The 2010 winter Olympics kicked off in Vancouver, British Columbia with its opening ceremonies on Friday, February 12, 2010. Being perhaps one of the least athletically-minded people on the planet, I wasn’t even aware the ceremonies were happening until comments started flooding my Twitter timeline. I would have ignored the tweets were it not for the praise people were giving for my country’s tribute to our indigenous peoples, which immediately started to give me the creeps. Let me explain…

The Aboriginal peoples of Canada are comprised of three groups: First Nations, which is actually comprised of hundreds of distinct nations or bands (such as the Mohawk Nation and the Algonquins, for example); the Inuit, who inhabit the Arctic and subarctic regions of Canada (no, they are not “Eskimos”); and the Métis, who are of mixed Aboriginal and European (mostly French) ancestry. According to the 2006 Canadian Census, the Aboriginal population of Canada is 1,172,790, which makes up 3.8% of Canada’s population of 31,612,897. The Census counted 698,025 First Nations people which is 59.5% of the Aboriginal population and only 2.2% of the overall Canadian population.

The opening ceremonies were indeed a beautifully choreographed and brilliantly executed event, and the inclusion of Canadian indigenous culture in the ceremony is not the only place where Aboriginal culture is being featured in the winter Olympics. The logo of the 2010 Olympics contains the Inuksuk, which has deep cultural roots for the Inuit people. With all this tribute to Canada’s first peoples, you would think Canadians in general have a deep respect and love for them and their culture. The truth is that all this “inclusion” is right in line with Canada’s theme of parading multiculturalism and Aboriginal heritage when it suites us to do so.

I might have been able to enjoy the exhibition if not for the fact that Canada has very serious issues when it comes to the treatment and attitude towards its Aboriginal people. According to Phil Fontaine, the former national chief of the Assembly of First Nations, “As far as Aboriginal people are concerned, racism in Canadian society continues to invade our lives institutionally, systematically, and individually.” For example, the First Nations peoples suffer disproportionately higher rates of poverty, unemployment, and incarceration; substance abuse and suicide rates in some areas, such as the northern coast of Labrador, are so high they qualify as epidemics. The general attitude of Canadians is classic blaming the victim; no consideration is given to the systemic abuse the Aboriginal community has historically been subjected to.

Whenever a group of Aboriginals engage in any non-violent action of protest to bring attention to their struggle, the op eds and letters to the editor more often than not express opinions ranging from mild disapproval—criticizing their “confrontational” tactics while being obtuse to the fact that more diplomatic or litigious tactics had already been tried and failed—to outright racist vitriol—typically characterizing Aboriginal people as drunk, lazy ingrates living off of welfare, etc. Even some of my more progressive, liberal-minded acquaintances have made blanket comments about Aboriginal people that left me both stunned and embarrassed for all involved.

In northern British Columbia, there is a 716-kilometer (445-mile) section of the Trans-Canada highway that runs between Prince George (near the Rocky Mountain Trench) and Prince Rupert (which is just south of the British Columbia-Alaska border) that has come to be known as the “Highway of Tears.” Since 1969, at least 32 women—many of whom are Aboriginal—have been killed or have suspiciously disappeared along this stretch of road. For decades, these deaths and disappearances have received minor if any interest from law enforcement. This is just one instance of the systemic absenteeism and institutionalized racism Canada’s Aboriginals have had to deal with for a very, very long time.

With all that in mind, you will have to forgive me for being a “party pooper” when it comes to this so-called tribute. While a beautiful spectacle it may be, it’s little more than lip service. The only time Canada really seems to care about the First Nations, Inuit and Métis is when it serves the national self-image. You may think me cynical, but this little dog and pony show is nothing more than a farce unless it can lead to serious consideration for the justice and needs of the Aboriginal people.

In the weeks leading up to the 2010 Olympics in Vancouver, British Columbia (BC), Tourism British Columbia released a new commercial it spent millions of dollars on in order to promote tourism in the province. The fact that most of the world already knew the 2010 winter Olympics were being held there apparently was not enough. The commercial features notable Canadians Michael J. Fox, Sarah McLachlan, Ryan Reynolds, Kim Cattrall, Steve Nash, and Erick McCormack; what it doesn’t feature is much ethnic diversity.

There are two versions: the 90-second and the 30-second version. The version most are likely familiar with is the 30-second version. I say that because it is the only version I have personally seen aired on Canadian TV; I wasn’t aware the 90-second version even existed until I came across it while searching for the commercial on YouTube. In either case, it is clear the intended target amongst potential tourists are only those as white as the snow featured in the many expensive aerial shots.

You Gotta Be Here (30-second version)

Never mind the fact that all the celebrities featured are White, in this version of the commercial there is not a single tourist with a discernible race other than White to be found. There is a token nod to Aboriginal culture for literally a second towards the end, but that’s about the only thing “ethnic” you’re going to see in this version of the promo.

You Gotta Be Here (90-second version)

I think I spot a people of color (PoC) tourist at 00:01:07 (not the Asian chef, but the “tourist”) but I have to admit, it could just be the lighting that makes his skintone appear darker. Oh, look… there’s an Asian child at 00:01:22. So other than a few flashes of Pacific Asian and Aboriginal culture, we have what could be two PoC amongst a sea of White faces.

What is Tourism British Columbia thinking? Is it that there are aren’t PoC out there with money that are worth marketing to as well? Surely, they’re not thinking that the only good tourist dollar is a White tourist’s dollar, are they? We can’t really know what their intention—conscious or subconscious—was in making obviously Caucasian-centric tourism ads, but the result is promo that exclusively targets Whites. Perhaps they didn’t feel the need to tout BC’s multiculturalism because they didn’t feel it was in their interest to do so.

Canada is fairly well known for its multiculturalism; in fact, multiculturalism is protected in section 27 of the Canadian Charter of Rights and Freedoms, which states “This Charter shall be interpreted in a manner consistent with the preservation and enhancement of the multicultural heritage of Canadians.” And while Canada does often do well by this declaration, it often has moments where it fails to truly live up to its reputation.

Despite the cultural diversity in urban centers such as Toronto, Montreal and Vancouver, it is still a country where White is considered the norm and this attitude is systematically reflected in our institutions, our culture, our history, and our national self-image. In other words, we like to think of ourselves as a country that is very divers and multicultural, but the truth is we are more ethnocentric than we want to admit. Canada usually jumps at the chance to put our multiculturalism on parade when the world is looking, but the rest of the time—as this Tourism British Columbia ad exemplifies—it’s “White as usual.”

The timing of my reading Belinda’s Petition: A Concise History of Reparations For The Transatlantic Slave Trade by Dr. Raymond A. Winbush (2009) coinciding with Black History Month was completely random, but obviously fitting. Back in December 2009, I shot an interview with Dr. Winbush for my documentary film. Winbush, who is the Director of the Institute for Urban Research at Morgan State University in Baltimore Maryland, was very kind to give me a copy of his books; I immediately bumped to the top of my “To Read” list—which is a very long list!

Only 65 pages in length, Belinda’s Petition is exactly what it describes itself to be: a concise overview of the long history of struggle to repair the damage wrought by the transatlantic slave trade, making it a perfect primer on the subject of reparations. Winbush begins with the story of the first formal record of a petition for reparations made in the US, which was made in Massachusetts in 1783 by an ex-slave known only as “Belinda”. Belinda, who was about 70 years old at this time and had been kidnapped from her home in Ghana before her 12^th birthday, petitioned the Massachusetts legislature for the years of unpaid labour for her former slave master. Belinda argued that Isaac Royall—who had since escaped to Nova Scotia—profited from her labour, which entitled her to lay claim to his estate. She won and was granted £15,12 shillings per year payable from the Royall family estate.

From there, Belinda’s Petition moves through the different epochs of the reparations movement from the early 15^th Century to the present. By correcting misconceptions and exposing myths about the reparations movement, Winbush shines a light on what is arguably the greatest crime against humanity to date.

This history is related without hyperbole and does not attempt to put a soft edge on it. Belinda’s Petition is also a crash course on the stories of the revolt aboard the Amistad, the liberation of Haiti, Callie House, Marcus Mosiah Garvey, Queen Mother Audley Moore, James Foreman, The Black Manifesto, and still much more.

I wanted to make a point about my reading this history through a particularly White lens; I think there is still some unpacking for me to do before I am able to consciously express what that point would be. I was a supporter of reparations before I read the book. Now, I’m an even better informed supporter. Suffice it to say, this is an important book for everyone should read, including White people. Or perhaps I should say, especially White people. Particularly those who lack a basic understanding of the transatlantic slave trade, its practice and legacies, and what the fight for reparations is really about. As Winbush clearly puts it, the reparations movement isn’t about victimization, it’s about restorative justice.

The book ends with an appendix titled Ten Practical Things You Can Do for the Reparations Struggle, which I will simplify here:

1. Read about the history of the reparations struggle
2. Join an organization that supports reparations
3. Ask all politicians running for office if they support reparations for the transatlantic slave trade
4. Organize a study group in your community on reparation
5. Keep up with current developments in the reparations struggle
6. Lobby for local “slavery disclosure resolutions” that will aid in the development of lawsuits against governments and corporations that profited from the transatlantic slave trade
7. Understand the international dimensions of the reparations struggle (which is not confined to the USA)
8. Have viewing parties of films that document the current exploitation of Africans in the world (films such as Life and Debt and Darwin’s Nightmare)
9. Immediately write a rebutal to any article that opposes reparations
10. Tell others about those nine

For my part regarding the tenth, I submit to you this article and review. To continue with the first step, I am already following-up Belinda’s Petition with the book Should America Pay?: Slavery and the raging Debate on Slavery (2003) to which Winbush contributed and edited. And although I am still early into it, I can confidently tell you now that Should America Pay? is also one to be considered required reading for those interested in social and racial justice.

When we hear stories about it in the media, it is usually surrounding the issues of women suffering eating disorders vis-a-vis the daily bombardment of images and messages in the media and popular culture espousing a certain aesthetic standard for women. The message they receive is that “beauty looks like this; and if you don’t look like this, then you are not beautiful.”

North American culture being predominantly white-oriented, the stories we hear in the media are typically about young white women who believe they are overweight, that their breasts are too small, that their lips are too thin, etc. This distorted self view is so deeply ingrained that it drives them to obsessively work to alter (or “correct”) their appearance, sometimes putting their health at risk.

There is another dimension to the issue that often does not come up in mainstream discussion, and that is race. This heartbreaking—if not eye opening, at the very least—montage popped up on my radar today by way of Twitter thanks to Kwame Zulu Shabazz and his blog, Thoughts of a Ghetto Intellectual, where he brings up yet another often overlooked dimension.

For a great read on the subject of internalized racism, head on over to Alas, a blog to read Karynthia’s post. If you have any personal stories on the subject of internalized racism, please share in the comments below!