Peace

Peace
. . . in the valley

Saturday, September 10, 2016

1 Called to Visit BC's Peace River Country

Clouds along the Peace, heavenly. 



1  Called to Visit BC's Peace River Country

From the Fort St John Lookout. Old Fort, the bridge at Taylor.
I was invited, and I felt I had to go. To cross the Rocky Mountains in the north, to see the Peace River and visit Peace River country.

The Peace River, 1900+ km long, flows east, from its Finlay River source in the BC Rockies, crossing the Alberta border east of the town of Pouce Coupe. East northeast across Alberta to the confluence with the Athabasca River, into the Slave River, and north into the Northwest Territories, to Great Slave Lake, the Mackenzie River, the Arctic Ocean. The Peace is an old river. It has carved a deep wide valley through the alluvial plain, the eastern foothills of the Rocky Mountains.

We drove northeast of Prince George, from west to east through the Pine Pass. To Dawson Creek. We crossed the river at Taylor and stayed in Fort Saint John. We visited on the Halfway River, a tributary. And headed back south, re-crossing the Peace near Hudson's Hope. Twenty-four hours of driving, 12 hours each way. We stopped in Quesnel one night there and back. A journey of 2700 km, from Hope to Halfway, plus 100 to get me from and back to home in Chilliwack.

I was called to see the majestic Peace River and its beautiful valley. Before it is gone. Or at least before more parts of it are gone. I felt called to witness.


2 Called to Witness a Crime

2  Called to witness a crime.

My Drive-by Shot of Peace Canyon Dam (from the bridge)

I felt called to witness a crime. A death. A death by drowning. The crime has not yet happened. But it will. It is scheduled, and each safeguard is being challenged, successfully or discouragingly, depending on your point of view. Safeguards supposedly there to protect both the environment and a democracy respectful of human and indigenous rights. Each hurdle has fallen, is falling, neatly, in order, into place. Clearcutting and infilling have already started. On Site C. The third phase.

From the Fort St John Lookout you can see that work has already begun.

In 1967, the W.A.C. Bennett Dam, 29 km west of Hudson's Hope, drowned forest and farmland under Williston Lake, a reservoir 250 km long and 150 km wide.
In 1980 the Peace Canyon Dam (pictured above), 6 km southwest of Hudson's Hope, drowned land beneath the 21 km long Dinosaur Lake reservoir.

Site C is just the third step in a 50+ year old plan. Site C, 7 km southwest of Fort St. John, will flood another 83 km of the Peace River Valley, plus 10 km of the Moberly and 14 km of the Halfway River.

3 An Eco-Crime

3  An Eco-Crime

Dinosaur Footprints were drowned under the first two dams.
A drowning is a death. This drowning death is a crime, perpetrated on others against their will, a form of murder. A death sentence for a landscape, a valley, a river, and a habitat - sheltering the living plants and animals therein. Not to mention geological and palaeontological features - drowned floodplains, drowned cliffs, drowned kettles, drowned dinosaur footprints, drowned fossils likely to have been able to re-write what we know of the history of the planet. A crime against the environment. Eco-cide. An eco-crime. The end of a way of life for some, and an anger-inducing disappointment for many more. A crime against humanity. A desecration that is both shameful and wrong.

4 Drowning Food-producing Land

4  Drowning food-producing land is wrong. 


There are many different ways that damming 100+ more km of the Peace River and its tributaries is wrong. For one, arable land is being flooded - destroying plant and animal life, impacting the lives of hundreds, thousands of British Columbia residents.. Food Security, our willingness and ability to feed ourselves, is being undermined. The provincial government took land out of the ALR (Agricultural Land Reserve) to clear the way for dam and reservoir. In August, 2015, a chairman of the Agricultural Land Commission, Richard Bullock, was fired in order to facilitate this reversal. Removing arable land from protection is a short-sighted self-serving decision which will have a negative impact on the future of the province. 

We seldom hear of the concerns of northern residents down in "the Lower Mainland," but all along the road I saw billboards protesting. 


I want to say "northern citizens" concerned about food security, but many must feel not like citizens who have the respect of fellow citizens and elected officials but rather as victims. Because their fellow citizens and elected officials, to the dismay of residents, plan to drown their valley and destroy the way they have chosen to live their lives, growing food for themselves and others. A crime against the human right to choose where to live and what work you will do. 

5 "Disappearing" Treaty 8 Land

5  "Disappearing" land and hunting territory reserved as a Treaty Right is wrong. 

"The Peace River is the lifeline for numerous First Nations - a critical pathway for their food security, cultural survival, and spiritual identity." (Leadnow.ca) It is wrong to "disappear" land upon which many people rely. In this region, many citizens including many First Nations live directly off the land, by hunting, gathering, and growing their own food. They will lose their homes and/or territory upon which they rely for physical, cultural, spiritual sustenance. 



Destroying land which has been guaranteed to them by aboriginal right in the Canadian Charter of Rights and Freedoms and by treaty, Treaty 8, is a crime on so many levels. The United Nations Declaration on the Rights of Indigenous Peoples states that self-determination includes the right to freely pursue "economic, social and cultural development" and refers to dispossession, relocation, archaeological and historical sites, consultation and cooperation in good faith, distinctive spiritual relationship with lands & waters, the right to own, use, develop and control the lands and resources, conservation and protection of the environment and the productive capacity of their lands, and the recognition, observance and enforcement of treaties. As well as prompt resolution of conflicts. Is there any wonder why Canada has been slow to ratify this declaration?

The Peace River was named to commemorate a peace treaty signed in 1781 between the Danezaa (Beaver) and the Cree Indians who inhabit the watershed. Later, before settlers arrived, First Nations of the area including Woodland Cree, Danezaa, and Chipewyan, signed Treaty 8 with Canada in 1899, agreeing to share territory, to accept reserve land, land entitlements, financial and material support, guaranteed hunting rights, and provisions to maintain livelihood in a territory large enough to enable them to live their culture. "This is land we rely on to hunt, fish, and hold ceremonies. Our ancestors are buried here." (Cited by Amnesty International.) The Federal government representing all Canadians has an obligation to respect the treaty - a nation-to-nation contract.

Since the build-up to Site C, local First Nations bands have participated in the environmental assessment and hearings process. Three bands have initiated court challenges - the Prophet River First Nation, the West Moberly First Nation, the Blueberry River First Nation, as well as Treaty 8 First Nations in both British Columbia and Alberta.

On September 12, 2016, the Federal Court of Appeal in Montreal will hear the latest legal challenge of Site C. A Treaty 8 Justice for the Peace Caravan is travelling across Canada by bus to focus attention on this case and the larger issues involved. Follow them at nosite-c.com and JusticeForThePeaceCaravan on Facebook.com.

Brody, Hugh. Maps and Dreams: Indians and the British Columbia Frontier. Douglas & McIntyre, 1981. Thirty-five years ago, Hugh Brody researched the clash of cultures between the Indians of this region and the oil and gas interests preparing the way for a pipeline. Brody lived with the Beaver Indians (Danezaa) north and west of Fort St John, on the Halfway and Moberly Rivers, in an attempt to learn and document the peoples' understanding of the land and their connection to it. His presentation balances both views, but in his conclusion, "A Possible Future," he comments: "Great fortunes are to be made, from construction and speculation . . . development . . . progress . . . [Talk of] national expansion [is] . . . a brightly coloured smokescreen behind which minority rights, local needs, economic interests of the majority, and destruction of the land itself have all been conveniently concealed. Future generations will wonder at the dominance of the few and the gullibility of the many." [p. 181]



Lutz, John Sutton. Makuk: A New History of Aboriginal-White Relations. UBC Press, 2008. ". . . there is not yet a will among non-Aboriginal Canadians to listen across the boundaries that so clearly exist, to hear alternative ideas. Racism has not gone away." [p. 298]



6 "Disappearing" Rural Homes

6  "Disappearing" land bought and maintained as a chosen rural lifestyle is wrong. 

Land along the Halfway River, closer to the Peace than here, will also be flooded. 

Many others, not only First Nations, live close to / on the land. Those who have chosen to live within the beauty and abundance of a rural setting will also be losers, forced by the decisions of others to abandon an outdoor lifestyle for something less desirable. It is the imposition, the being forced to change by decisions made by others, of having your voices unheard or ignored, the sense of having no control, of impotence, which is both so frustrating and so disheartening. Discouraging, because such disrespect should not be acceptable. It fails to comply with ideals of human rights - respect for the inherent dignity of the individual, our right to own property, to freely choose our work and lifestyle. The right not to have homes subjected to arbitrary interference by the State, not to be deprived of property, not to have our ability to participate in the cultural life of the community curtailed. 

Waiting for the Mother & Calf Beauty Contest at the fall fair.

7 Deliberate Blindness

7  BC's willingness to sacrifice the Peace reflects deliberate self-serving blindness. 


BC is willing to sacrifice the Peace because it is "out of sight, out of mind." Because of distance (our 3000 km staycation?), the region is far from the BC centres of power and population. Most British Columbians will never have seen Peace River country. It is just there, on the other side of the mountains, in territory that seems more logically to belong to a prairie province, if mountain peaks and river watersheds were used to determine boundaries. 

Near Fort St John, BC
No one in BC feels responsible for environmental degradation, water shortages and water quality issues, downriver, in a neighbouring province or territory. We never even hear of the damage done farther east, by our interference with the river's flow. In the same way that we never hear the voices or the opinions of the BC residents in Peace River country. Not enough people care. It is BC hinterland, ripe for exploitation, there to service the rest of us. 

8 Credibility Issues

8  BC Hydro has its own credibility issues.

Why does anyone believe BC Hydro's claim that more generating capacity is needed? Are they not the one's responsible for the "bait and switch," convincing homeowners to switch to electric heat and then creating a two-tier rate system which causes huge electricity bills many cannot afford to pay? Why would we believe that drowning BC land to generate more power to sell elsewhere will be of any benefit to the people whose lives will be irreparably changed? More mental health workers and welfare benefits for the region? Is that the trade-off?

How much power corporation and/or government support is going into developing alternate energy sources? Wind energy. Solar energy. We are so far behind the rest of the world, they're about ready to abandon us. Once Canada was a leader. Today, Canada is embarrassing.

Sacrificing the Peace involves a failure of imagination. A failure of empathy. A failure of compassion. And a failure to think outside the box of 19th and 20th century solutions to energy needs. A failure to listen. A failure to question a system in which power depends on money and votes.


Neither the power corporation nor the government can be trusted to do what is best for the local residents.

9 A Backwards Province

9  BC's choice to proceed with outdated development plans reflects a backwards province.

The plans which included building Site C Dam to generate more hydroelectricity are generations old. Nineteenth and 20th century technologies continue to be pushed because they are familiar, because it worked before for W.A.C. Bennett, and because people are desperate for work. Consequences, who or what will die in the flooding, are of lesser importance.

BC is a backwards province in a backwards nation. Most of us who have moved here from elsewhere have been forewarned. "They do things differently out there." or "It's 3 or 4 years behind Winnipeg, but once you've been here a while, you don't notice." As a backwards province, rich in resources waiting to be harvested or extracted and exported, we have not focussed on keeping up with the times. Pollution is "paid for" with a kind of "indulgence tax" rather than tackled at source. Coal is transported across the province and across the ocean for other people to burn. The local ignorance about potentials of solar and wind energy are mind boggling. How often have you heard: "But the sun doesn't shine, the wind doesn't blow all the time"?

Because we have failed to adjust, to update our knowledge, outdated attitudes prevail. We all know the cliches. British Columbians have "drunk the economic cool-aid." Have accepted the old lies that dams are necessary, that development destroys to create, that hydroelectricity is "clean" or "green" and the least expensive option. How can it be green to clearcut a forest? To block fish-spawning rivers? We have swallowed the bait - hook, line, and sinker. That "civilization" moves ever onward (north). We believe the myth of progress, that today is better than yesterday and tomorrow will be even better. What does it matter if we drown more of the valley?

People who have never even seen the valley believe they have a right to decide its future. People who have never even seen any of the food they consume while it was still alive. While it was growing. Being produced and harvested. Our southern needs are more important than the needs and wants of the few people who live "up there," First Nations, old settler families, farmers, forestry workers. We have failed to keep up. We have failed to learn from past mistakes. We continue to fail to listen to others with valid alternative opinions.

But some of them want the dam, you say. Yes, I understand, people need jobs. A few local businesses are in line, those who will benefit financially, to whom nothing but money matters. And a large unemployed population, many affected by the downturn of oil prices, is anxious, needing money, willing to grasp at anything. But these facts simply make the pressure to agree to the death of the valley a kind of extortion.

Jobs, Yes. Damming a river, drowning a valley, No. 

10 A Failure of Canadian Democracy

11   BC's failure to save the Peace reflects a failure of Canadian democracy.

The Canadian Constitution defines a Division of Powers which places "Indians" under federal jurisdiction. It is the responsibility of the Federal government, its fiduciary duty, to stand up with and for First Nations and do the right thing (to abide by treaty, to support treaty rights when they are breached, to lead by example). This has not happened. Expensive law suits and appeals cause delays and force First Nations to fight for rights which seem obviously theirs.

Forty years ago, Hugh Brody researched opposing attitudes towards "development" in the Fort St John region. Nothing much seems to have changed since then, except perhaps the laws in Canada. The Canadian Charter of Rights and Freedoms. And several Supreme Court rulings acknowledging the rights of aboriginal peoples. The United Nations Declaration on the Rights of Indigenous Peoples. The Truth and Reconciliation Commission Summary of their Final Report asks that the federal government "Renew or establish Treaty relationships based on principles of mutual recognition, mutual respect, and shared responsibility for maintaining those relationships into the future."

Obviously, many citizens, and many elected levels of government, have yet to "get with the program." One of the Calls to Action (#47) of the Truth and Reconciliation Commission says: "We call upon federal, provincial, territorial, and municipal governments to repudiate concepts used to justify European sovereignty over Indigenous peoples and lands, such as the Doctrine of Discovery and terra nullius, and to reform those laws, government policies, and litigation strategies that continue to rely on such concepts."

The Fort St John Treaty 8 First Nations are collecting money to support their Justice for the Peace Caravan to Montreal, to attend the Federal Supreme Court where this latest appeal is being heard.



Friday, September 9, 2016

11 International Consequences

11   International Consequences



Resistance to "saving the Peace" from the rest of Canada seems understandable. We all swim in the capitalist whirlpool. We value competition. We fight for limited resources. We are nostalgic for past ages of huge manufactories and mega construction projects. We still believe in the Myth of Progress. We believe our civilization is superior, no matter how limited our experience of other cultures and other civilizations.

But we have to wake up to the fact that our backwardness, our failure to embrace international laws about human rights, indigenous rights, environmental protection will make us pariahs. We will become targets in an international community which will use tried techniques including trade boycotts to remind us of our duty to fellow humans and to our shared environment. You may have heard, how a large section of America is resisting further pipelines across American territory? Or how Indian nations in the Dakotas are resisting a pipeline across their reservation lands? Or how large rich countries like China refuse to take our lectures on human rights without shining the mirror back at us? We are behind the times, behind much of the rest of the world in our attitudes towards industry, resource extraction, pollution, renewable energy, indigenous and human rights. 

The world is a web of interconnections. All of us will experience negative consequences because of our failure to learn and to adapt. 

12 Urbanism



12  Urbanism / Urban Colonialism:



The imposition of an unwanted eco-crime on the Peace, a region of the province far from the "centres of population and power," is a close parallel to the mistake Canada made before, in forcing Indian children into residential schools in the 19th and 20th centuries. The problem of the Residential School System was not specifically the details of what did and did not go on at the schools. The problem with the RSS was ultimately the racism behind it, the racism underlying the belief that this system was for the best for all concerned. That OUR way is superior, and YOU must, for your own good and for our benefit, do as WE say.

The imposition of Site C is an example of what I call Urbanism or Urban Colonialism. The belief that if the greater number wants something, it is right and it will happen. That numbers are all that matter. That "those people" up there would be better off if they chose to live like us, down here, in the cities, where we buy and import our food.

Urbanism is a close parallel to the racism and colonialism named and addressed in the Truth and Reconciliation Commisson's Final Report Summary. Urbanism is the imposition of a crime against environmental rights and human rights committed by a larger group from a larger region on a smaller group from a smaller region. Such crimes will continue to be perpetrated as long as the underlying causes, racism, urbanism, are not challenged and addressed. Challenges will begin with something like . . . "You have no right to harm me in this way . . . "

But where are people to turn, when it is the government(s) which is (are) victimizing them?




13 Further Reading

13   Further Reading:

You do not have to take my word for it. But here is some of the research which helped me form my own opinions.

SEARCH for yourself. Even if you read only the headlines, you will have a clearer picture. 

SEARCH for The Tyee Site C
SEARCH for The Globe and Mail Site C
SEARCH for The Vancouver Sun Site C
(Notice, at the bottom of each page of listings, a link for Site C Jobs, Dam Construction Jobs, and/or ads for BC Hydro.

Re-read Hugh Brody's Maps and Dreams: Indians and the British Columbia Frontier. Douglas & McIntyre, 1981.

Check out John Sutton Lutz'z Makuk: A New History of Aboriginal-White Relations. UBC Press, 2008.

Check out Desmog.ca, you.leadnow.ca, DogwoodInitiative.org, to mention only three.

Re-read Duke Redbird's fifty year old poem "The Beaver" about industry vs Nature: "See how the beaver works all night . . . Please God, my God / Deliver me from dam-nation."

Refresh yourself with some aspirational reading:

The Canadian Charter of Rights and Freedoms
The United Nations Universal Declaration of Human Rights
The United Nations Declaration on the Rights of Indigenous Peoples
Treaty 8
Honouring the Truth, Reconciling for the Future: Summary of the Final Report of the Truth and Reconciliation Commission of Canada

Follow the Fort St John First Nations Treaty 8 Justice for the Peace Caravan on Facebook. Fort St John to Montreal. Send them cash.

Follow #SiteC on Twitter.

See also my: Dancing With Ghosts: A Cross-Cultural Education at www.dancingwithghostsaneducation.blogspot.ca/