This year, our Dominion turns 150. As is expected, the majority of celebrations will be focused on cementing the image of Canada as the land without roots. The post-national state. The multicultural society with no culture its own.
If we stay on this path, there will not be another 150 years. Even now, the official stance is that Canada’s pride is its position in the global liberal order. No reference made to the Loyalist migration, proud and Catholic Quebec, or the mission of Confederation to create an alternative to the republican experiment. Now more than ever, we need to imagine an alternative. We require strong thought and creative re-imagining for the future. We also need to forge a mentality of loyalty to what our forefathers handed down and the courage to rebuild it. Northern Dawn is part of the intellectual aspect of this work.
Therefore, we are pleased to announce that we are accepting submissions for the 1st Northern Dawn Symposium. The theme of this symposium is: Canada: Who Are We?
Background: Northern Dawn has begun to detail a radical rethinking of what Canada represents in the 21st century. Unlike the liberal conception, this vision of Canada is tied into what it represented in 1867, and in 1776. Despite decades of rewritten history, Canada retains an institutional and historical memory of its true mission. At the decisive moment when liberalism usurped the future of American civilization, the Loyalists fled northward to maintain their allegiance. In the person of the King, their loyalty was not only to a government, but to a vision of a monarchic Anglo-American civilization born of Western Christendom. In the decades that followed, the English and French destinies became entwined, culminating their joint membership in the Dominion of Canada.
Purpose: The common theme of this symposium is the recovery of the true Canadian tradition and elaborating how it can inform our future. Themes we are interested in include: pre- and non-liberal political traditions in colonial America, their survival in Canada and preservation in the United States, nationalism and identity, the end of secularism and what comes after, High Tory culture and thought, analysis of the Laurentian elite, and more. Names which inform our approach include George Grant, Charles Taylor, Stephen Leacock, Alasdair MacIntyre, Mencius Moldbug, Peter Hitchens, Sam Francis, and Ron Dart.
- A wide variety of themes are acceptable (history, philosophy, culture, religion, aesthetics, etc). However, essays must have in mind the common theme of Northern Dawn: the traditions inherited by North America as a part of Western European Christendom, and Canada as the rightful bearer of these traditions after the liberal door opened by 1776.
- Politically-focused essays must take a historical or future-oriented view. We are not looking for commentary on the current 48-hour cycle of news.
- We are more interested in quality of content than a word count, but we would suggest 1500-3000 words as a minimum and maximum.
- Northern Dawn reserves the right to request edits or reject submissions.
Current works in progress include reflections on Charles Taylor, media power as a legitimate state concern, and a reflection High Tory influence in Canadian fiction.
We look forward to more. Please submit essays to: email@example.com
In Canada, one is hard-pressed to conceive of any form of nationalism that is not royalist to the core. Likewise, we ought not be surprised that those who seek to erase Canada’s ethnic foundations and political heritage also seek the destruction of its monarchic foundation. Yet for many Canadian defenders of the monarchy, arguments in its defence will fall back on cultural attachment, or perhaps personal admiration of Her Majesty. While these are unquestionably healthy sentiments, it is vital to understand the power of our monarchy as an incarnation of the realm, a symbol of those forces which have shaped our civilization. The monarchy is at once the state’s foundation stone, compass, and embodiment. As an institution it bears institutional, ethnocultural, and spiritual power.
This post originally appeared on Gerry T. Neal’s blog thronealtarliberty.blogspot.ca on April 23, 2015.
A figure who had a brief starring role on the stage of Canadian history in the early 1990s has re-emerged from the obscurity into which she subsequently receded to make an interesting observation about how an idea she holds dear and believes other Canadians do as well is faring in certain segments of the immigrant community. That figure is the Right Honourable Kim Campbell, who entered Parliament as a Progressive Conservative representing Vancouver Centre in 1988 and held a number of cabinet positions in the Mulroney government before taking over the leadership of the party and the Premiership of the country for the Parliamentary recess between Mulroney’s resignation and the general election in which the Conservatives were decimated and Jean Chretien’s Liberals came to power. The National Post, on Thursday April the 16th, reported on a panel discussion at the University of Alberta the previous day that was hosted by the Peter Lougheed Leadership College of which the former Prime Minister is the Founding Principal. She was also one of the panel speakers and the newspaper focused on her remarks.
According to the National Post she told her audience that immigration has brought individuals into our society who “come from cultures that don’t believe in gender equality” and that we have not been doing a good job at selling this “Canadian value” to them. She expressed specific concerns about cultures like that of Islam which require women to wear concealing garments. She objected both to the suggestion “that women bear responsibility for the sexual behaviour of men” and to the fact that wearing a face-concealing veil in a citizenship ceremony runs contrary to the ideal of an open society.
Now before you jump to the conclusion that this is a good sign, an indicator that some members of Canada’s political class are finally waking up to the many ways in which the open immigration policy imposed upon us by the Liberals in the 1960s has been harmful to our country and our society, note how the National Post informs us that:
She said one of Canada’s challenges is to guide the integration of cultures that don’t share this value. Better education of Canadian residents is the key, she said, adding if Canadians don’t understand their own history and values, people new to the country will find them difficult to learn.
In other words, to this past Premier, if some immigrants do not believe in or accept what she regards as an essential Canadian “value”, the problem is not with our open immigration system that lets anyone in whether they accept our “values” or not or even with our complete lack of a system for assimilating newcomers and integrating them into Canadian culture but rather with those of us who already live here and we need to be re-educated so as to exude those “values” in such a way that the new immigrants will absorb them into themselves through some kind of cultural osmosis process.
This astonishing conclusion could only be arrived at by a mind so indoctrinated in the idea of Canadian “values” that it cannot accept that one of these values, open immigration, might be incompatible with another of these values, sexual equality, (1) despite the glaring evidence that such is in fact the case.
Now both of these supposed Canadian “values” are stupid ideas in my opinion, and I could make a separate case against both open immigration and sexual egalitarianism, but having done so already several times in the past (2) and being likely to do so again, I think that it is the very idea of values that warrants further examination here.
A number of years ago, John Casey, writing in the Spectator, told of an exchange that had taken place during a Conservative Philosophy Group meeting in the early 1980s in which Enoch Powell made an important point about values to then British Prime Minister Margaret Thatcher:
Edward Norman (then Dean of Peterhouse) had attempted to mount a Christian argument for nuclear weapons. The discussion moved on to ‘Western values’. Mrs Thatcher said (in effect) that Norman had shown that the Bomb was necessary for the defence of our values. Powell: ‘No, we do not fight for values. I would fight for this country even if it had a communist government.’ Thatcher (it was just before the Argentinian invasion of the Falklands): ‘Nonsense, Enoch. If I send British troops abroad, it will be to defend our values.’ ‘No, Prime Minister, values exist in a transcendental realm, beyond space and time. They can neither be fought for, nor destroyed.’ Mrs Thatcher looked utterly baffled. She had just been presented with the difference between Toryism and American Republicanism.
Powell’s point, apparently beyond Mrs. Thatcher’s grasp, was that values, whatever they may be, are not worth fighting, killing, and dying for, that you only do that for something solid and tangible, your country, consisting of real people, in a real territory, with real institutions and a real way of life.
This is one point about values that I think well worth re-iterating but there is another that I wish to focus on. Interestingly, the year before Kim Campbell was elected to Parliament a book that made this point, Allan Bloom’s The Closing of the American Mind (3) became a best-seller in the United States, while the following year, in one of Nabokov’s “dazzling coincidences that logicians loathe and poets love”, the man who had for years been making the same point up here in Canada, died, George Parkin Grant (4). The point in question is that it while everybody speaks of values today this is a recent innovation and not one for the better. (5) Whereas we used to speak of good and evil, which were what they were in themselves and were out there for us to discover, and of virtues which were habits of behaviour or character traits that we were to cultivate because of their goodness, now we speak instead of values, which are substitutes for goodness and virtue that we create and choose for ourselves. Since different people may create and choose different values for themselves, and who is to say, now that values have replaced good and evil, that one set of values is better or worse than any other, the language of values is the language of moral and cultural relativism. (6)
Apart from the relativism of the language of values, it is also worth noting that traditional religion uses a different, much less attractive word, for those things we create for ourselves and substitute for God and the higher things. That word, of course, is idols.
The expression “Canadian values” has a particularly odious set of connotations because it is generally used to refer to those values created for Canadians by Pierre Trudeau’s Liberal Party in the 1960s and 1970s as a substitute for Canadian tradition. These included such things as open immigration, multiculturalism, bilingualism (at least for English-speaking Canada), feminism, and the like. These, the Trudeau Liberals decided, were to be Canada’s new values and were to be shoved down Canadians throats whether they liked them or not, and if they didn’t like them they would be called “racists” and “sexists” and other ugly names. As it turned out, apart from the intellectual elite who are guaranteed to be the least intelligent segment of any society and who in Canada adored Trudeau, these values were not to Canadians liking and so, when they had had quite enough of Trudeau’s arrogance, they gave a landslide victory to the party whose historic role it had long been to safeguard the Canadian tradition, including such things as our British parliamentary monarchy and our Common Law heritage. That party was the old Conservative Party, then led by Brian Mulroney. Unfortunately the Mulroney Conservatives seemed little interested in performing their historic role and rescuing Canadian tradition from Trudeau’s values. Thus much of their support evaporated and the party, now under Kim Campbell’s leadership, collapsed.
Our concern ought to be that newcomers to Canada accept Canada’s tradition, not a set of absurd idolatrous values created for the country by a contemptible sleazebag who adored Mao Tse-Tung. Who will speak for that tradition? Historically that was the role of the old Conservative Party but they laid down on the job and their party died because of it. The present Conservative Party gives lip service to Canada’s tradition but it began life as the Reform Party, a Western populist party whose profession of small-c conservatism proved to be false because they could not grasp that there can be no conservatism without patriotic attachment to your own country, its traditions and institutions. (7) The other parties – Liberal, NDP, and Green – are all committed to Trudeau’s values rather than Canada’s tradition. So the question remains open – who will speak for that tradition?
(1) The former Prime Minister spoke of “gender equality”. Human beings have sexes, words have genders. The substitution of gender for sex in reference to human beings is akin to the substitution of “values” for goodness and virtue.
(2) See, for example, “The Progressives’ Penance” (http://thronealtarliberty.blogspot.com/2010/09/progressives-penance.html) on immigration and “The Folly of Feminism” (http://thronealtarliberty.blogspot.com/2012/02/folly-of-feminism.html) on sexual egalitarianism.
(3) Allan Bloom, The Closing of the American Mind: How Higher Education Has Failed Democracy and Impoverished the Souls of Today’s Students (New York: Simon & Schuster, 1987).
(4) While it comes up repeatedly in his writings see especially Grant’s Technology and Justice, (Toronto: Anansi Press, 1986), in particular the essay on Nietzsche, and the essays in section five of William Christian and Sheila Grant, eds, The George Grant Reader, (Toronto: The University of Toronto Press, 1998), in particular the first essay in the section “The Good or Values: Value and Technology?”.
(5) Both Grant and Bloom were influenced in this by Leo Strauss who had been a correspondent of Grant’s and a professor of Bloom’s.
(6) Grant, Bloom, and Strauss trace the language of values and the relativism it represents back through Max Weber to Friedrich Nietzsche. Nietzsche believed that modern rationalism had made the religious beliefs of the past untenable, but, an atheist of the right, he condemned the rationalistic, liberal, egalitarian, democracy that he saw modern man to be constructing as condemning men to lives of mediocrity as “the last men”. He believed that man’s heroic spirit must be fed by myths (akin to Plato’s “noble lies”) and hoped that men would exercise their “will to power” to avoid the fate of the “last men”, rise to that of the “supermen”, and create appropriate new myths. He condemned Christian morality for exalting weakness, comparing this unfavourably to the old Greek and Jewish moralities which identified virtue with strength, but hoped that men would go “beyond good and evil” and embrace values, as expressions of their own will and creativity.
(7) Reform’s leaders far too often seemed to want to replace Canada’s tradition with that of the United States.
The topic of “Canadian values” has begun seeping once again into our political life. This comes thanks to statements made by Kellie Leitch, Conservative leadership candidate, whose campaign asked if immigrants should be screened for “Canadian values”. Of course, this development is nothing but positive. Strangely though, our governing classes seem to think otherwise.
We are faced with an immediate question. What are Canadian values? Leitch’s site lists the following:
- Equal opportunity – We must strive to ensure that everyone has as much of an equal opportunity to succeed as possible, especially our youth
- Hard work – Everyone must work hard and provide for themselves and their families
- Helping others – Once people become prosperous, we all are expected to give back to our communities to help others
- Generosity – Canada is a place that shows what is possible when hard work and generosity come together
- Freedom and tolerance – A Canadian identity that is based on freedom and tolerance to allow each of us the chance to pursue our best lives and to become our best selves
Nice thoughts, all around.
Just one thing: if the term “Canadian values” has any meaning, then it surely includes the values which were defended by the Loyalists in 1776, by British and allied indigenous forces in 1812, and by Sir John A. Macdonald in those first years when Canada was a united Dominion.
Let’s check out what values those generations were defending.
Stephen Leacock was renowned in the 20th century as Canada’s greatest author, a writer of fiction. However, he was also a political thinker and a staunch defender of the High Tory worldview and the cause of an integrated and federal imperialism. Below are a selection of quotes from his work Greater Canada: An Appeal. Readers will note some major differences from the modern Canadian conservative, such as Leacock’s readiness to employ taxation and commit resources to what he considers the great cause of Empire, and his support for a strong and active federal government.
…shall we say to the people in England, “The time has come; we know and realize our country. We will be your colony no longer. Make us one with you in an Empire, Permanent, and Indivisible.”