Category Archives: Politics

The Assembly-line versus the Obstacle course: An analysis of Crime Control and Due Process Models.

In order to describe and evaluate the Canadian criminal justice system, two particular models have been developed: crime control and the due process models. By evaluating the political implications of the Charter on the criminal justice system, this article will accomplish four objectives. First, it will describe the framework in which these models operate and explain their theoretical purpose. Secondly, it will establish the metaphor and complexities of the two models. Thirdly, it will argue for the advantages of the Due Process Model. Finally, concluding that the shift from crime control to due process, supported by the Charter of Rights and Freedoms, is an improvement on Canadian criminal justice system.

The two models developed and explained in Herbert Packer’s The Limits of the Criminal Sanction are theoretical extremes from which the actual criminal justice system is gauged. On one end is the Crime Control Model, which emphasizes efficiency in suppressing criminal action to protect citizens’ positive rights. On the opposite end of the spectrum is the Due Process Model, which emphasizes reliability and reducing error to protect the accused from the State’s authority. The pure form of crime control would give unlimited discretion for law enforcement and the prosecution without concern for reliability of evidence, leading to a War Measures Act scenario. The pure form of due process would lead to a frozen justice system overwhelmed by procedure, leading to no suppression of criminal belligerence. Of course, the criminal justice system does not exist in these theoretical vacuums, since “the models are polarities and so are the schemes of value that underlie them” (154, Packer). The space between the models is “occupied by stronger or weaker notions of how this contest is to be arranged, in what cases it is to be played and by what rules” (157, Packer). By framing the criminal process with these models, one can better understand the political impact of the Charter of Rights and Freedom on the function of the Canadian judicial system.

Prior to the enactment of the Charter of Rights and Freedoms in 1982, the “Canadian criminal justice policy followed the basic tenets of what Herbert Packer called the crime control model of criminal law” (83, Manfredi) which de-emphasized the rights and dignity of the accused for the sake efficiency. Consequently, crime control is not as charter-friendly as due process. The basic doctrine of crime control emphasizes that by suppressing crime the government provides citizens with the freedom to live securely. This positive right (freedom to) is guaranteed by efficiently dealing with anti-social actors who threaten to bring society into a state of chaos (158, Packer). Therefore, crime control has a utilitarian outlook which demands maximization of wellbeing for the majority of citizens over the rights of the individuals being accused. The old adage of ‘it’s better to have nine innocent persons found guilty than one guilty person found innocent’ applies best in describing judicial leanings toward the Crime Control Model.

Assembly LineFrom the crime control perspective, the criminal process must emphasize efficiency, which means the capacity to apprehend, try, convict and dispose of a high proportion of criminal offenders with the outmost speed and finality. Herbert Packer uses an assembly-line metaphor to explain how the Crime Control Model works. Imagine a grim industrial factory where all criminal cases are placed on a conveyor belt. This conveyer belt is in constant motion, carrying the cases to a long series of fixed stations where workers perform a task on each case until it is a final product, which is then removed shipped off to prison (159, Packer). In effect, the accused are treated like streamlined products on an assembly-line with fewer procedural hurdles to prevent wrongful conviction. Crime control deemphasizes formal, adversarial processes “in favour of an administrative fact-finding process dominated by investigative and pre-adjudicative procedures” (83, Manfredi) where law enforcement screening removes the guilty pleas and eliminates the factually weak cases early on. A massive amount of discretion is placed on police and the prosecution whose chief goal is to finalize cases. During the investigation unchecked procedural mistakes are very possible. However, the Crime Control Model states that reliability is traded-off for efficiency only to the point where the court may be placed in disrepute. Clearly, crime control is not interested in individual rights but will take them into consideration to maintain court legitimacy.

After the enactment of the Charter of Rights and Freedoms in 1982, “Charter decision[s] remold[ed] the Canadian criminal law process along the lines of the ‘due process’ and away from the earlier ‘crime control’ model” (51, Morton). Simply put, due process is more charter-friendly than crime control. This is because the Due Process Model emphasizes the rights and dignity of the accused for the sake of reliability and a fairer trial. For this model, one must recognize that, “people are notoriously poor observers of disturbing events – the more emotion-arousing the context, the greater possibility that recollection will be incorrect” (163, Packer). Therefore, for the benefit of the accused, due process puts more value on reducing factual errors in determining guilt. In effect, the Due Process Model focuses on the negative rights of the accused who, under a formal and adversarial process, is placed on equal footing with the authority of the State. To explain due process, Herbert Packer uses the metaphor of the obstacle course where at every stage there are “impediments to carrying the accused any further along in the process” (163, Packer). This is justified since the loss of liberty is the biggest deprivation the government can inflict on the individual and therefore the criminal justice process should minimize government abuses and tolerance for errors.

Due ProcessThe procedural hurdles are primary to the Due Process Model where not only factual guilt but legal guilt is necessary for conviction. Legal guilt refers to the “‘dignity enhancement’ rationale for greater procedural constraints on law enforcement” (86, Manfredi), which means the court can use various Charter provisions to protect the accused and to safeguard the credibility of the criminal process, making it more difficult to perceive legal guilt. This is justified most lucidly by John Rawls who states that the “most important good that any society can promote is self-respect” (89, Manfredi). “From the Rawlsian perspective, the State owes its citizens the most extensive procedural safeguards available consistent with their right to equal self-respect; consequently, no procedure that trades off reliability for efficiency is tolerable” (89, Manfredi). Rawls therefore supports the Charter and the post-Charter move towards the Due Process Model since it up-holds the self-respect of the accused. In a sane world and where the obstacle course is easily navigated, due process is the logical choice away from authoritarian crime control perspective. There are procedural issues that threaten to slow the gears of justice from 5th gear to neutral.

To recap, the essay first illustrated the two models as abstract explanations for the function of criminal law procedure. Then subsequently, the essay vividly showed the Crime Control Model’s emphasis on conveyer belt efficiency, which is not as conducive to a post-Charter Canada and demonstrated that Due Process Model emphasizes reliability and legal guilt which is conducive to the post-Charter Canada. The essay will now address the phenomenon of how the Charter, with its political implications, has shifted criminal law to a more due process system and argue why that is better for the justice system.

Human RightsThe Charter of Rights and Freedoms emphasizes individual rights over group rights. With the end of the days where the ‘unwritten constitution’ was the preferred method of rights protection in Canada, the Charter has handed discretion over to the judges. Prior to the Charter, Canada had a crime control emphasizing criminal system; the rights of the individual were often usurped by the effectiveness of the process. With the enactment of the Charter, criminal law enforcement is the public policy most affected (32, Morton). According to Morton, the Charter offers “a new way of making decisions about rights, decisions in which judges play a more central and authoritative role” (33, Morton). Judicial discretion “has been transformed from a tool for the efficient implementation of legislative objectives into an end in itself” (102, Manfredi). With “the current trend…pushing [criminal justice] a significant distance across the spectrum toward the due process model” (101, Manfredi), the interpretation of the Charter by judges has been crucial to such a change.

Prior to 1982, the confessions of the accused needed only to be relevant and reliable. After 1982, there was a concern for unreasonable search and seizure and the right against self-incrimination under sections 8 and 10(b) respectively. The exclusionary rule in Canada is listed under section 24(2), which states that illegally gathered evidence is inadmissible if its admission would discredit the administration of justice. As we will see later, if the evidence is real and not self-incriminating and yet obtained in an illegal way, it can be admissible. An example of where judges have changed the parameters of legal guilt is in Hunter v. Southam Inc (1984) where Justice Dickson excluded evidence because of the interpretation of Charter section 8 (unreasonable search and seizure) as being designed to protect individuals from State infringement of privacy (87, Manfredi). For the Supreme Court, “this [negative rights] approach was consistent ‘with the apparent intention of the Charter to prefer, where feasible, the rights of the individual to be free from State interference to the interest of the State in advancing its purposes through such interference” (87, Manfredi).

When concluding that due process is preferable to crime control, the argument is strengthened by the fact that individuals, in the Crime Control Model, are treated more like products on an assembly-line that as people. They are subject to the possible tyranny of those with the discretion to decide their fate. The criminal justice system should not blindly trust law enforcement agents and Crown prosecutors to view evidence objectively when their overriding interest is efficiency. From the crime control perspective, the state should have all the tools it needs to suppress whoever could be seen as guilty, this simply is unjust. Taken to the theoretical extreme, crime control is complete suppression by the state. Such a scenario has been realized during War Measures Act implementations. Today, a proper check against such a situation can only be realized throught the Charter. Thanks to that document, the state cannot intervene on privacy which could be used for other intentions such as repression of political parties and democratic discourse for what they would call ‘greater good’. If the judicial system does not limit the state from intervening in the private sphere, our rights will be compromised and under certain conditions an authoritarian regime could be installed. As Rawls argues, the self-respect is primary in any society. In short, the individual’s rights are now sacred and must be protected. The crime control model focuses more on positive rights for all citizens as a utilitarian value that underplays individualism, which post-Charter Canada cannot condone.

If we allow the state more legal authority or even an acceptance of error tolerance for the sake of efficiency then a more authoritarian existance may emerge in one of the most civilized societies in the World. Since Canada is not a society on the verge of utter chaos, the criminal process should be able to place individual rights above trying to deter criminal action. Therefore, leaning towards crime control is not necessary in Canada because our crime rates are relatively low and the accused deserve equal footing with the Crown. Despite it being an obstacle course, due process is a positive means of protecting the negative rights of individuals. Efficiency is still important in the Due Process Model but it should never overshadow reliability. As the Canadian criminal justice system increases its reliance on the Due Process Model, an increase in the expenditure on the number judges and lawyers is justified for the system to maintain some degree of efficiency while also respecting the rights of the accused. Intuitively, as an accused, preference would be made for due process because it may offer a chance of avoiding conviction. Despite this acceptance that some guilty persons may go free, at least due process respects the rights of accused who often have economic limitations and cannot afford the best lawyers to defend them against the prosecution.

Moving towards the Due Process Model is an important improvement from the alternative in the criminal justice process. Obviously, however, a line must be drawn to where due process cannot exceed. The R v. Feeney case is an example of due process going too far. The Supreme Court overturned the conviction based on law enforcement procedural errors in section 10(2) and section 8, even while the accused was certainly factually guilty with real evidence found during the unreasonable search and seizure; he was convicted again in a new trial that cost time and energy. Regardless of Michael Feeney’s guilt, ensuring that the state did not falsely sentenced Feeney, making absolutely sure that an innocent person does not go to prison is arguably a more noble and justified approach to criminal justice. The alternative is inexcusable error toleration prescribed in the Crime Control Model, leading to tragedies like the wrongful conviction of David Milgaard.

Framed on two models which help explain the criminal justice system, this essay finds it patently evident that of the Canadian criminal law process is moving towards due process to the benefit of the individual limiting the state’s capacity to put more innocent people behind bars to deter criminal action. This reality is beneficial for the legitimacy of the criminal process, ensuring that respect for individual rights is up-held in accordance with the Charter of Rights and Freedoms. The arguments for-or-against either model depends on views of communitarian and individual rights, however the ultimate test of ones support for either model is to ask: what model would be more appealing if you were the accused? Due process is the model of choice.

Works Cited
Hunter v. Southam Inc. [1984] 2 S.C.R. 145.
F.L. Morton. The Political Impact of the Canadian Charter of Rights and Freedoms.
Canadian Journal of Political Science, Vol. 20, No. 1 (Mar., 1987), 31-55.
Manfredi, Christopher. Judicial Power and the Charter: Canada and the Paradox of Liberal Constitutionalism. 2nd Edition. Don Mills: Oxford University Press Canada, 2001.
Packer, Herbert. The Limits of the Criminal Sanction. Stanford, Cal: Stanford University Press, 1968.
R. v. Feeney, [1997] 2 S.C.R. 13.
Rawls, John. A Theory of Justice. Belknap Press of Harvard University Press, 1999.

Jim JONES and THE PEOPLES TEMPLE: Cult, Mass Murder/Suicide

The events leading to the Peoples Temple massacre on November 18th, 1978 describe the anatomy of a paranoid leadership who had garnered awesome power over his congregation. The Peoples Temple emerged in Indiana, USA as an anti-racist religious sect which preached thinly veiled communist ideology. The movement was heavily political with a diverse congregation of a spectrum of ethnic diversity from African, Fillipino, and Caucasian Americans. His church seems to have targeted people who lacked much independent thinking skills. The church’s underlying popularity in the San Francisco area was influenced by the charisma of Jim Jones who from his childhood was obsessed with religion and death. Jim Jones grew up in abject poverty and realized that the cooption of a religious movement would allow him to exercise authority over and accrue – through targeted brainwashing- a large congregational base of support.
With the move to Guyanne in South America, the Peoples Temple established at Jonestown, an egalitarian lifestyle with Jim Jones as the communities “Dad”. Jones used the criminal murder of a US Congressman Leo Ryan to justify the final act of self-destruction in what he referred to as a Revolutionary Suicide. The mass suicide of 909 American citizens was ostensibly to protest the racial injustices in the United States of America.

A Synopsis of First Nations? Second Thoughts


Chapter 1: The Aboriginal Orthodox

Flanagan begins by outlining the purpose of the work, addresses the concern that his views may cause and establishes the central assertions he will propose against ‘Aboriginal Orthodoxy’. This aboriginal orthodoxy was entrenched in the seminal Royal Commission on Aboriginal Peoples (RCAP) in 1996. Flanagan associates the misguided paradigm expounded upon in the RCAP with the then Liberal government and describes the commission as ‘dubious’. The orthodoxy calls for a ‘third order of government’ and a series of additional assertions that are ideologically and rationally opposed to both Flanagan’s academic underpinnings and political leanings. Flanagan wants to open a debate on the aboriginal orthodoxy because of the pressing urgency of the DIAND portfolio and the overwhelmingly positive reception garnered at the release of the RCAP. In each of the following chapters of the text, Flanagan will dispute the ‘dubious’ findings of the RCAP.

DISCLAIMER: Professor Nerdster Does NOT Agree With Tom Flanagan’s views in the slightest. It is better to get those views out in the open and understand them, rather than not address the criticism of this influential academic. 

Chapter 2: We Were Here First

RCAP: Aboriginals differ from other Canadians because they were here first. As “first Nations,” they have unique rights, including the inherent right to self-government.

Flanagan attempts to dismantle the discourse of “We were here first” and demonstrates that this paradigm is not a logical justification for special status. Aboriginals were migratory and were not from North America either. So why should the 4th wave of migration; namely the European settlers be rejected from similar special status? Flanagan asserts that special status for aboriginals dictates a Canadian society similar to the dysfunctional Ottoman Empire. Also giving a distinct group, who has a variety of tribal underpinnings, the right to self-determination is a form of racism. ‘We were here first’ is a form of racist doctrine that should not be given legal grounds. It is illogical to give any group special status in Canada, especially since Flanagan became a Canadian citizen before most Aboriginals living today (1968). Why should genetic heritage be rewarded was special treatment? He feels that the aboriginal rights which are based on race-origin at birth are unjustifiable. The word ‘treaty’ cannot be found in this chapter.

The Flanagan Factor: “Aboriginal people were in almost constant motion as they contested with each other for control of land. In much of Canada, their present place of habitation postdates the arrival of European settlers. Europeans are, in effect a new immigrant wave, taking control of land just as earlier aboriginals settlers did. To differentiate the rights of earlier and later immigrants is a form of RACISM.”

DISCLAIMER: Professor Nerdster Does NOT Agree With Tom Flanagan’s views in the slightest. It is better to get those views out in the open and understand them, rather than not address the criticism of this influential academic. 

Chapter 3: What Ever Happened to Civilization?

RCAP: Aboriginal cultures were on the same level as those of the European colonists. The distinction between civilized and uncivilized is a racist instrument of oppression.

Flanagan defines civilization and culture in this chapter. Civilization must encompass progress in technology and political structure. He argues that aboriginals did not have civilizations under the Eurocentric definitions he uses. The superiority was not of race but of civilization and is justification for conquest. On property theory; Natives were holding the soil for agricultural settlement. They were not using it themselves. Following the More’s ‘Utopia’ principle of expansionism, it is just for an advanced group to conquer the land and assimilate the less advanced group. Vattel says it is lawful to take land away from Aboriginals if they are not using it. Similarly, Locke’s property theory says that mixing one’s own labour with the common world produces property. He adds that every nation is bound to cultivate the land. The conflict between Aboriginals and non-aboriginals is simply between hunters versus farmers. Hunter’s need surplus land but this is not sustainable. The hunters should take on the farmer life as the farmer’s expand to remove hunting land. Assimilation is inevitable since, according to Flanagan, Aboriginals are equally capable of being civilized. RCAP refuses to recognize the distinction between civilized and uncivilized to its detriment. The word ‘treaty’ cannot be found in this chapter.

The Flanagan Factor: “Sovereignty is an attribute of statehood, and aboriginal peoples in Canada had not arrived at the state level of political organization prior to contact with Europeans. The ‘’inherent right of self-government’ would be acceptable in contemporary Canada if it has the same meaning as the American formula of ‘domestic dependent nations’ possessing ‘tribal sovereignty’; but in fact it means much, much more.”

DISCLAIMER: Professor Nerdster Does NOT Agree With Tom Flanagan’s views in the slightest. It is better to get those views out in the open and understand them, rather than not address the criticism of this influential academic. 

Chapter 4: The Fiction of Aboriginal Sovereignty

RCAP: Aboriginal peoples were and are nations in both the cultural and political sense of this term. Their nationhood is concomitant with their sovereignty.

Sovereignty can only exist in civilized society, according to Flanagan. The State or the Nation has been applied to various groups erroneously. Self-government as an entrenched ‘third order’ would have complicated legal ramifications and Flanagan is weary of the rhetoric of sovereignty which must be curtailed. Analyzing how Europe asserted authority over the New World, he demonstrates that Europeans saw the indigenous people lacked sophisticated States and used the argument of Terra nullius “no man’s land” to gain control. Spain usurped the agriculturally based Mexico and Peru as these Christians felt they had the right to govern heathens. Also, King George III was explicit about sovereignty in the Royal Proclamation of 1763 as semantics for British conquest. The US Supreme Court’s John Marshall (1823) asserts, on the principle of sovereignty, that conquest prevails over claims of civility. Therefore US Congress is competent to legislate in any way whatsoever regarding aboriginals. Marshall coined the term ‘domestic dependent nations’ to describe the status of American Natives. Yet the Charter entrenches sovereignty of aboriginals under section 35 (1) of the Constitution. Legislative jurisdiction, in the US Congress can override anything decided by an Indian tribal government; Parliament would not have that same power if the RCAP was fully realized.

DISCLAIMER: Professor Nerdster Does NOT Agree With Tom Flanagan’s views in the slightest. It is better to get those views out in the open and understand them, rather than not address the criticism of this influential academic. 

Chapter 5: Bands, Tribes, or Nations?

Flanagan extrapolates on the word ‘nation’ in history and discusses its semantics in politics. There are conceptual distinctions between definitions of ‘nations’ and the word must be interpreted in its context for meaning. The term ‘nation’ in Quebec has been reworded to mean ‘distinct society’, for example. The nation of Quebec and the nation of Aboriginals threaten Canadian sovereignty. Words like nation and sovereignty must be tactfully used. The Aboriginal ‘Nations’ are referred to in the Royal Proclamation of 1763 yet in the Indian Act of 1876 the ‘band’ not the ‘nation’ is the unit of organization under law. First Nations is symbolic semantics. Is there a Métis nation as Riel espoused? Is there one pan-Arab nation? How can Aboriginals have a nation without the strife of the Arab nations? Flanagan outlines five criteria for a nation that several American theorists use (“and that Canadians could use as well”). 1) Civilization: aboriginals reject the distinction between civilization and savagery. 2) Significance: the group’s size must be substantial in order to achieve international recognition. 3) Territory: aboriginals have reserves but they are dependent on federal transfer payments. 4) Solidarity: collective action and united leadership is not present in the aboriginal community. 5) Sovereignty: the people of Canada will accept a murky concept of aboriginal sovereignty. The majority of Canadians are not willing to endorse a clearly stated theory of aboriginal sovereignty and want to preserve the integrity of the Canadian state. This Aboriginal sovereignty is paradoxical to Quebec nationhood under a certain definition.

The Flanagan Factor: The European concept of nation does not properly describe aboriginal tribal communities. Unless we want to turn Canada into a modern version of the Ottoman Empire, there can be only one political community at the highest level – one nation – in Canada. Subordinate communities, such as provinces, cities, and ethnic or religious groups, cannot be nations.

DISCLAIMER: Professor Nerdster Does NOT Agree With Tom Flanagan’s views in the slightest. It is better to get those views out in the open and understand them, rather than not address the criticism of this influential academic. 

Chapter 6: The Inherent Problems of Aboriginal Self-Government

RCAP: Aboriginal peoples can successfully exercise their inherent right of self-government on Indian reserves.

Canadians know little about Aboriginal politics. On the reserve, tax-free Chiefs abuse their power since there is a lack of accountability. Chief John Snow of Stoney Nation: Morley Reserve hired his children for senior jobs, for example. There is a high level of suicide, violent crimes, accidents and drug overdoses at the Morley Reserve. Fiscal mismanagement is common on Canadian reserves; one explanation forwarded is that they do not take ownership as tax-payers. Flanagan does not believe in the ‘magic of self-government’ as the RCAP puts it. The inherent problems of self-government include: A) Institutions: their culture of traditional governance would need to integrate Canadian societal norms. However, elected chiefs will continue to rule over the reserve. B) Size: because of size there is a shortage of financial resources, shortage of skilled personnel. How can modern life take hold in secluded areas? Reserves let farmers rent the land for cultivation because legally it cannot be sold (see Chapter 7). Also, Flanagan points out that tribal groupings working together could be problematic, citing the pan-Arabism of the 1960s. Flanagan argues that reserves are dysfunctional; there is preferential access to welfare, poorly monitored expense allowances, appointment of family members and political supporters to positions on the band payroll, assignment of valuable on-reserve property rights, such as housing, agricultural land and timber licenses. Aboriginal governments deal with cultural preservation, cultural adaptation, service delivery, economic development, resources and environmental management and law enforcement; these require expertise which is scarce on reserves. Land-claim settlements, fiscal transfers and natural-resource rents. Privatization of on-reserve housing is urgently needed, but legal hurdles must first be overcome. Property rights on reserves are lacking and this has pejorative implications. At the same time, the US unemployment figures amongst American “Indian Country” is at 30 per and the average income of those who do work is well below American norms. Aboriginals are becoming the 5th wave of immigration to Canada as they move off the reserves in growing numbers.

The Flanagan Factor: “Aboriginal government is fraught with difficulties stemming from small size, an overly ambitious agenda, and dependence on transfer payments. In practice, aboriginal government produces wasteful, destructive, familistic factionalism.”

DISCLAIMER: Professor Nerdster Does NOT Agree With Tom Flanagan’s views in the slightest. It is better to get those views out in the open and understand them, rather than not address the criticism of this influential academic. 

Chapter 7: In Search of Property

RCAP: Aboriginal property rights should be recognized as full ownership rights in Canadian law and entrenched, not extinguished, through land-claims agreements.

Aboriginals do not accept property rights since they are proto-socialists and natural environmentalists. According to French and English legal theory of the 16th century, the king, as political sovereign, held the underlying title to all land in the realm, and all landowners. The Royal Proclamation organized the British New World colonies after the 7 Years War and prescribed land west of the Appalachians as “Hunting Grounds” for “the several Nations or Tribes of Indians”. The Proclamation failed to create a huge land reserve for Aboriginals. Native property rights are communal, Indians are subject to British sovereignty and Indian property rights were to be ‘henceforth’ surrendered voluntarily. Governor James Douglas of BC in the 1850s tried to assimilate the Aboriginals while judicial doctrine has debated, but overall, protected a minimalist characterization of Aboriginal property rights. Lamer Doctrine under Calder (1973) said that aboriginal title was not extinguished. The SCC split 3-3-1 on this issue. The Delgamuukw (1997) decision gave Nisga’a ownership of 22,000 square miles of traditional territory. This occurred because legal team was weakened, according to Flanagan, by the new NDP mandate on subsequent legal appeals by the Nisga’a. Lamer makes a distinction between aboriginal rights and aboriginal title. The Lamer Doctrine states that Aboriginal title is communal (despite conflicting examples), it is inalienable except to the Crown, there is an ‘inherent limit’ to aboriginal title. Governments, both federal and provincial, may infringe aboriginal title, though compensation may be required. Lamer envisioned broad grounds for such infringement. Flanagan feels that land-claims litigation is very profitable for government lawyers. It costs money to negotiate entitlement: tax-payers money. Flanagan argues that the market economy cannot work in a reserve setting. Delgamuukw has caused legal uncertainty due to its vague theoretical foundation. Canadians should feel guilty that Aboriginals have been kept out of the world of individual property rather than encouraged to step inside it.

The Flanagan Factor: Contemporary judicial attempts to redefine aboriginal rights produce uncertainty not clarity. Recent Supreme Court of Canada judgements say that aboriginal title will make its use impractical in modern Canada.

DISCLAIMER: Professor Nerdster Does NOT Agree With Tom Flanagan’s views in the slightest. It is better to get those views out in the open and understand them, rather than not address the criticism of this influential academic. 

Chapter 8: Treaties, Agreements, and Land Surrenders

RCAP: The land-surrender treaties in Ontario and the Prairie Provinces mean something other than their words indicate. Their wording needs to be ‘modernized’ – reinterpreted or renegotiated – to recognize an ongoing relationship between nations.

Flanagan argues that treaties are signed by States such as the King of England with the King of France and therefore he questions the legitimacy of documents that were signed under duress and without two States. The people who signed the treaties may have merged with other families and other clans to form new legal entities that should not be considered part of these treaties. Flanagan says that the treaties with aboriginal people are not internationally recognizable. Despite this fact, contemporaries argue that First Nations treaties are ‘nation to nation’. Europeans signed treaties with aboriginal tribes with militaristic and dubious motives and they were signed verbally. The treaties themselves show that aboriginals surrendered the land even if there was no word to describe surrender in their native language. The Liberal government of pre-1979 election argued that Maritime natives have extinguished aboriginal title but this failed to carryover with Trudeau in 1980. The numbered treaties stipulate: a) recognition of Canadian sovereignty, b) call for the explicit surrender of Indian title and land, c) the right to hunt on surrendered land, d) land reserves to be held by the Crown, e) cash bonus for the undersigned, f) educational assistance, g) livelihood assistance and h) the promise of the aboriginals to keep the peace. Under all these sub-sections there have been legal cases at the Supreme Court level. Flanagan contends that the treaties are uncontroversial despite their archaic language. The RCAP accepts that Aboriginal title has been extinguished but the people of the treaty do not accept this since they were deceived. Flanagan argues that the RCAP has a one sided reading of the treaties. He says that any clause conferring benefits for aboriginals must be realized, while any clause where aboriginals loss something must be ignored, reinterpreted or replaced. The Horse (1988) decision stated that treaties should be interpreted in accordance with the normal rule for contracts, “that extrinsic evidence is not to be used in the absence of ambiguity.” Flanagan expresses skepticism towards oral history using a series of assertions about legal evidence, rejecting the legal implications of oral story-telling. Oral history is irrational, unreliable thanks to human forgetfulness, poetic, mystic and often non-factual. Oral traditions have value but not when negotiating new settlements, according to Flanagan.

The Flanagan Factor: The treaties state the facts. Reinterpretation, while not be as significant as redefining of aboriginal title in British Columbia and Atlantic Canada, is expensive and mischievous for provincial economist in which treaty are signed.

DISCLAIMER: Professor Nerdster Does NOT Agree With Tom Flanagan’s views in the slightest. It is better to get those views out in the open and understand them, rather than not address the criticism of this influential academic. 

Chapter 9: Making a Living

RCAP: Aboriginal people, living and working on their own land base, will become prosperous and self-sufficient by combining transfer payments, resource revenues, and local employment.

Flanagan states that the reserve system cannot accommodate the free market and the pro-capitalism market; mainly because of the lack of property rights of Aboriginal individuals. Generally, as a model, the reserve in the 1880s to 1930s was sustainable and required little or no federal transfer payments. As farming practices become less profitable, government food rationing become more prominent causing a dependency on external capital. Flanagan does not wish to glamorize ‘free-loaders’ since infant death rates were 3 times the average in 1950 among aboriginals. For Flanagan, segregation limits the horizons of aboriginal peoples much like African-Americans before Brown v Board of Education in 1954 and the Civil Rights Movement. Different but equal segregation does not work and is unjust. The rural isolation could not be sustained in the second half of the 20th century; 1) isolation failed as English TV beamed into Aboriginal communities undermining their languages, 2) mechanization of agriculture meant larger farms which reserves that could not provide and there was also less demand for farmhands 3) no room for hunting, trapping or fishing makes reserves unsustainable 4) there was massive growth of the aboriginal population post-1920s. Provinces became responsible for off-reserve welfare (some of the money comes through the CHST). Aboriginal self-government led to further problems and by 1992, 42% of on-reserve natives were on welfare entirely. Welfare utilization varies from BC’s 20% to Saskatchewan’s 80% average. Welfare dependency of off-reserve aboriginals is significantly less but still significantly higher than the average. Racism, discrimination, cultural differences and deficient education help perpetuate the welfare trap but this does not explain prosperity among other ethnic groups who fully participate in liberal democracy. As long as reserve members are not accountable by taxing their members on reserve, mismanagement will persist. The cost benefit of life off and on reserve is not significantly different because of off reserves competitive labour market. Building ‘aboriginal economies’ is the RCAP’s leading idea but the Hawthorn report is favourable to Flanagan’s sensibilities because it calls for participation in the general economy. The RCAP praises entrepreneurialism; it rejects government intervention on economic policy asserting that aboriginals can effectively compete in the market if they own and control capital and resources. For Flanagan, the RCAP recommendations are unlikely to succeed in practice and he feels that tough-minded welfare policies must be implemented simultaneously on and off-reserves. Flanagan reiterates that reserve resource wealth is not substantial and those reserves with large resource income are not inclined to share with less fortunate reserves: just like any federal system and/or the Arab League, as examples. Implementing RCAP would increase unemployment, welfare dependency and human misery, according to Flanagan. Tax-payers should not pay the bills: Ian Ross’s award winning play fareWel talks about this dependency. Aboriginals often blame the ‘White Man’ further exacerbating the racial tension between cultural groups.

The Flanagan Factor: Prosperity and self-sufficiency in the modern economy require a willingness to integrate into the economy, which means, among other things, a willingness to move to where jobs and investment opportunities exist. Heavy subsidies for reserve economies are producing two extremes in the reserve population – a well-to-do entrepreneurial and profession elite and increasing numbers of welfare-dependent Indians.

DISCLAIMER: Professor Nerdster Does NOT Agree With Tom Flanagan’s views in the slightest. It is better to get those views out in the open and understand them, rather than not address the criticism of this influential academic. 

Chapter 10: This Octagon Is a Stop Sign

Flanagan’s short conclusion describes a diagram of an octagon that connects various political arguments by the RCAP together in the form of a stop sign. This is to suggest that these practices and the direction taken has to end since it has adverse effects on liberal democracy. The polity must be united. Racial communities are at odds with a polity of individuals and threaten the functional society. Flanagan’s solution is simple: “…call it assimilation, call it integration, call it adaptation, call it whatever you want: it has to happen” (196). Self-government is the wrong direction for aboriginal peoples and for Canada. Flanagan wants society to proceed without new legislative institutions that protect people who are already well on their way to assimilation in urban centres across Canada. Three things must happen for real change: 1) aboriginal self-government should be more accountable to DIAND by introduction ‘self-funding’ principles: taxation. 2) there should be a break-up of the concentrated power of elected band councils. Dispersion of power would help to dampen the familial factionalism that curses aboriginal politics. 3) introduce a regime of individual property rights. Flanagan finally states that “Aboriginal self-government will be a failure if it means nothing more than transferring the powers of the DIAND to band councils” (198) and warns that self-government should not exercise total control over community affairs.

DISCLAIMER: Professor Nerdster Does NOT Agree With Tom Flanagan’s views in the slightest. It is better to get those views out in the open and understand them, rather than not address the criticism of this influential academic.