Tag Archive | Kamloops

Taking foot: Soldiers of Odin

daniel-gallant-book-of-poe-jpg

(Picture from Prince George Citizen)

I was recently interviewed about the Soldiers of Odin taking foot in BC. I see this as very problematic, in spite of the groups desire to claim they have no ties, nor intention, similar to that of the group they claim to be a part of. This, of course, is illogical; and in my opinion demonstrates how full of shit these guys are.

I decided to write this first letter to my fellow Canadians, and the latter to Soldiers of Odin as a whole.

Author’s Bio

Daniel Gallant is a registered Social Worker who studies law, and has been acknowledged as a leader on topics pertaining to right wing extremism in Canada. Daniel spent nearly ten years trapped within the white supremacist movement in western Canada, and has since dedicated his life to undoing violence, racism and hatred. His work has been presented to, acknowledged by and referenced by world leaders, governments, leadings scholars, global organizations, and law enforcement.

PART I

Dear Fellow Canadian Citizens,

Don’t believe the hype.

Soldiers of Odin (S.O.O.) are not here to protect you, nor your communities. This group claims, and may even believe, they are working for the greater good. But, this is clearly not true. I would like to tell you a few things about their organization.

First, S.O.O. is the by-product of the European white supremacist network. The group was designed in Northern Europe by hate mongers that aim to ‘cleanse’ neighborhoods from ‘immigrant hordes’. The group’s primary purpose is to engage in war and instill terror into its enemies, as that is a nature of war; for furthering context Soldiers of Odin were formed to target immigrants, Muslims and Islam. However, the Canadian leaders of this group want us to believe they have nothing to do with, nor are they alike or kin to, the hate group that birthed their organization, a little over one year ago.

Basically the Soldiers of Odin will do whatever it takes to hide behind every mask they can. Plainly speaking, if the group has no kinship with its white supremacist roots, then why did they join under the flag, and trademark, of the Soldiers of Odin. There does not appear to be any logical and rationale that could make this a plausible truth.

Soldiers of Odin began in Europe, formed by white supremacists, about a year ago. Now under that same flag, Chapters of the organization have spread throughout Europe and North America; all hailing anti-immigration sentiments and embracing right wing rhetoric. But, the Canadian chapter wants the citizens of Canada to be permissible and complicit in their inherently racist organization. This way they can both hide and fulfill their organization’s purpose. Hiding in plain sight.

WHAT IS IN A ‘NAME’

Soldiers of Odin are making claims that do not hold up to even the most basic logic testing.

For instance, let’s for a minute consider the name of the organization, “Soldiers Of Odin”, in itself demonstrates what the group is, and sets out to do. Odin is the god of war that honors those who die in battle to protect their race and soil. This is the odinist way. Anyone who claims otherwise, either is lying or does not understand the narrative they are supporting, which in itself demonstrates inconsistent messaging of this organization, or perhaps lies. These tactics are only utilized by those who have something to mask and hide.

ODINISM

Additionally, the term “odinism” was the construct of WWII era theorists, who were Nazis. The Nazis developed and branded odinism out of an ancient Nordic Pre-Christian Religion. The ancient pagan ‘religion’ was not called “odinism”, it is Asatru (and other variations of the like).

The Nazis created a new branch of neo-paganism, odinism, that had erupted into a real threat all over the world in the 1980s, which disguises itself as a cultural heritage ideology. Yet, just another way for extremist racists to hide their true ‘color’ (pardon the pun).

In our era of contemporary right wing politics and global issues pertaining to extremism and terrorism, these sorts of groups are emerging everywhere. And without a doubt, they are a threat to those that fall into identifiable categories. By this dynamic alone, is kin to the same way that racism plays out in our communities; it is schismatic in nature.

The main difference between Astatru and odinism, in a very rudimentary explanation, is that odinists worship the Nordic god of war. Odin is set out to protect soil and bloodlines. By this logic alone, Soldiers of Odin are there to protect their own race and land. This alone should be understood as racist in two ways:

  1. a) Soldiers of Odin was created as an anti-immigration organization to fight against the Muslim community, and
  1. b) which seeks to protect its (O.O.) own kind, and the S.O.O. membership is primarily ‘white’ people.

There is another discussion to be had about Soldiers of Odin and their impact upon indigenous peoples as well. But that is a more complex area of discussion to have in the future. But let me assure you, this is also an area where this group demonstrates pure ignorance and inconsistent messages. Unfortunately, unbeknownst to many people the S.O.O. will disguise itself, and it’s true purpose, function and structure by convincing members of the public otherwise.

SKINHEADS AND RACISTS

Soldiers Of Odin’s leaders claim they have purged out the racists from their organization. This is, flatly, a lie.

I was a part of the white supremacist movement in Canada for ten years. I have been engaged with online monitoring of white supremacist organizations now for nearly 12 years. I assure you that there is evidence that proves the S.O.O. are soo full of poop, on this point alone.  This is actually a ridiculous claim. They are flatly denying the presence of racists in their midst to the Canadian Public, while on the other hand have embraced white supremacists within their ranks; and remember that they were also founded by white supremacists.

White supremacists and racists have been praying to odin before beating and killing people on our streets, for decades. Some of you may even remember David Bowie’s 1987 album Tin Machine warning us about racist odinists in his song entitled: Under the God. This is not a new issue.

Not only do the Soldiers of Odin have white supremacists in their ranks, but the leadership does engage in many forms of rhetoric that synthesizes the nature and conduct of, and is derived from, white supremacist groups.

ANTIFA

S.O.O. has engaged in social media attacks against those who oppose or critique their organization; and this is why I have chosen to speak out.

Community leader and long-time anti-racist Alan Dutton has been interviewed about his opinion of Soldiers of Odin Chapter that was recently started in Vancouver. Soldiers of Odin members and leadership has began referring to the opposition as enemies and then referring to their critiques as “antifa”.

This is precisely what fascist, nazi and white supremacists do. In fact, the rhetoric and dynamic of attempting to discredit someone, by labelling them as antifa, is birthed out of the white power movement.

Antifa are people who are anti-fascist. Already, Soldiers of Odin have launched social media attacks against those they label as antifa, which surely they will label me. This is very problematic for a couple of reasons:

First, when did we as a society begin to say that Anti-Fascists are a bad thing?

Second, did Canada not take a formal position against the fascist Nazi Regime in WWII?

How can Soldiers of Odin claim to be upholding Canadian law and values when they are attacking those who stand up against racism and fascism. It seems that Soldiers of Odin are working contrary to our legal system.

The fact that S.O.O. is attacking antifa online, is indicative of the similar conversations found on white supremacist websites. This is a core contradictory element of their organizations discourse. This does demonstrate the ideological lineage of Soldiers of Odin’s members. I do not think, nor expect, most Canadians can easily identify these issues. But, I can, as I spent nearly a decade immersed in that lifestyle; and more than a decade of unlearning the doctrine.

Conclusion

My years within the white supremacist movement in western Canada, to my profound social change, and now my current role as an educator, researcher, advocate, Social Worker and future career as a lawyer, compel me to express to you that this group, in my opinion, are a threat to safety of ALL Canadians. Especially to minority groups and vulnerable persons.

It has been demonstrated to me, through my research on the Soldiers of Odin that there is a grave concern that emerges in the influx of their membership, and the fact that many people who are not attracted to white supremacy, are being duped into this new organization.

I will support any group that keeps our streets safe for ALL Canadians. However, not only are the Soldiers of Odin unsafe because they are inherently racist and war-minded as an organization (as is demonstrated by evidence found in their organizations founder and group name), they have also proven to be comprised of liars, racists, extremists and bullies who belittle immigrants and anti-racists. This alone should raise flags about who and what the Soldiers of Odin are.

Canadians should be concerned with this group that is reminiscent of the Heritage Front.

 

Sincerely,

Daniel Gallant (MSW, RSW)

Juris Doctor Candidate – 2017

PART II

Dear Soldiers of Odin,

It has come to my attention that you have now ‘set up shop’ in Canada, by rapidly expanding Chapters of your ‘organization’ across Canada. Let’s not waste time, nor mince words.

Your organization has already demonstrated dishonesty, incongruence and hatred against your fellow citizens. Your politics are divisive and the evidence is found in your online campaign, organizational conduct, onslaught of misinformation and the fact that you have members who are members of various Canadian hate groups (both past and present). Heck, even your organization’s name speaks to the violent nature of your organization’s intent: war for the sake of ‘blood, soil and honor’.

There are several things I would like to hash out with Soldiers OF Odin and air publicly, some of which is in this letter, and more in my letter to all Canadians. We will surely engage more discourse as time moves forward, as I have a wealth of knowledge, insight, education and stamina.

Your ‘respective’ leader (Joel Angott) indicated (in Metro News article) that you all uphold Canadian law, and our collective Constitutional Rights. Obviously your organization does not understand what a Constitutional Right is. There are only a few ways in how S.O.O. could possibly frame the façade that you all uphold the Charter of Rights and Freedoms and the Constitution. However, we both know this is complete bull-pucky.

If you had any clue what a Constitutional Right was, then you would not be attempting to claim your neighbourhood patrols protect Constitutional Rights in Canada. Let me explain further.

Canadian Constitutional Rights, are guarantees, in law, that Canadians receive to empower us as citizens. Guarantees that protect us of from the conduct and actions of government, police and authorities of certain variety. Moreover, Constitutional Rights are engaged as a legal protection that are sorted out through the legal system, not by walking through neighborhoods creating an environment of fear and intimidation.

I am sorry to inform you that you do not, in fact, nor law, protect Canadians’ Constitutional Rights. You are a group of self-appointed, not democratically elected, thugs who ‘patrol’ streets against our own citizens. These actions, even if righteous, are in no way connected to upholding our Constitutional Rights.

If S.O.O. were in fact upholding our Constitutional Rights you all would be working within legal strategies against the government and authorities, where there were Constitutional failings and pitfalls. You would not be involving yourself in right wing extremism and organized crime circles.

I do want to acknowledge, however, that we do agree on some matters. Our laws do not protect citizens well enough from pedophiles, rapists and other social ailments. But to be frank, I do not believe you are our solution to these matters. In fact, quite the contrary. This is where I find your organization very similar to white supremacist groups. Your group appeals to those people who are rightfully angered about the abuses and grievances they and their loved ones may have suffered. Soldiers of Odin capitalizes upon these vulnerabilities, and exploits citizens by doing so, while fooling un-suspecting people into your ranks. However, this mere tactic to garner public attention and community support is bound to fail because it is not transparent and congruent; rather it is coercive and manipulative.

Fortunately, there are those of us who have a deeper understanding through personal experience, education and formal research of how organizations like yours get started; and then move onto becoming a threat to Canadian public safety.

I hope that you take this input, how it is intended. My intention is to show you that your organization is publicly speaking out of line, on matters it knows not; and that the rhetoric you are attempting to sell is exposed for what it is: abusive.

Additionally, I do hope you become aware that there are those in our communities who care about sustainable public safety. Organizations like S.O.O., albeit believe they are righteous, are actually creating more divisiveness in our communities and are spreading hatred and fear in the very communities you claim to protect. The very fact that organizations of minorities are expressing concern, and your leaderships response is defensiveness and offensive rhetoric, both demonstrate and exemplifies your organizations nature; the intent of the Soldiers of Odin, hence, your organization’s name that pays homage to the god of war.

Let us, in summary, cut to the chase.

Soldiers of Odin membership includes racists, white supremacists, criminals and liars. S.O.O. was created to instil fear and conduct acts of violence in a war, that odin would adore. It is unfortunate that your predecessor, odin himself, would probably be very disappointed in your tactics and dishonesty.

Perhaps the next time you want to sell the Canadian public a stench ridden pile of steaming crap, you may want to consider a re-brand that does not overtly emulate the true nature of your group’s purpose: abuse, war & racism.

 

Sincerely,

Daniel Gallant (MSW, RSW)

Juris Doctor Candidate – 2017

Medicine: Spirit of the Knife

Reflections of ourselves in those we love.

Physical mirrors remind us that we are present, but the reflections of our strengths and struggles found in the healing of meaningful relationships are much deeper. Teachings found in the stories of people around us, offered by their being; the teachings we offer others from our state of being.

This story was published in my masters thesis and is one of the concluding chapters in my autobiography soon to be released. The autobiography will be complete once I finish edits in relation to my most recent troubling and difficult experiences while studying at TRU Law school.

But until then, I offer this story that represents the best of life. The stories that live inside of me as a result of the healing nature of so many meaningful relationships can be found throughout my blog, but for now my experience at law school is barren so I must always remember the healing that has occurred only made possible through the people in my life. Law school is filled with a different kind of people, a different culture, a professional and ‘upper-class’ culture fraught with an ancient history of abuse, denial and oppression; a culture that needs more change.

When I remember the stories that brought me to where I am today, is where I find my true purpose and strength. For me the law is but a tool, a tool to bring voice to people like myself, friends and family (nehiyaw). I believe we can reshape tools to make them better, but only if we hold others accountable for their actions while also being accountable for our own actions. Thus, I must press on best I can and remember the spirit of my family and friends, and the spirit of knife.

Spirit of the Knife Returns

Throughout my university career, which I started at age twenty-six, with a grade seven education, my interest in watching and listening to storytellers led me to the Weaving Words Aboriginal Writing Festival. I attended the event two years in a row. Maintaining an anonymous presence at the festival was the most natural engagement for me. Sitting quietly in the sidelines. Listening to others’ stories, connecting and relating to them, while on my own. Previous to attending the University of Northern British Columbia, where this writing festival takes place annually, I had attended the University of Alberta.

While at the U of A, an invitation from my cousin led me to a reading by First Nations writer Richard Van Camp. While listening to Richard I felt compelled to talk with him, but did not do so. Afterwards my cousin Zach and I went to the bookstore and bought a copy of The Lesser Blessed. I enjoyed the book. Years later at the Weaving Words festival at UNBC Richard Van Camp was one of the annual readers. I found him funny and entertaining. He engaged my spirit in a way I had never known before.

During one of my courses at UNBC, in the First Nations Studies program, we had a guest speaker in class. This was on the first day of the Weaving Words Aboriginal Story Telling Festival. Garry Gottfriedson, a renowned Secwepemc poet, came and read some of his poetry to our class. It was intimate and raw. It was about the streets of East Van. I could smell, see, taste and touch the words and phrases he read out about some corners and alleys in the lower east side. Lower is such a good way to describe that area of Vancouver. It is hard for me to know and remember that as a child I was alone on the streets on the lower east side. It was like I was back on the streets of East Van when I listened to Garry read. It took everything in me to not break down with shattered tears in class. Immediately after Garry was done reading, my feet carried me to retreat in the washroom. Tears streamed down my face. Finally someone in the university spoke my language. I was compelled to talk to Garry, but did not do so. Instead my introverted retreat sewed my lips shut. My fear crippled me. I had no idea what the fear was about. It was apparent that it was simply overwhelmingly a response of fear to Garry’s words. Perhaps the fear of returning there to the streets, or the fear that other children, will endure similar experiences.

The following year both Garry and Richard were reading again at the festival. I was excited. After one of the readings the crowd converged to a local campus coffee shop. As we all stood in line Richard was standing there with several of his peers. He looked at me and smiled. I gave him a responsive forced half smile. He looked down towards my crotch. My first thought was “what the fuck are you staring at?”

Then he looked in my eyes while pointing at my pocket, “Hey, that’s a nice knife you got going on there.”

“Thanks,” I replied.

“Can I take a look at’er?”

I pulled the fold up blade out of my pocket. I handed it to him. “Whoa, look guys!”

He showed the knife to his friends. “It’s a camo knife. ohhh, so cool!,” he said with utter excitement. I could not tell if he was fucking with me or if he was being genuinely nice. “Can I open it?,” he asked.

“Ya man knock yerself out.”

Richard slowly pulled the blade of the knife open, with a huge energetic smile. You could feel his enthusiasm illuminate the room. “Whoa! Man! That’s the coolest thing ever! Look guys! The blade is camo even. Awesome knife man! Are you a hunter? My uncle is a hunter even. Whoa! This is so awesome!”

My heart was pounding. I was building up to an uncontrollable desire to punch him in the face. My heart felt like it was trying to jump out of my chest with every beat in order to reach out and smack him in his lips. He folded the knife up and handed it back to me. “That’s a wicked cool knife man. I want one like that someday. It would make a great gift for my uncle.”

I had never felt so patronized as I did in that moment. It felt like he knew about me. That he identified my knife in public to teach me a lesson. “Why the hell was I packing a knife at school for, anyways. What the hell was I afraid of. Was it necessary? Why the fuck was this son-of-a-bitch bugging me.”

Him and all his friends ordered their drinks and left to the large table nearby. I was so relieved when they walked away. They were all laughing and joking at the table. I felt like they were laughing at me. Everybody knew. They all knew Daniel was crazy. He packs a knife at the university, does he think he is tough or something. I got my tea and left. I split like lightening. I got about thirty paces down the hall. I stopped dead in my tracks. A voice spoke inside my head: “You have to stop packing knives Daniel. You need to look at your fear son.”

I took a deep breath in, and released all my pent up energy in a single exhale. My fight was gone. It felt like I was going to cry. I knew my fear had to be relieved through letting go.

Letting go is not an easy task. Usually it comes with a lot of tears and intrusive self-destructive thoughts. I feared in that moment that someone would try to hurt me if I put my knife away. Besides what’s the point in owning a knife unless you carry it with you. The voice of knife spoke again. “Give it away to Richard. He is the one who just called you on your bullshit. You’re in university and your life is different now. Why the hell are you carrying the streets with you here in these hallways. Let it go. Give it away. That’s the Cree way. Face your fears son.”

I marched over to Richard while he sat at the table, they were all laughing and joking around. I slammed the knife down in front of him. It felt like the sound travelled through all the halls in the university. The entire school went quiet and glared at me. They all had seen me. Everyone knew. I felt busted. “This is for you,” I said.

I spun around immediately, and stepped away one foot in front of the other before Richard could respond.

“Hey! Hey man, thanks, but what is this for?”

I side-stepped and spun around while walking backwards. “It’s for you man. It’s my gift to you. It’s yours now” Then I saluted him and walked away.

“Whoa guys look! This knife is so awesome! Look!”

I could hear his bullshit as I walked away. Reluctantly that night I slipped into another one of Richard’s readings. I had to. The guy pissed me off so bad and got under my skin that there was no choice but to face the demons inside me. The festival ended that night.

A year later, I attended the festival again. Both Richard and Garry were there. The opening event was a number of First Nations poets from all over Canada. Garry was reading that day. I needed to attend this one for sure. Garry’s readings brought me to places I did not want to go. But I knew those places needed to be re-visited again. Being haunted by the streets every day of my life is a curse, intrusive memories and grotesque recalls are continuously summoned. But during Garry’s picturesque poetic description of the real world seemed like a healing time to visit those horrible spaces.

As I walked in and sat down, Garry glanced over at me. Immediately he jumped up from his seat in the auditorium and quickly came over to where I was sitting. He plopped down beside me. “Hey, I want to talk to you. I been trying to get to you for two years in a row now. So after the reading make sure you don’t run off like you usually do immediately after. Ok?”

I smiled, “Ya, you bet. I will stay in my seat till you’re not busy afterwards. Just don’t forget about me waiting”

“I won’t. k. I gotta go talk to those people over there before my reading”

I sat there in tears. Finally someone had seen me. It was a relief. It had been several years since someone seen me, and made the action to approach me. The last time that had happened was with Gary Moostoos and Jerry Goodswimmer, in Edmonton (Gallant, 2012a). I felt validated in my existence from the one simple fact, Garry saw me and had articulated that he wanted to talk to me.

We hung out and chatted for several hours. Then he asked for a ride to his hotel room. As we drove down the university boulevard, a hill that is stretched over four kilometers of a sloping downward grade, our conversation got deeper and deeper. Soon our conversation shifted to our histories of childhood abuse. We were in to some pretty dark details. Then Garry talked about the healing properties of writing. I knew what he was talking about.

We talked about how our writing helped us and why we initially started to write in our lives. We talked about how later in life the red road led us to further healing, and helping others. He was shocked to hear that Cree culture influenced my life. Then he asked, “Do you got any of your writing with you?”

“Ya, of course I do. I write everyday in class. Otherwise I could not sit in class if I did not write poetry. I couldn’t process the social work bullshit without my poetry,” Garry smiled. “OK! Grab your bag. Come up to my room and read me a few pieces. Then I will give you some feedback”

I had my backpack on and ready to go. We went up to his hotel room. My heart pumped fear because I had never read my work out to anyone before. We were in his room. He dimmed the lights. Set me up at the table. He laid on the bed, on his back. His hands were clasped together, his fingers on top of his chest. His eyes were closed and he said, “Read the first one.”

I recited my poem: A Letter to Matthew.

“Ok. Good! Read the next one.”

I read my poems about prostitutes and one of the serial killer’s in BC.

“Ok. Next!”

I read my poem about gossip.

“Ok. Good. Now read the first one again”

I recited it one more time. I was feeling anxious to hear his feedback. Intuitively I knew it was going to be good feedback, but my fear and self-talk screamed that he would not like my writing. I had never read my poetry out to anyone before. I had been writing since my first psych ward stay when I was fourteen. Now thirty-six-years-old and reading poems out loud for the first time.

“You have an important voice. Here is what we are going to do. At Christmas time you are going to come stay with me. You will spend the holidays with me for three weeks. We will edit your writing and build you a manuscript”

I was smiling ear to ear. I was found. I was seen. I was heard. My whole life was spent trying to be heard, and now, it was coming. I was going to have a loud voice. We agreed that we would both commit to this offer. “There is one stipulation,” he said. “You have to call me every week until Christmas time. Otherwise I know you will not come”

I smiled. I knew in that moment he saw me. All of me. He understood me.

The writing festival continued the next day. Garry went home. Then on the last day of the festival I attended the last event, alone. Richard Van Camp was going to be reading at the wrap-up for the festival. I was pumped. As soon as the reading was over I rushed off to the washroom. When exiting the restroom Richard said, “Hey! I wanted to talk to you. But you keep vanishing every time I turn around. You’re like a ghost ‘ir sumthin.”

I laughed, “My friends on the rez used to sing a Stompin’ Tom Connors’ song every time I would walk in out of the blue: I am the wind.” Richard and I cracked up. Our bellies laughed. It was like standing there with one of my Cree cousins from the rez when I was a kid. Relaxed and real. I felt at home with Richard.

“Hey I wanted to thank you. Hold on, I brought something for you.”

He ran over to his bag and a group of people surrounded him. “Hold on a few minutes. I just gotta talk to this guy before he disappears on me again.”

Funny enough, it was about three seconds before my feet were gonna high tail it outta there. He came and sat with me. He handed me a folded cloth. It was dark blue. Then he pulled it away from me when I went to grab it.

“This is spiritual tobacco. It was a gift given to me from the six nations. It was grown by my friend. She honored me. Now I am honoring you. You gave me a gift. Now I am giving you a gift. That’s our way.”

I interrupted him. “Richard. Can I tell you something first?”

His eyes looked into my curiously, “Yes, of course. Go ahead”

I continued, “You know last year when I gave you that knife. I was mad at you. Real mad.”

Richard’s pupils dilated huge, “Whoa. What? Why? What did I do?!!”

Then I explained to him what had happened for me. “I have to tell you the story. You made me look at myself by being yourself. You are genuine. So was I. It was an internal clash for me. That day I learned something from you. You helped me. By simply being your beautiful self. I did not understand till awhile later. You gave me a gift and that’s why I gifted you your knife. You helped changed my life.” I was choking back the tears. But my eyes could not hold them back. My right eye poured out tears down the outside of my cheek. I looked in Richard’s eyes, “Thank you” I said.

Richard’s eyes were welled up and he softly said, “Thank you. That is some real powerful stuff.” His eyes then pushed the tears to the edge of his eyelids. The only thing holding back the waterfall of cry was the upward curve of his eye lashes, “That’s beautiful. Mussi-cho”

He handed me the tobacco. Then his shoulders flung back, his backbone instantly straightened, his eyes wide open and then his open hands moved upward in excitement. Then he went on to say, “Now I gotta tell you what I was going to say to you when I brought you these sacred seeds. The knife you gave me. It’s in a sacred place now. I had the knife in my pocket. I carried it everywhere because I knew it was looking for it’s home. Did you know? Knife has a spirit eh? I have even heard stories that there are knife people.” His eyes were smiling.

“This is so cool. What you told me really fits. This is so important. Knife has a spirit. Everything does. And that’s why we are here. That is why you are important to me. Now I got to tell you. Your knife. My knife. She is with medicines now. I was with my friend and he was looking for his knife. He was so upset. No one ever goes into his medicine bag. But somehow his knife went missing. No one ever touches his things. He even lives alone. So no one touches his stuff. Ever! Weird eh?”

Some things just happen for reasons beyond our understanding. People are put on our paths. Richard continued, “So I pulled the knife out of my pocket. My friend said “ahhh cool. But the knife has to be sharp. My medicines are tough.” So I opened the knife. I stroked the knife on my thumb to see if it was sharp. And holy man! It was ever sharp. We nearly became blood brothers. You know! Like in the old indian movies. So my friend said: “perfect!” Richard smiled.

“So that’s where your knife is. With the medicines. So now I understand why that knife is where it is. But I need to know something. Where did you get the knife?,” Richard asked.

I told him I was teaching a young First Nations guy to hunt. “I met him in school. He was in a heavy metal band and they played a lot of concerts in Canada and all over the continent. Their band, Giybaaw, always came into contact with white supremacists because of the type of heavy metal fans that went to the shows. And some of the bands were Nazis. So they asked me for help cuz I know about that stuff, eh? Then the next thing I know we became such good friends. I took him up north to teach him how to hunt. I realized I needed a pocket-knife. So we stopped at an old gas station in the middle of nowhere and I picked that knife. It had a perfect edge and beautiful tip.”

Richard smiled and stood up. He put is hands out to the sides and waved me in for a hug.

“I thank you Daniel. You’ve honored me with your story. Mussi-cho nechi”

I hugged him and quietly said, “hiy-hiy. You honored me today too.”

I continued on with my day. I was so grateful. Life was going where it was supposed to be going. The spirit of the knife told me this. Three and a half months later I went to Garry’s. We hit the work hard. We edited over a hundred poems in nine days, while we developed the manuscript. I also wrote many new poems. It was beautiful. Ten to sixteen hour days for nine days straight. We even did eight hours of work on Christmas day. After we were done we talked about the experience together. De-briefing all of our emotions and spiritual gratitude for having our paths intersect. I told him how much the Weaving Words festival meant to me that year, and why. I told him about the story with Richard and I.

Garry’s eyes filled with tears. He shook his head as his neck shivered,

“You know what?!”

I looked at him confused.

“Your knife is with my medicines.”

We looked at each other in shock. We both knew in that moment, these paths of the red road were healing trails. This was the spirit of the knife at work. This is what medicine means. Knife has a healing spirit, with an edge.

 

Law School Pedagogy: Moving from the 19th Century to 2015

This is a paper I wrote in my first semester of second year law (2L). It has gained quite some traction on academia.edu

First I reached the top 5% of reads within 48 hours.

Screen Shot 2016-02-03 at 10.52.06 PM

Then a few days later it reached the top 4%20160208_073950

Then the top 3% (I will add updates as they come)20160208_073950

I was quite pleasantly surprised at the amount of reads, so now I thought I would make this paper more accessible by providing it on my blog as well. This paper is the second piece I posted on the academia site, the first was my thesis.

The law school paper was written as a response to the environment I am studying in and my experiences, which I will be publishing about soon.

I will soon be publishing a small series of blog articles about my experience in law school, including the discrimination that I have witnessed and read about. It will also include some updates on the status of my legal actions I started against the law school.

For now, here is my preliminary offering to law students, especially law students who have experienced bullying from faculty and administration for speaking out and going against the grain, and for anyone else who is interested.

Click on the following to access the paper:

Gallant.Comm.Law.2015

 

Cherry Docs

I have written many blog articles, academic pieces and many declarative poetic narratives about my time in the white supremacist movement. I have also read and watched the work of others related to their experience with the white power networks around the world. I have not ever been so profoundly moved by an artistic piece as I have, to date, by the play written by David Gow called Cherry Docs.

shoes.JPG

(Photo by Jenifer Norwell CBC)

The Director of the play in Kamloops, Glen Cairns, featured Nigel Beardwood who played Michael Downy, a neo-nazi skinhead on trial for racially motivated murder. Todd Sullivan played Beardwood’s Jewish lawyer.  Glen Cairns, the Director, is a survivor of a violent hate crime in Toronto back in the 1990s. The beating so severe his face had to be reconstructed. We were brought together by suggestion of a mutual friend, to whom I am grateful.

The play was moving. It was delivered with a vulnerable emotional connection, by a production and acting team that is passionate about life and the real social issues we face in society. This play is worth seeing.

Albeit, my boots are not Cherry Docs they are Oxblood Gripfast (used to be gettagrips) Rangers, which were one of the two main choices of boots selected by nazi skinheads since the 1980s. Both pairs are symbolically linked and represent the same thing, while also acknowledging there do exist some branding and functional differences. I will not discuss these distinguishments as I do not want to contribute to a promotion of the reasons why I selected these boots, but I will say that I always had a pair of Docs for one violent purpose and this style of boot for another violent purpose.

I could write a very long article on what I experienced but instead I encourage you to see the play that runs until Jan. 24 2016 in Kamloops. I also encourage you to read this article by CBC and listen to this interview with Glen, Nigel and Myself as we discuss our intersection, Cherry Docs (boots), in the theatre of life.

cherry-docs.JPG

(Photo by Jenifer Norwell CBC: Right to left: Nigel Beardwood, Daniel Gallant, Glen Cairns)

The only sad part about this experience is that in response to the CBC’s article (as seen here) is riddled by comments by white supremacists. One particular individual, who is a member of a specific skinhead organization and is responsible for cowardice beatings of our community members and was charged with a hate crime, took to the internet to express his rejection of the healing nature of our collective cathartic experiences.

It is a good reminder for me to know that there are still people who are lost and cling on to the grips of power-over others through violence/intimidation, while riddled with denial and false consciousness about our shared humanness (as I once was)…there is still much work to be done…but at the very least even those who are where I once was are now discussing and engaging on the forefront (or at least periphery) with the work of deconstructing hatred in our communities.

I challenge any and all persons who believe in the things I once did to reach out and have civil dialogue in order for us to grow collectively, rather than holding onto to abusive ways that defeat the thing that we all similarly strive for: survival and a better life. I do not condemn those for believing what they do, but I do openly challenge the not-always-so-apparent logical fallacies and conspirators perceptions of those who dedicate themselves to a movement fuelled by hatred, fear and denial.

There is a better way to live.

A Decolonial Perspective on ‘Indigenous-Extremism’ and State Supremacy

Forethoughts

This essay will explore the nature of a cultural collision that I am experiencing during my first weeks of law school. A collision of cultural supremacies that I am left to unravel and make sense of, while processing my own visceral responses to a grotesque and abusive legal system. This is an exercise to explore incongruent and sometimes conflicting aspects between Canadian society and the legal system. I publish this piece in hope to get feedback from anyone who reads this blog article.

It is my intention to do all that I can in this life to decrease harm, abuse, marginalization and oppression. My motivation is partially due to the fact that I was abused and suffered as a child, and also because I became a perpetrator and a recruiter of a supremacist network; thus, I owe it to myself and to others to do what I can to contribute to a better world. Without this motivation I would surely have joined my friends who have either committed suicide, rot in prison or suffer through addictions. Sometimes the act of putting a conversation out to the world helps me, and that in itself serves the purpose for such articles as this. I know I cannot save the world, but at the same time if I do not walk towards the end of effecting change then there would seemingly be no point in continuing to suffer within an abusive system founded upon supremacy.

My attempt to reconcile my experience as a marginalized and abused child within a system founded upon supremacy and power-over through the practice of “othering”; then becoming a perpetrator of supremacy myself; then moving into an ‘upper’ class that consists of supremacy and privilege as I completed academic career and now have entered law school; I am left to reconcile the direction I will walk…and wonder if I should even bother ‘joining’ such an elitist culture; as many people say that the system is unchangeable.

This working essay will touch on my life experience, education as healing, indigenous rights, doctrine of supremacy and my projected anticipation of a misuse and abuse of terrorist legislation in Canada against indigenous peoples. Thus, how law will likely be used to harm First Nations peoples in a new legal war that is still rooted within racial superiority.

Transitioning from White Supremacy

I joined the white supremacy movement as I was essentially tired of being an abused victim; thus, I became a perpetrator who believed my hatred and violence was justified through a complex web of half-baked conspiracy theories along with a fact pattern that was filled with logical fallacy. I then left the movement as I was exhausted by the hatred and violence within my life. I was unsure if it was even possible to live without a head exploding stress, but I attempted it and overcame many of my demons.

What I found was that taking my personal issues and turning them into political meaning and purposes I could then reconcile and resolve some of these demons. I utilized education as a partial form of personal and political healing. Now, decidedly, I entered law school in order to further challenge and advocate systemic oppression, marginalization and abuses that are often found along with systemic racism. I must now navigate through my own inner-workings while trying to maintain functionality within the Canadian legal and political system in context to both my personal life and professional roles.

Right Wing Canada and the System of Law

Law is a complex system. Although the legal system is not fundamentally illogical, there are areas that do leave to question whether the system itself is a matrix of contradiction that betrays it’s own standard.

As I am merely in the first weeks of law school, therefore not an expert nor a scholar of law; but I am a researcher that has published on systemic racism and do have some credible merits relating to the topic. Moreover, I have been identified by several entities as an expert-of-sorts relating to systemic racism. Mostly my experience comes from unlearning the fallacies of the extreme-right-doctrine, which is not so ‘extreme’ when compared to and in consideration of the cultural context of both contemporary and historical Canadian law, governance and history; especially where indigenous peoples are concerned.

As we see in this framework, a description of right wing ideological categories that are part-in-parcel of a larger system that operates within a racist structure and function.

Berlet

If we put this framework into Canadian context we can surmise that the current Conservative government and Harper administration would fit well within this right-wing-framework. Moreover, I will note that there is irrefutable evidence that Prime Minister Stephen Harper has had direct interactions and alliances with convicted white supremacist terrorist and other right-wing-extremists; whom co-founded a pro-South-African-Apartheid organization with Harper in the 1980s.

Personal Decolonization

Examining my past in detail is not necessary for those who have read my articles in the past. But, for those who have not here is a quick description:
1. Homeless at 12-13 yrs. old
2. Lived on Indian Reserve at 13 by a family who culturally adopted me
3. First hit the streets of east Vancouver at the 14
4. Spent years hitch hiking around western Canada
5. At 15 yrs. sentenced to two years in juvenile detention
6. Media identifies my group as friends as gang
7. 17 yrs. back to the streets of east Van with no family and one friend left over
8. 18 yrs. introduced to right wing extremist Nazi skinheads
9. 22 yrs. left East Van to the north and introduced to the internet
10. Utilized the internet for networking and recruiting and thus built a reputation
11. Violent tendencies increased, less frequent but greater degree
12. Recruited a bomber (terrorist)
13. Entered in war with old friends who were First Nations
14. 26 yrs old homeless and broken with kids left behind
15. Reach out for help and life changed over the course of the following 13 yrs.
16. Began started social work education
17. Started working frontline social service work
18. Re-introduction to traditional ceremonies and healing circles
19. Became a counselor and researcher
20. Became a public activist within media
21. Complete Bachelor degree in First Nations Studies
22. Completed Masters in Social Work, partially funded by Public Safety Canada
23. Recognized as primary resource for intervention work that interrupted right wing extremist recruitment
24. Completed research on right wing extremism and decolonization through education as healing
25. Founded Exit Canada (a non-profit that assists former violent extremists) and entered law school at age 39

After achieving a Bachelor Degree in First Nations Studies and Masters in Social Work, I now walk through the halls of a new-to-me university while attending law school. I am now the founder and Director of a non-profit society that assists active and or former-extremists to develop exit strategies out of extremist behavior, ideology, networks, lifestyles and identity. For nearly ten years I worked in the human services field in groups homes, addiction treatment and aboriginal social programs as a frontline worker, counselor and researcher. Throughout this time I also maintained the practice of writing, which I began during the first time I was incarcerated in psychiatric ward after being apprehended for numerous suicide attempts at age fourteen. Needless to say, life was very different.

I lived as a white supremacist for nearly a decade, which did have similar dynamics to the supremacist doctrine within colonial law and could arguably be identified within the same ideological roots that branched into systemic racism throughout the fabric of Canadian society as a British Colony; my research on education as healing through decolonization speaks directly to this assertion.

Questions of Supremacy in Law

I’ve found the culture within law school very challenging on several fronts.

First, the curriculum is based in a doctrine that is rooted within the legal concepts of supremacy; constitutional supremacy, legislative supremacy, and the supremacy of God. The particular fact that our colonial history legally declares “supremacy” is rather difficult for me to wrap my head around. We are a nation that values Human Rights, Multi-culuralism and democratic voice, yet we maintain these archaic legal principles. Throughout the historic legal documents in Canadian history the concept of supremacy is reiterated. It is understood that in the historical context that is the way things were, but is it really relevant to the way things should be in a multi-cultural and more equitable society?

The real question for me becomes:

“Do I want to live in a nation that abuses a group of people solely based upon the color of their skin as a means-to-the-end that results in the government hoarding natural resources at the cost of perpetrating further atrocities?”

Supremacy Over Indigenous Peoples

I find it very challenging to sit, listen and accept that the mechanical system of supremacy is the guiding light that leads a society to be ‘better’.

Actually, I feel frustrated and disappointed that we live within a society that proclaims itself as supreme over the people it is allegedly accountable to represent as a democratic nation. Moreover, in context of indigenous peoples it is unarguable that the Canadian Colonial government sanctioned a genocidal program that continues today against the first peoples of Canada, or formerly known as Turtle Island. All while our democratic nation either turns a blind-eye to these happenings and or supports the abusive treatment of First Nations peoples; even though within the law itself there is an inherent fiduciary responsibility to indigenous peoples.

Canada has attempted to wipe out the indigenous peoples through biological warfare, imprisonment, assimilation programs, experimental sciences, racist social policy and industry development. These facts are indisputable and unarguable. These are legal and scientific facts. For any of these points many sources can be referenced.

Our society has become more aware of the lengths Canada has gone to interfere with the sustainability of First Nations culture, but very few people take the time to understand the degree and depth that we as a nation go to continuously damage First Nations peoples.

We see the Supreme Court has been making some strides in in recent years in regard to legal acknowledgement of aboriginal epistemology as seen in the Delgamuukw case, and aboriginal title as seen in the recent Tsilhqot’in case. However, we must not forget that these cases are still made from the supremacist doctrine of a racist legal system. There is no refuting that Canada maintains a racist legal system.

In fact, Canada even has even refused to sign on with the UN Declaration of Indigenous Rights, thus having an international reputation of dismissing aboriginal rights. Moreover, the UN is also calling Canada’s treatment of indigenous peoples a genocide, which Canada refuses to acknowledge. Moreover, Canada refuses to address other issues relating to blatant systemic racism i.e. murdered and missing indigenous women.

The Living Tree

We maintain social policy that determines aboriginal citizenship through a paternalistic framework that measures blood quantum, which in fact is a non-scientific construct that is rooted from eugenics-like-pseudo-science at it’s core and is definitively and absolutely racist. Through the process that the legal system utilizes to interpret Canadian statutes and legislation the concept of a living tree is heavily relied upon. Law is created, interpreted, implemented, and enforced through the framework of a living tree.

All statutes and laws interact with one another, unless explicitly indicated within said statute; thus, by the framework utilized to interpret and implement law the Indian Act, which is the most racist law in Canada does in fact act as a central part of the Canadian legal system that impacts nearly all law. The fact that the Indian Act is central to Canadian law results in a legal fact that systemic racism is integral to the Canadian colonial legal system. All of this is justified within the legal doctrine of supremacy.

When we look to the authority of the state we, Canada, are declared to be governed under Constitutional Supremacy. The key word, supremacy, may not be an alarming concept to those who are of privileged classes; socio-politically privileged classes are, comparatively, identified as non-indigenous. Indigenous peoples are the only people in Canada who are racially segregated through racist social policy. All non-indigenous people gain a socio-political benefit of privilege at the cost of the historic, and the continuation of, injustice served unto indigenous peoples in the name of racism and supremacy.

The doctrine of supremacy is irrefutable as it is written within the rule of law itself.

Summary of an Indigenous Legal Perspective

Dr. John Borrows, an indigenous law scholar, states that Canada as a nation was founded upon supremacy, which now both proclaims and maintains the position of power-over as a nation of constitutional supremacy; we as a nation have already demonstrated legal fallacy in Canada in regards to fundamental principles and values we proclaim when contrasted to the treatment of indigenous peoples. Further to Borrows, it does not seem that we can claim to be an inclusive and equitable society, and laws therein, if we are maintaining an archaic measure of race i.e. Indian Act. This fundamental concept of racial segregation through “Indian” citizenship is not just an indigenous issue; it is relevant to every Canadian our government represents us. Thus, those we elect to govern continue to perpetrate these policies against every person in Canada. We, as a nation, cannot legally claim to believe or affectively be one way but continue to do another; incongruence results in a lack of integrity.

According to Borrows, Canada is falling short in regards to constitutional legitimacy due to the treatment of First Nations peoples. Essentially we are turning our law into a weapon against a particular group that we legally identify through what the Royal Commission on Aboriginal People (RCAP) referred to as Apartheid, namely the Indian Act.

The reason I utilize the phrase “perpetrate these policies against every person in Canada” is because it seems most people do not believe that we should treat people differently nor abuse them simply because of their skin color, as that is racist. So why is it ok for our government to continue doing so?

Indigenous peoples must endure this oppression simply for being born. Being indigenous is a political fact. Canadian law determines who is legitimately indigenous and who is not; the measuring tool that is used is a racist schematic utilized by Adolf Hitler’s Nazi regime to determine who was Aryan or not. This is abhorrent.

I am by no means suggesting we abolish the Indian Act, as that would result in the government’s plan to wipe out indigenous rights. Indigenous peoples in Canada were not conquered, in fact it is quite the opposite and that’s why we have peace treaties throughout the country. It is time Canada recognizes these treaty relationships and honor them.

Recently Prime Minister Harper refused to endorse the UN Declaration of Indigenous Peoples, this is an example of how forthright our current government is resisting better relations with indigenous peoples; without going into further detail there exists a plethora of other relatable legal issues i.e. Missing and Murdered Indigenous Women, Aboriginal Land Title, historic treaties, education policies, Human Rights violations against indigenous children in child welfare.

In 1969 Prime Minister Trudeau attempted to abolish the Indian Act in a policy called the White Paper; interestingly enough is the same name that South Africa used in Apartheid era. It appears he was attempting to act in the best of intentions, however that is when indigenous legal arguments really came to the forefront in our society. Trudeau’s attempt was squashed, thankfully. What we as Canadians should be discussing honestly is allowing First Nations to be self governing within their own determined process of governments; within reasonable contexts that does respect Canadian law.

First Nations should have a right to utilize cultural and traditional practices to determine who is or is not a member of their respective bands. Self determination of citizenship should be primary discussion point for non-aboriginals, so we can decidedly have a democratic voice to say whether we want a government that maintains racist policy that synthesizes Nazi Germany, or do we want to support a government who allows a community to determine who their own members are without being oppressed through racist and genocidal agendas.

If we as a nation want to address these issues of racist policy, we first need to look at realistic ways that we can empower those who are oppressed, indigenous peoples, while honoring historic treaties and determining a workable and sustainable relationship between the colonial law and government with indigenous peoples. As a non-indigenous person who has studied racism and systemic racism for a decade it seems like a logical solution to ensure the government employs indigenous peoples self-governance and self-determination of citizenship, rather than being forced to live within the archaic colonial confines of racist and paternalistic schematic that still racially enslaves indigenous peoples today.

Terrorism

Incongruence of words and actions results in a lack of integrity, and incongruence is a political reality for the Canadian government and legal system. This became clear to me over a year ago when I attended a counter-terrorism-summer-academy and one of the underlying themes was about indigenous peoples resistance. The way that this was presented was not only concerning to me, but alarming. It presented as that the application of counter-terrorism is going to utilized to further oppress First Nations peoples. I knew that I could not sit idle and do nothing, but also had to practice some patience to get more effective tools; now I hope I can survive law school so that i can contribute to countering this misapplication of counter-terrorism.

The current relationship with indigenous peoples is deteriorating while Canadian government executive and administration perpetuates, knowingly and or unknowingly, systemic racism against indigenous people. This is a sure way for the government and legal system to create a pressurized atmosphere that will continue to antagonize, instigate and coerce indigenous peoples into resistance, which the government may now, in a post-9/11 world, have the ability to launch an assault on First Nations peoples through terrorist legislation; as it already has began to do.

With all of the government experts on terrorism and extremism in a post-9/11 world it seems that the Canadian government is knowingly beginning to antagonize indigenous peoples into becoming more aggressive through applying militaristic force while simultaneously using the legal system to attempt to dismiss or push aside indigenous issues like the truth about residential schools, Canadian child welfare, murdered and missing women, land title issues and UN Indigenous Rights.

As a former violent right wing extremist who is involved in several government affiliated projects and research, it is disturbingly apparent to me that the government in mobilizing such brutal force while subjugating First Nations children, families, elders, men and women to systemic racism and attempts to silence their inherent legal rights.

First Nations have inherent rights that are not necessarily understood by most Canadians. This is a complex aspect of Canadian society, but it is our obligation as a democratic nation that proclaims to instill Human Rights that we begin to honor our legal obligations to indigenous peoples while simultaneously honoring ‘our’ own proclaimed humanistic values and offer self-determination in contexts of citizenship to indigenous peoples.

First Nations are the only group of people in Canada who continuously face threat of military force. Canada has been exercising its archaic form supremacy over First Nations people through misuse of terrorist legislation by:
a) adding specific communities, groups and individuals to terrorist watch lists
b) engaging in illegal surveillance of First Nations and their allies in peaceful protests opposing industry
c) mobilizing military force against aboriginal asserting their legal rights

The misapplication of terrorist legislation will continue and will likely be asserted more aggressively as indigenous groups gain more public support. It is our role as non-indigenous Canadians to voice concern over these abusive misapplications of legislation.

We need to understand that First Nations have legal rights to oppose industry and government encroachment on traditional lands. We as non-indigenous peoples must recognize that our system is hell bent on hoarding natural resources while maintaining supremacy over land, resources and people. This can be contested and should be in a lawful and legal manner, until the state decidedly infringes upon our rights by excessive application of force; whether that force is police or militaristic. With the misapplications and corrupt ways that government is utilizing terrorist legislation, we as Canadians need to step forward and not allow this escalation to fuel a boiling point, which the government seems to be instigating.

The government has funded research on counter-terrorism for the last five years and is well aware that the more they legally antagonize and apply abusive force against indigenous peoples, by means of police and military, that WILL result in further entrenching First Nations groups whom are merely asserting there rights, and will result in forms of what Canada will label as extremists and terrorists. The government can then attempt to justify extreme militaristic responses while reigning supremacy against and over indigenous peoples through the means of terrorist legislation. These dynamics are now brewing and it is not a leap to suggest that Canadian government is knowingly, if not unbeknownst, engaging with indigenous groups in a manner that is hoped will fuel further civil disobedience of First Nations so that the government can coerce indigenous groups into legitimately being viewed approached as extremist-terrorist.

We can be assured that in a day and age of post 9/11 realities that the government will attempt to assert it’s supremacy over indigenous peoples and lands through the mis-application of terrorist legislation. This is one of the core reasons why I entered law school. I hope to bring this idea to the forefront of consideration as a future line of inquiry; as I indicated in my past research, if Canadian government is serious about counter-terrorist processes then we should be including decolonial contexts in order to avoid the imposed and perceived projected claim that indigenous groups are in process of radicalization while engaging in legitimate First Nations assertion of rights.

I have personally heard and participated in conversations with both RCMP and academics who qualify themselves as national security experts about the dangers of indigenous activists that are ‘radicalizing’ youth and should be dealt with as extremists and terrorists.

Conclusion

It is my hope to contribute to counter-terrorist dialogue in a manner that will breakdown this misapplication of terrorist legislation and enforcement while also educating the public in how we can democratically exercise changes to law in order to resolve the core issues and not end up in a situation where inevitable atrocity results from militaristic responses ordered by Canadian legal system. There are legal processes and changes that Canada can employ in order to avoid war-like conflicts with indigenous peoples.

A mere, yet complex, change to Canadian law that rightfully eliminates racist policy and offers self-determination, as was promised in treaties, and reflects the values of what it means to be Canadian and a human-being engaged with basic-human-goodness is NOT too much to ask for; from a government who persists on mistreating and abusing a particular group of people. This is a Canadian issue.