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From Chains to Ballots: The Evolution of Black Voting Rights in Canada

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In the intricate tapestry of Canadian history, the story of Black Voting Rights in Canada unfolds as a saga of contrasts, traversing the shackles of slavery to the empowering realm of political participation. While emancipation brought the promise of equality, racial discrimination persisted, influencing the trajectory of Black Canadians’ voting rights. This narrative also unveils the gendered nuances, highlighting the additional challenges faced by Black women.

Historical Background

Enslavement and Legal Exclusion

The period between 1600 and 1834 marked the enslavement of Black individuals in Canada, depriving them of basic human rights, including the right to vote. Legal definitions categorized them as chattel property, devoid of citizenship and participation in the democratic process.

Emancipation and Limited Freedoms

Emancipation in 1834 theoretically granted Black Canadians the rights of British subjects, entailing the right to vote. However, racial prejudices persisted, curbing their civil liberties. Black women faced dual discrimination due to both race and gender, further restricting their rights.

Challenges in Exercising the Franchise

Legal Eligibility Criteria

Black men could vote if they were naturalized subjects and owned taxable property. However, until 1920, property ownership or a specified net worth was a prerequisite for voting, excluding the impoverished, the working class, and racialized minorities.

Encounters with Voter Suppression

While not legally barred from voting, Black Canadians encountered prejudice that manifested in voter suppression. Instances, like the Colchester incident in 1848, where Black voters were physically obstructed, highlight the challenges faced. Legal interventions were sometimes necessary to affirm their rights.

The Political Influence of the Black Vote

Although a minority in the electorate, the Black vote wielded influence in several elections. Politicians courted Black voter support, and strategic voting by Black communities addressed issues of discrimination. The example of Edwin Larwill’s defeat in 1857 illustrates the impact of Black voters.

Preserving and Expanding Rights

Franchise as a Sacred Right

Black Canadians, through publications like “Voice of the Fugitive,” vehemently defended their right to vote as a sacred entitlement. Samuel Ringgold Ward emphasized that denying them the right to vote was a violation more severe than the theft of their possessions.

Elected Offices and Symbolic Triumphs

Black individuals sought elected office as a means to reinforce their voting rights. Abraham Shadd in 1859, William Peyton Hubbard, the acting mayor of Toronto from 1894 to 1914, and later breakthroughs like Leonard Braithwaite in 1963 and Lincoln Alexander in 1968 showcase their political endeavors.

The Role of Black Women

Suffrage Movements and Socio-Economic Influence

Black women, akin to their white counterparts, participated in suffrage movements and fought for the right to vote. The level of engagement often correlated with socio-economic backgrounds. Louisa Johnson’s involvement in the suffrage movement in the early 20th century exemplifies the commitment of Black women.

Wartime Elections Act of 1917

The Wartime Elections Act of 1917 extended voting rights to female relatives of men in the military, including Black women with Black servicemen. This marked progress but was limited in scope.

Breakthroughs in Elected Offices

Rosemary Brown’s election to the legislative assembly of British Columbia in 1972, Daurene Lewis becoming mayor of Annapolis Royal in 1984, and Anne Cools appointed to the Senate in the same year symbolize the strides made by Black women in elected offices.

Community Efforts and Publications

Publications as Advocacy Platforms

Historic Black-owned publications like “Voice of the Fugitive” and “The Provincial Freeman” served as platforms to inform and mobilize the Black community. This tradition continued with publications like Dawn of Tomorrow, Contrast, and Share newspapers.

Community Organizations and Political Engagement

Community groups like the British American Association of Coloured Brothers and the Central Citizens’ Association in Windsor organized meetings and debates, encouraging political engagement within the Black community.

Significance of Voting Rights

Affirmation of Status and Rights

For Black Canadians, voting was not just a civic duty; it was an affirmation of their status as British subjects and later Canadian citizens. The political arena provided a space to articulate concerns, seek redress, and ensure the protection of their rights and freedoms.

Conclusion

The evolution of Black Voting Rights in Canada is a testament to the resilience and determination of a community that transitioned from chains to ballots. From battling legal exclusions to confronting voter suppression, Black Canadians have woven their narrative into the democratic fabric of the nation. The struggle is ongoing, but the historical trajectory illustrates the potency of the vote as a tool for empowerment and societal transformation. As Canada strives for a more inclusive democracy, the echoes of this history continue to resonate, shaping the future of Black political participation in the country.

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Suspicious deaths of two N.S. men were the result of homicide, suicide: RCMP

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Nova Scotia RCMP say their investigation into two suspicious deaths earlier this month has concluded that one man died by homicide and the other by suicide.

The bodies of two men, aged 40 and 73, were found in a home in Windsor, N.S., on Sept. 3.

Police say the province’s medical examiner determined the 40-year-old man was killed and the 73-year-old man killed himself.

They say the two men were members of the same family.

No arrests or charges are anticipated, and the names of the deceased will not be released.

RCMP say they will not be releasing any further details out of respect for the family.

This report by The Canadian Press was first published Sept. 16, 2024.

The Canadian Press. All rights reserved.



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Turning the tide: Quebec premier visits Cree Nation displaced by hydro project in 70s

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For the first time in their history, members of the Cree community of Nemaska received a visit from a sitting Quebec premier on Sunday and were able to share first-hand the story of how they were displaced by a hydroelectric project in the 1970s.

François Legault was greeted in Nemaska by men and women who arrived by canoe to re-enact the founding of their new village in the Eeyou Istchee James Bay region, in northern Quebec, 47 years ago. The community was forced in the early 1970s to move from its original location because members were told it would be flooded as part of the Nottaway-Broadback-Rupert hydro project.

The reservoir was ultimately constructed elsewhere, but by then the members of the village had already left for other places, abandoning their homes and many of their belongings in the process.

George Wapachee, co-author of the book “Going Home,” said community members were “relocated for nothing.”

“We didn’t know what the rights were, or who to turn to,” he said in an interview. “That turned us into refugees and we were forced to abandon the life we knew.”

Nemaska’s story illustrates the challenges Legault’s government faces as it looks to build new dams to meet the province’s power needs, which are anticipated to double by 2050. Legault has promised that any new projects will be developed in partnership with Indigenous people and have “social acceptability,” but experts say that’s easier said than done.

François Bouffard, an associate professor of electrical engineering at McGill University, said the earlier era of hydro projects were developed without any consideration for the Indigenous inhabitants living nearby.

“We live in a much different world now,” he said. “Any kind of hydro development, no matter where in Quebec, will require true consent and partnership from Indigenous communities.” Those groups likely want to be treated as stakeholders, he added.

Securing wider social acceptability for projects that significantly change the landscape — as hydro dams often do — is also “a big ask,” he said. The government, Bouchard added, will likely focus on boosting capacity in its existing dams, or building installations that run off river flow and don’t require flooding large swaths of land to create reservoirs.

Louis Beaumier, executive director of the Trottier Energy Institute at Polytechnique Montreal, said Legault’s visit to Nemaska represents a desire for reconciliation with Indigenous people who were traumatized by the way earlier projects were carried about.

Any new projects will need the consent of local First Nations, Beaumier said, adding that its easier to get their blessing for wind power projects compared to dams, because they’re less destructive to the environment and easier around which to structure a partnership agreement.

Beaumier added that he believes it will be nearly impossible to get the public — Indigenous or not — to agree to “the destruction of a river” for a new dam, noting that in recent decades people have come to recognize rivers as the “unique, irreplaceable riches” that they are.

Legault’s visit to northern Quebec came on Sept. 15, when the community gathers every year to remember the founding of the “New Nemaska,” on the shores of Lake Champion in the heart of the boreal forest, some 1,500 kilometres from Montreal. Nemaska Chief Clarence Jolly said the community invited Legault to a traditional feast on Sunday, and planned to present him with Wapachee’s book and tell him their stories.

The book, published in 2022 along with Susan Marshall, is filled with stories of Nemaska community members. Leaving behind sewing machines and hunting dogs, they were initially sent to two different villages, Wapachee said.

In their new homes, several of them were forced to live in “deplorable conditions,” and some were physically and verbally abused, he said. The new village of Nemaska was only built a few years later, in 1977.

“At this time, families were losing their children to prison-schools,” he said, in reference to the residential school system. “Imagine the burden of losing your community as well.”

Thomas Jolly, a former chief, said he was 15 years old when he was forced to leave his village with all his belongings in a single bag.

Meeting Legault was important “because have to recognize what happened and we have to talk about the repercussions that the relocation had on people,” he said, adding that those effects are still felt today.

Earlier Sunday, Legault was in the Cree community of Eastmain, where he participated in the official renaming of a hydro complex in honour of former premier Bernard Landry. At the event, Legault said he would follow the example of his late predecessor, who oversaw the signing of the historic “Paix des Braves” agreement between the Quebec government and the Cree in 2002.

He said there is “significant potential” in Eeyou Istchee James Bay, both in increasing the capacity of its large dams and in developing wind power projects.

“Obviously, we will do that with the Cree,” he said.

This report by The Canadian Press was first published Sept. 16, 2024.



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Quebec premier visits Cree community displaced by hydro project in 1970s

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NEMASKA – For the first time in their history, members of the Cree community of Nemaska received a visit from a sitting Quebec premier on Sunday and were able to share first-hand the story of how they were displaced by a hydroelectric project in the 1970s.

François Legault was greeted in Nemaska by men and women who arrived by canoe to re-enact the founding of their new village in the Eeyou Istchee James Bay region, in northern Quebec, 47 years ago. The community was forced in the early 1970s to move from their original location because they were told it would be flooded as part of the Nottaway-Broadback-Rupert hydro project.

The reservoir was ultimately constructed elsewhere, but by then the members of the village had already left for other places, abandoning their homes and many of their belongings in the process.

George Wapachee, co-author of the book “Going Home,” said community members were “relocated for nothing.”

“We didn’t know what the rights were, or who to turn to,” he said in an interview. “That turned us into refugees and we were forced to abandon the life we knew.”

The book, published in 2022 by Wapachee and Susan Marshall, is filled with stories of Cree community members. Leaving behind sewing machines and hunting dogs, they were initially sent to two different villages, 100 and 300 kilometres away, Wapachee said.

In their new homes, several of them were forced to live in “deplorable conditions,” and some were physically and verbally abused, he said. The new village of Nemaska was only built a few years later, in 1977.

“At this time, families were losing their children to prison-schools,” he said, in reference to the residential school system. “Imagine the burden of losing your community as well.”

Legault’s visit came on Sept. 15, when the community gathers every year to remember the founding of the “New Nemaska,” on the shores of Lake Champion in the heart of the boreal forest, some 1,500 kilometres from Montreal. Nemaska Chief Clarence Jolly said the community invited Legault to a traditional feast on Sunday, and planned to present him with Wapachee’s book and tell him their stories.

Thomas Jolly, a former chief, said he was 15 years old when he was forced to leave his village with all his belongings in a single bag.

Meeting Legault was important “because have to recognize what happened and we have to talk about the repercussions that the relocation had on people,” he said, adding that those effects are still felt today.

Earlier Sunday, Legault had been in the Cree community of Eastmain, where he participated in the official renaming of a hydro dam in honour of former premier Bernard Landry.

This report by The Canadian Press was first published Sept. 16, 2024.

The Canadian Press. All rights reserved.



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