predestination adapted at the Synod of Dort. While a sort of Calvinism was probably the predominant theology among Anglican clergy of the last half of the sixteenth century and there was an attempt to enshrine this in the official theology of the Church by appending the Lambeth Articles to the Articles of Religion this attempt ultimately failed because it went against the overall spirit of the first Elizabethan era which was to avoid committing the Church to either side in the disputes between the mainstream traditions of the continental Reformation. This meant that the slight slant towards the Swiss Reformed tradition that had been introduced late in the reforms under Edward VI was removed by the reforms under Elizabeth I. Examples of this can be seen in the revision of the Articles of Religion into the current Thirty-Nine from the Edwardian Forty-Two and the dropping of the black rubric from the Elizabethan editions of the Book of Common Prayer.
In the sixteenth century “Protestant” was largely a term of abuse used by the Roman See and its adherents for the Reformers and their followers. Their own preferred self-designation was “evangelical” but as with the term “Reformed” little would be gained by substituting this for “Protestant.” By the twentieth century, especially in North America, this term had come to have a rather different set of connotations than in the sixteenth century. It has connotations of pietism, puritanism, revivalism and an approach to religion centred on personal experience of the type that the sixteenth century Magisterial Reformers would most likely have denounced as the enthusiasm and extremism associated with those they dubbed Schwärmerei. Alternately it can suggest a revised version of fundamentalism that is less separatist (good) but also far more willing to compromise on the infallible authority of Scripture (bad).
There is also the problem that the self-application of this term by the sixteenth century Reformers and their followers was based on the mistaken idea that they had recovered a Gospel that the Church had lost. The Gospel is clearly identified in the New Testament as the message that Christ died for our sins, according to the Scriptures, that He was buried, and that He rose again the third day according to the Scriptures and the testimony of eyewitnesses. It is at the heart of the faith confessed in both the Apostles’ and Nicene-Constantinopolitan Creeds as well as the Athanasian Symbol, along with the basic truths that identify the Christ proclaimed in the Gospel (that there is one God, Who is Father, Son, and Holy Spirit, and that the Son, while remaining fully God, became truly Man, by taking unto Himself a whole human nature through His miraculous conception by the Holy Ghost and birth of the Virgin Mary). It was never lost by the Church. If the Reformers recovered anything it was the Pauline doctrine of justification, but this is not the Gospel. The Pauline doctrine of justification – that it is by faith and not by works, or as the Reformers put it, by faith alone – is a doctrine about the Gospel, but it is not the Gospel itself. The Gospel is Christocentric – it is about Jesus Christ. Justification by faith and not works is anthropocentric – it is about us, and how we receive the benefit of what the Gospel proclaims. To claim that justification by faith alone is itself the Gospel is to place us rather than Jesus Christ at the centre of the Gospel.
Rather than abandon it for these alternatives, it makes more sense to retain “Protestant” with a proper definition. The definition need include no more than two positive affirmations of belief. The first is that the Bible as God’s written Word is the authoritative standard of truth to which the Church’s doctrine and tradition must conform. The second is that the salvation which Jesus Christ accomplished for us in the events proclaimed in the Gospel is in all of its aspects given to us freely as a gift which we receive by faith rather than by our works.
“Catholic”, as stated, requires less definition. This is the ancient term – the first recorded use of it is in the writings of St. Ignatius of Antioch who was martyred early in the second century – that designated the whole Church as distinguished from the Church in a specific location (the Church in Rome, the Church in Galatia, and so forth). It is the Greek word for whole – which is also the root from which the English word whole is derived – with the prefix kata attached as an intensifier. In addition to designating the whole Church, the early Christians used it to distinguish the true faith from heresy. This is how the term is used in the Athanasian Symbol, in, for example, its first statement “Whosoever would be saved needeth before all things to hold fast the Catholic Faith.” Used this way, it is basically synonymous with orthodox, but note that the usage of Catholic as orthodox is derived from the meaning of Catholic as whole. The Catholic faith, the orthodox faith, does not include doctrines that are particular to one place or one time, but is the faith confessed by the whole Church of Christ. As. St. Vincent of Lerins famously put it is the faith confessed “everywhere, in all times, and by all.”
“Protestant” and “Catholic”, so defined, should not be thought to be at odds with each other. A Catholicism that is defined by what is believed and practiced by the whole Church, in all times and places, rather than what may be particular in one place and time, will not include such things as mandatory celibacy for clergy, restricting Communion to one kind for the laity, an intermediate state for the faithful prior to the Final Judgement that resembles hell except in that it is temporary, supererogatory works and a treasury of merit, indulgences and dispensations, that are innovations of the Roman Church from after when she and the Churches of the four ancient Patriarchs of the East broke fellowship with each other at the end of the first Christian millennium. These things have never been part of the faith and practice of the Eastern Churches. The Protestantism that rejects these on the grounds of their being unscriptural is not rejecting anything that can truly be said to be Catholic. That having been said, there are ideas commonly thought to be “Protestant” that are at odds with Catholicism properly defined. Examples of these include a) the idea that the true “Church” is not an organized community/society but an aggregate term for speaking of all people who considered as individuals are Christian believers, b) the idea that ecclesiastical government (episcopal, Presbyterian, congregational) is adiopha rather than of Apostolic provenance, c) the idea that when Holy Communion is said to be an anamnesis or memorial of the Lord’s death this means a depiction in the present of an event in the past rather than the means given to us by grace whereby we partake in time of the Lord’s sacrifice which has been taken out of time and into eternity by His offering of Himself in the Tabernacle built not with hands in Heaven, d) the idea that baptism, the sacrament of entry under the New Covenant corresponding with circumcision under the Old, unlike the New Covenant itself is less inclusive rather than more and should therefore be withheld from the infants of Christian parents, and e) that when the Son of God “was made flesh and dwelt among us, (and we beheld his glory, the glory as of the only-begotten of the Father)” so that He could say to St. Philip “he that hath seen me hath seen the Father” this did not effect a fundamental change from when God said to Israel through Moses under the Old Covenant “ye saw no manner of similitude on the day that the LORD spake unto you in Horeb out of the midst of the fire.” Just as none of the beliefs and practices that Rome introduced after the Schism and which Protestantism rejected is truly Catholic, so none of these ideas that conflict with what is truly Catholic should be considered essential to what is truly Protestant. That all of them are wrong is demonstrable from the Scriptures.[1]
Rather than picking “Protestant” or “Catholic” to describe our Church, orthodox Anglicans should embrace both terms, defining “Protestant” so as to include the supreme authority of Scripture and the freeness of the gift of Christ’s salvation received by faith[2] but to exclude ideas that conflict with what is truly Catholic in that it belongs to the faith and practice of the whole Church since the earliest times and defining “Catholic” so as to include what belongs to the faith and practice of the whole Church from the earliest times but to exclude those distinctly Roman errors rightly excised from our English Church in the Reformation.
[1] That a) is wrong is evident from both the Greek word for Church, ekklesia, which denotes a group that has met or assembled, and from how the New Testament uses the word – it is always a visible community of Christian believers, never just a convenient way of speaking of X, Y, and Z Christians, regardless of whether they have ever met. With regards to b), the episcopal polity is clearly of Apostolic provenance in the New Testament – the Apostles themselves, along with those invited to share in their governance such as SS Timothy and Titus, are the bishops in the sense of the governors of the Church, presiding as the top tier of a ministry which like that of the Old Testament Church has three tiers, the middle being that of the presbyters and the lower tier the deacons. That the Apostles were the governors and the New Testament was written while they were still alive is the reason the word bishop had not yet become the official designation of the governors and is sometimes used of presbyters. This is a seer/prophet matter and does not negate the New Testament’s clear testimony to the Apostolic provenance of the ecclesiastical government found in all ancient Churches prior to the sixteenth century. With regards to c), look up every occurrence of anamnesis in the Bible, LXX Old Testament and New Testament. In none of these does it mean something intended to call something from the past to our mental recollection. That Christ died in time, but took His sacrifice out of time and into eternity by offering it in the Heavenly Tabernacle is a key theme of the epistle to the Hebrews. With regards to d), that baptism takes the place of circumcision can be demonstrated from Colossians 2:11-13 and that the New Covenant is more inclusive than the Old is rather the point of Christ’s commission to take His Gospel and baptize all nations, as well as of St. Paul’s frequent comments about the Old Testament Law, which distinguished Israel from other nations, being removed as a “wall of partition” between them. That infants, circumcised on the eight day under the Old Covenant, would not be excluded from baptism under the New, is the only reasonable inference from this and is basically explicitly stated by the Lord when He rebuked His disciples from not allowing the infants to be brought to Him. The words quoted from St. John’s Gospel in e) ought to be sufficient to rebut it. Obviously the Incarnation changed everything. The arguments that St. John of Damascus and St. Theodore the Studite advanced against the iconoclasts and which won out in the seventh ecumenical council were built firmly upon the foundation of the Incarnation. While Christians who adopt iconoclasm like to think they are walking in the footsteps of King Josiah and that Christians who reject their iconoclasm are tainted with pagan idolatry, in reality the iconoclasts have adopted a position typical of monotheistic religions that reject the Incarnation.
[2] When Dr. Luther said that justification is by “faith alone”, by “alone” he excluded only what St. Paul had already excluded in Romans and Galatians, our own works, and for the very reason St. Paul gives for excluding these in Romans 4, that if it were by works it would be a wage paid to us rather than a gift freely given. Faith is the hand by which we receives the freely given grace of God and in this function it is indeed alone in that nothing else we do can either do this instead of faith or alongside faith. This does not exclude the sacraments as means of grace, as ought to be evident from what Dr. Luther, Calvin, and our own Anglican formularies have to say about them. In the giving of a gift, two hands are always involved, the hand of the recipient and the hand of the giver. The sacraments are the hand of the Giver working through the means of His Church. Nor does it say anything about any other function of faith, such as its being one of the three elements of basic Christian character alongside hope and Christian love. Nor is it some sort of ontological statement. This adequately answers any reasonable objection someone might try to make to it on the grounds of theology that is actually Catholic. When Rome anathematized it in the Council of Trent, and the Eastern Church rejected it as found in the Confession of Cyril I Lucaris, what they rejected was the idea that someone can gain acceptance before God by getting all of his intellectual ducks lined up properly while living however he pleases. This, however, is not what Dr. Luther meant but is rather a form of salvation by works in which visible outward works have been replaced by invisible inner works. The Protestant doctrine can only be properly understood as speaking of faith as the hand that receives the gift of salvation. That salvation is a gift we receive rather than something we earn or achieve for ourselves is a Catholic truth that both the Roman and Eastern Churches traditionally affirm, a fact one needs only look at the early history of the struggles against the rigorist schismatics the Donatists and Novatians and against the heresy of Pelagius to discover, but it had become badly obscured, especially at the popular level, in the Roman Church by the end of the fifteenth century.– Gerry T. Neal
‘Orthodox Islam inherently contradicts and rejects quintessential liberal values, and the democratic beliefs on which Canada’s system of government is built.’

Prime Minister Mark Carney celebrates Eid al-Adha in OttawaCPAC.
William Barclay is an award-winning political theorist and policy expert
On June 6, not six weeks after winning the 2025 Canadian general election, newly-elected Prime Minister Mark Carney joined the Muslim community to celebrate Eid al-Adha, where he proudly declared that “Muslim values are Canadian values.”
However, despite Mr. Carney’s attempt to encompass all of Canada under a loving embrace of Sharia law and Mohammedan tenets, Canada’s foundational values are utterly antithetical to the fundamental ideology of the Quran.
In fact, orthodox Islamic ideology inherently contradicts and rejects various quintessential liberal values, along with the democratic beliefs on which Canada’s system of government is built.
First, orthodox Islamic ideology overwhelmingly rejects the premise that every person has an inalienable right to free speech, and proactively seeks to execute anyone who criticizes Islam or Muhammad. It also violently rejects any separation of church and state, demanding instead that all political states reflect Sharia law.
Further, orthodox Islamic ideology eschews personal equality and disavows any notion that all people deserve identical human rights regardless of differences such as religion or gender. It also repudiates the idea that individual liberty and self-determination are sacrosanct or inviolable.
In addition, orthodox Islamic ideology openly rejects religious freedom and says in the Quran of non-Muslims, “Those who disbelieve…will be in the Fire of Hell, to stay there forever. They are the worst of ‘all’ beings.” It explicitly exhorts righteous Muslims to “Kill them wherever you come upon them… that is the reward of the disbelievers.”
More importantly, as orthodox Islamic ideology rejects liberal democratic foundations and calls on its followers to take immediate, violent action against unbelievers and profane societies, it is impossible for orthodox Islam and its fundamentalist cohorts to coexist peacefully within a democratic society.
In truth, several European Union EU states have become fraught with insecurity and subjected to repeated terrorist attacks precisely because they have attempted to integrate orthodox Islamic ideology. As a result, they have unfortunately become subject to Islamic fundamentalism’s constant violent struggle against liberal ideology and democratic political thought throughout the modern era.
For example, from 2013–2024, Germany endured 19 major Islamic terrorist attacks, with innocent people murdered annually. France suffered 53 attacks during the same period, with nearly 30 people killed each year. Incredibly, from 2013–2024, France experienced more terrorist attacks than Iran, and more terrorist-related deaths than Algeria, Uganda, and Tanzania combined.
Even Canada has seen a rise in Islamic terrorism, as a result of the Liberal government’s flirtations with Islamic fundamentalism and its craven desire to secure Muslim votes. Since Oct. 7, 2023, “nearly a dozen terrorism-related incidents [have occurred] in Canada or abroad involving Canadians.” According to RCMP data, “The number of terrorism charges laid in Canada jumped 488% last year,” and “Canadian police have foiled six terrorist plots in the last 12 months alone.” Canada’s Integrated Terrorism Assessment Centre (ITAC) has recently warned the government that the country may “experience a lone-wolf terror attack soon.”
Despite Prime Minister Carney’s effort to recast Canadian society as an offshoot of Islamic values, the liberal-democratic values that define Canada are diametrically opposed to Islam’s foundational precepts.
Orthodox Islamic ideology inherently contradicts liberal values, as well as the democratic ideology that underpins the Canadian constitution. In fact, the contradiction is so stark that in the long term, orthodox Islamic ideology and democratic systems cannot coexist.
More importantly, if the Liberal government continues to instill Islamic values into the foundation of the Canadian state, Canada will ultimately be forced to mirror that ideology — and abandon the liberal-democratic principles that have underpinned and enabled the nation’s success since its founding.(Western Standard, June 18, 2025)
EXCLUSIVE: School board trains staff that the term ‘family’ is harmful, racistWaterloo Region District School Board staff are being trained that the word “family” is a harmful concept rooted in white supremacy.
Waterloo Region District School Board staff are being trained that the word “family” is a harmful concept rooted in white supremacy. Juno News is funded by proud Canadians like you. Join us and support our work. Upgrade to become a paid subscriber. True North obtained internal training materials delivered to the staff at Waterloo-Oxford District Secondary School by the Ontario Secondary School Teachers Federation which assert that terms like “objectivity,” “perfectionism,” and “worship of the written word” are hallmarks of “Whiteness” and upholding white supremacy. Quoting from Culturally Relevant Pedagogy by Laura Mae Lindo, one slide states that “biases are the socialized teachings of the white culture,” and “we use key words and phrases to promote the dominant culture.” One of the offensive words in question is “family,” which is said to be harmful to racialized students because it implies male authority, demands obedience without question, and erodes personal boundaries by “prioritizing the family’s needs.” Another slide asserts that asking for evidence for claims of racism or acknowledging racism toward white people is a “characteristic of whiteness” that must be dismantled. “The pain and hurt and discomfort are not ancillary to antiracism work, they are the guts of it” it says. “Without them, change simply does not happen,” quoting from White Women: Everything You Already Know About Your Own Racism and How to Do Better. The WRDSB’s 2024 workforce census reports that 90% of staff are white and 79% are women. A source within the board who provided the materials and asked to remain anonymous questioned whether the messaging truly reflects the views of most staff. “Teachers just want to get on with their job of teaching,” the source said. “Ideology—if you will—is just something many teachers acknowledge as being present. They just want to get on with their jobs.” Within staff circles, caution has become routine as the source was advised to “be careful” when sharing information with outsiders. They pointed to the case of Ontario teacher Chanel Pfahl, who the Ontario College of Teachers investigated after publicly criticizing anti-racism education. “Whether [anyone within the administration] believes it or not is anyone’s guess,” the source said. Another slide promotes the use of “BIPOC affinity groups,” described as exclusive, invitation-only spaces for non-white staff or students. These groups are deliberately kept confidential, justified by the claim that school culture is inhospitable to racial minorities. Despite their private nature, the groups are cited in WRDSB board meeting minutes and equity reports as markers of institutional progress. Despite denials, Ontario’s Ministry of Education endorses culturally relevant and responsive pedagogy, which serves as the applied form of critical race theory. It is not a standalone course but a political framework that filters classroom instruction through the lens of identity, power, and systemic oppression. The Ministry’s Equity Action Plan requires that culturally relevant and responsive pedagogy should be integrated across all subjects. According to Stephen Reich, a PhD student in educational leadership and policy at the Ontario Institute for Studies in Education, the concept of “whiteness” is directly borrowed from critical race theory. Reich, who studies the politicization of education, told True North that there is no experimental evidence showing that anti-racist approaches reduce discrimination. In fact, he argues these methods often “create bias where none previously existed.” Reich noted that there is “no evidence that anti-oppression education narrows learning gaps” adding that limited studies attempting to measure any benefits have found that such programs “make students more fluent in anti-oppression language—nothing more.” The WRDSB previously denied that critical race theory is part of its programming. In June 2022, trustee Cindy Watson introduced a motion requesting a report on the use of critical race theory in lesson plans. “There is much confusion from parents and staff around CRT and white privilege, the confusion is breeding concerns, sharing concerns leads to fear of being judged or being labelled a racist and judgment will ultimately always bring division,” Watson said during the board meeting. WRDSB staff responded that critical race theory was not part of the curriculum, and the motion was voted down. True North reached out to the WRDSB for comment but did not receive a response. Anti-racist hiring practices have followed similar lines. On March 23, WRDSB hosted a job fair specifically for “Indigenous, Black & racialized individuals.” The stated rationale was to ensure that students “see themselves reflected in the education system.” The board does not currently have a formal anti-racism policy although one is currently under consultation, with a target completion date in Fall 2025. |