Equalization Payments in Canada

July 31, 2017 § Leave a comment

Over the weekend on Twitter, I was caught up in a discussion with an Albertan who didn’t believe that the province, along with British Columbia, is forecast to lead Canada in economic growth.

She argued that the province is still hurting, that big American gas companies had pulled out, and that people were leaving Alberta.  Indeed, in June, Alberta’s unemployment rate was 7.4%, but even then, that was an improvement of 0.4% from May.  But, economic growth does not mean that one can necessarily see the signs of a booming economy.  Alberta’s economy, however, shows signs of recovery, and this 2.9% economic growth, as well as a decline in unemployment rates, shows that.

She also expressed a pretty common bitterness from Albertans about Equalization payments in Canada.  These payments might be the most mis-understood aspect of Canadian federalism.  The common belief in Alberta, which is usually a ‘have’ province (meaning it doesn’t receive equalization payments), is that its money, from oil and gas and everything else, is taken from it and given to the ‘have-not’ provinces (those who receive equalization payments).  This is made all the more galling to Albertans because Quebec is the greatest recipient of equalization payments.

This argument, though, is based on a fundamental mis-understanding of how equalization payments work in Canada.  Equalization payments date back to Canadian Confederation in 1867, as most taxation powers accrued to the federal government.  The formal system of equalization payments dates from 1957, largely to help the Atlantic provinces.  At that time, the two wealthiest provinces, Ontario and British Columbia, were the only two ‘have’ provinces.  And this formal system was enshrined in the Constitution in 1982. Section 36, subsection (2) of the Constitution Act reads:

Parliament and the government of Canada are committed to the principle of making equalization payments to ensure that provincial governments have sufficient revenues to provide reasonably comparable levels of public services at reasonably comparable levels of taxation.

The general idea behind equalization payments is, of course, that there are economic disparities across the nation.  There is any number of reasons for these disparities, which are calculated on a provincial level.  These can include the geographic size of a province, population, the physical geography, or economic activity.

Quebec is a traditional ‘have not’, which seems incongruous with the size and economy of the province.  Montreal, after a generation-long economic decline from the late 1960s to the mid 1990s, has more or less recovered.  If Quebec were a nation of its own (as separatists desire), it would be the 44th largest economy in the world, just behind Norway. It contributes 19.65% of Canada’s GDP.  But Quebec’s economy is marked by massive inequalities.  This is true in terms of Montreal versus much of the rest of the province.  But it is also true within Montreal itself.  Montreal is home to both the richest neighbourhood in the nation, as well as two of the poorest.  Westmount has a median family income of $220,578.  But Downtown Montreal ($32,841) and Parc Ex ($34,211) are the fourth and fifth poorest, respectively, in Canada.

The formula by which equalization payments are made is based on averages across the country.  Here, we’re talking about taxation rates and revenue-generation, based on the national averages of Canada.  Provinces that fall below these averages are ‘have not’ provinces.  Those who fall above it are ‘have’ provinces.  The three wealthiest provinces are usually Ontario, British Columbia, and Alberta.  But all three of these provinces have fallen into ‘have not’ status at various points. In 2017-18, in order of amounts received, the have-nots are: Quebec, Manitoba, Nova Scotia, New Brunswick, Ontario, and Prince Edward Island.  Quebec, it should be noted, will receive more than the other ‘have-nots’ combined.  The ‘have’ provinces this year are Alberta, British Columbia, Newfoundland & Labrador, and Saskatchewan.

The equalization payments, though, are not a case of taking money from Alberta to pay for Quebec’s social programs.  The funds are not based on how much one province pays for its health care system, or for a universal child care system, or cheap tuition at the province’s universities (Quebec has both universal child care and cheap tuition for in-province students).  Rather, the funds come out of the same general revenue stream that Ottawa has to fund ALL of its programmes and services.  And, each and every Canadian contributes to this revenue stream.  Thus, the fine people of Westmount contribute more to equalization payments (and general revenue) than the middle-class residents of suburban Calgary, or a person in a lower income bracket in Saskatchewan.  And, because there are more Quebecers than there are Albertans, Quebec actually contributes more to the equalization payment scheme.

It is not just angry Albertans who believe they are getting hosed by the federal government.  Many Quebecers will rail against their province’s funding priorities and point to the province’s status as a ‘have not’ as to why it should not have these programmes.  Both positions are factually wrong, and based on a fundamental misunderstanding of Canada’s equalization payments.

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Montréal: En construction

July 25, 2017 § 1 Comment

The running joke in Montreal is that a traffic cone should be our municipal symbol.  From May to November or so annually, the streets of the metropole are a sea of traffic cones as workers frantically try to patch up roads thrashed by winter, and occasionally build something new.  And annually, Montrealers kvetch about construction.  As if it didn’t happen last summer and won’t happen next summer.

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I was home last week, and it was the usual.  Actually it’s beyond the usual.  The city is awash in the orange beacons.  Roads are dug up everywhere.  But, something else occurred to me.  This is not the status quo, this is not business as usual for my city.  Instead, this is something new.  This year, 2017, marks the 375th anniversary of the founding of the city in 1642.  It is also Canada’s 150th anniversary since Confederation in 1867.  This means that Montreal is seeing an infrastructural (re-)construction not seen since the late 1960s, in conjunction with Expo ’67, on Canada’s 100th anniversary.  That boon saw the highway complex around the city built, as well as the Pont Champlain.  Montreal also got its wonderful métro system out of that.  But this infrastructural boom coincided with deindustrialization and the decline of the urban core of the city.  Thus, what looked beautiful and shiny in 1967 had, by 2007, become decrepit and dodgy.  There was no money for proper upkeep, so things were patched together.

Take, for example, the Turcot Interchange in the west end of the city.  Chunks of concrete fell off it regularly, so there were these rather dodgy looking repair patches all over it.  The Pont Champlain had outlived its expected lifespan of about 50 years.  And the métro.  Wow.  While the trains still ran on time, more or less, and regularly, they were ancient.

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The old Turcot Exchange. The different colourations of the concrete indicates patch work concrete, except, of course, for the rust and discolourations from water/ice.

But now, all this money is being showered on the city.  The Turcot is being taken down and replaced with a level interchange.  Work is on-going 24/7 on this.  The old McGill University Health Centre (MUHC), which had been jerry rigged in a collection of century old buildings on avenue des Pins on the side of Mont-Royal, has a beautiful new campus on the location of the old Glen Rail Yards in NDG.  The Pont Champlain is being replaced. Meanwhile, on the ride downtown on the Autoroute Bonaventure, on the A20 from the airport, one will find access to the downtown core blocked.  The Bonaventure, a raised highway that bisects Griffintown (buy my book!) is being knocked down to be replaced with an urban boulevard.  And while I am not entirely clear what the plans are for the Autoroute Ville-Marie under the downtown core, construction continues apace there.  Meanwhile, the Société de transport de Montréal has new cars on the métro! At least on the Orange line.  And, while they don’t actually feel air conditioned, they do have an effective air circulation system that, if you’ve ever experienced Montreal in the summer, you will appreciate.

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Montreal’s new métro cars

So, for once, Montreal is not just being patched up. It is being rebuilt. For once, the powers-that-be have planned for the future of the city.  And one day, who knows when, the city will be radically rebuilt and will have perhaps the most modern infrastructure in Canada, if not North America.

Go figure.  No longer is my city a dilapidated, crumbling metropolis.

Land & The Indigenous Population

June 21, 2017 § 2 Comments

Today is National Aboriginal Day in Canada.  The point of this day is to recognize the contribution of the indigenous population to Canada, as well as to reflect on the cost of imperialism and Canada’s systemic attempts to remove the indigenous population from the national landscape.  In Canada, it wasn’t as straight-forward as in the United States, where the government of President U.S. Grant and his successors used the US Army to clear the indigenous population off the Great Plains (and, of course, there’s Andrew Jackson’s Trail of Tears in the Southeast in the 1830s).  In Canada, outright violence was relatively rare, though it did occur.  Germs and disease did a lot of the work, to be fair.  As did European expansion across the continent, which affected migration patterns, and populations, of the wild life the indigenous population depended upon.  And then there were assimilative techniques, designed to make the indigenous population into good (white) Canadians.  The basic legislation covering the government’s interaction with the indigenes, the Indian Act, is the base line here.  But then there were things like the residential schools, a horror in and of their own right.

In short, Canada has historically abused and committed violence upon the indigenous population.  And it’s not like it’s got any better in recent times.

Prime Minister Justin Trudeau came into office in 2015 on the promise of fixing all the ills of Canada’s toxic relationship with the First Nations.  This was in the wake of the Idle No More movement that began in 2012.  But Trudeau hasn’t really delivered (yet, I remain optimistic), other than an inquiry into the Murdered and Missing Indigenous Women. But even that seems in danger.  More recently, Tragically Hip frontman, Gordon Downie, has become an ally of this movement.  So, for better or worse, the issue of indigenous history and indigenous rights is, at the least, on the national radar.

But twice in the past week, I have been told on social media that the indigenous population didn’t hold land in the way we conceive of land-holding and therefore, their claims to any land in Canada is null and void.  In short, as one interlocutor on Twitter said, ‘The Indians got conquered, they’re done.’ Another says that Canada was not founded by the indigenous population.

This reflects a story I read in the New York Times over the weekend about an élitist fishing lodge in Northern Quebec that is on unceded Innu territory.  There, a group of Innu delivered a proclamation to the manager of the fishing lodge that, amongst other things, demanded the land be handed back.  The Innu are essentially calling for Quebec to re-acquire this land along the Moisie River and give it back to them.  They will then grant usage to the owners of this fishing lodge, wealthy Americans all of them.  The president of the lodge, though, Donald C. Christ, a former partner at a prestigious New York law firm, however, states that, “‘I don’t think it will bring about any changes,’ he said. ‘There are many places in Canada where people are trying to undo history.'”

And this, I think, gets to the crux of the problem.  Canada as the nation we know it now is based primarily on British common law and European notions of property ownership.  Essentially, de Champlain, Cartier, et al. planted the French flag on the territory that became Canada and said this land now belonged to the King of France.  Other territories were claimed via the British in a similar manner. And, of course, the French ceded their interest in the land after the Conquest in 1760.  But, essentially, this argument states that history begins with the claiming of this land for European kings in the 16th-17th centuries.  Prior to that, there was no history of the land, legally speaking.

In essence, then, the land that comprises Canada now was obtained via sleight-of-hand and imperialism, as a foreign system of land ownership was instantly enforced, one that was incomprehensible to the indigenous population.  Not because of language barriers, though those existed, but due to cultural frameworks.

But the problem with this argument is that it’s wrong.  In 1763, following the conquest of the French territories of New France, Great Britain suddenly controlled the Eastern seaboard and the interior of North America as far west as the Mississippi.  And there were ongoing tensions in the Thirteen Colonies concerning land in the western expanses of the colonies.  Thus, King George III issued the Royal Proclamation of 1763.  Amongst other things, the Proclamation declares that the Crown must negotiate and arrange the sale of indigenous lands, through treaties, before it could be settled by Europeans.

In other words, George III recognized the sovereignty of the indigenous population of his territories in North America vis-à-vis the land.  And, essentially, this extended to the point of contact between the indigenes and the British, at that moment, the land was recognized to be in the possession of the indigenous population.

Thus, in some parts of what is now Canada, treaties were struck between the Crown and the indigenous nations.  Most famous of these are the so-called Numbered Treaties, that cover most of the land between Ontario and northeastern British Columbia.  To call these fair trades, however, is a misnomer.  The terms of treaty were usually imposed by the Crown (in right of Britain or the UK prior to 1867, and Canada after 1867).  The First Nations had only so much room to negotiate better terms for themselves.  And even after the treaties, Canada continued to whittle down indigenous land via land surrenders, some of them obtained through nefarious means.

In other parts of Canada, most notably the bulk of British Columbia, there are no treaties.   The Royal Proclamation was, in essence, ignored.  Thus, the Crown in Right of Canada, and the Crown in Right of British Columbia have, since the early 1990s, been engaged in a glacial-paced set of treaty negotiations with the First Nations of that province to settle land claim issues there.

At any rate, the claim that the advent of Canada negated the indigenous claim to the lands that now comprise the nation is fallacious.  And unlike what Christ, the American lawyer seems to think, this is not the undoing of history.  It is facing up to history and Canada’s imperialist past.

Publication: Griffintown: Identity & Memory in an Irish Diaspora Neighbourhood

June 12, 2017 § Leave a comment

At long last, my book, Griffintown: Identity & Memory in an Irish Diaspora Neighbourhood, is out from UBC Press.  It is available in hardcover at present, though the paperback is coming in the fall.

fullsizeoutput_4cfI am particularly pleased with the cover and design of the book.  The artwork on the cover come from my good friend and co-conspirator in Griff, G. Scott MacLeod.  He and I have worked on The Death and Life of Griffintown: 21 Stories over the past few years.

Griffintown has long fascinated me not so much for the history of the neighbourhood, but the conscious effort by a group of former residents to reclaim it, starting in the late 1990s.  I identified three men who were central to this process, all of whom have left this mortal coil in recent years: The Rev. Fr. Tom McEntee, Don Pidgeon, and Denis Delaney.  These men worked very hard to make the rest of Montreal remember what was then an abandoned, decrepit, sad-sack inner-city neighbourhood.  That Griff is known historically for its Irishness is a tribute to these men and many other former residents, most notably Sharon Doyle Driedger and David O’Neill, who worked tirelessly over the late 1990s and 2000s to reclaim their former home.  The re-Irishification of Griffintown is the central story in my book.  But I also look at the construction of Irish identity there over the 20th century, and the ways in which the Irish there performed every-day memory work to claim and re-claim their Irishness as they confronted their exclusion from Anglo-Montreal due to their poverty and Catholicism.

The Irish of Griffintown were fighters, they were insistent on claiming Home, even as that home disintegrated around them, due to deindustrialization and the infrastructural onslaught wrought by the Ville de Montréal, the Canadian National Railway, and the Corporation for Expo ’67.  But, at the same time, they also left, seeking more commodious accommodations in newer neighbourhoods in the sud-ouest of the city, and NDG.

That these former residents could reclaim this abandoned, forgotten neighbourhood as their own speaks to the power of these people.  These people were working- and middle- class men and women, ordinary folk from all walks of life, who were determined their Home not be forgotten.  They re-cast Griff in their memories without the help of the state, without the help, to a large degree, of institutional Montreal.

I cannot over-state the impressive feat of these ex-Griffintowners.  It has been a lot of fun to both study this process and work with and talk with many of those involved in this symbolic re-creation of Griff, drawing on an imagined history of Ireland and their own Irishness in the diaspora.  And I am mostly relieved that the book is, finally, out.

Bonne fête à la charte de la langue française!

May 31, 2017 § 1 Comment

Bill 101 is 40 years old this year.  For those of you who don’t know, Bill 101 (or Loi 101, en français) is the Quebec language charter. It is officially known as La charte de la langue française (or French-Language Charter).  It essentially establishes French as the lingua franca of Quebec.  For the most part, the Bill was aimed at Montreal, the metropolis of Quebec.  Just a bit under half of Quebec lives in Montreal and its surrounding areas, and this has been the case for much of Quebec’s modern history.  Montreal is also where the Anglo population of Quebec has become concentrated.

When Bill 101 was passed by the Parti québécois government of René Levésque in 1977, there was a mass panic on the part of Anglophones, and they streamed out of Montreal and Quebec, primarily going up the 401 highway to Toronto.  My family was part of this.  But we ultimately carried on further, to the West Coast, ultimately settling in Vancouver. At one point in the 1980s, apparently Toronto was more like Anglo Montreal than Montreal.

Meanwhile, back in the metropole, nasty linguistic battles dominated the late 1980s.  This included actual violence on the streets.  But there were also a series of court decisions, many of which struck down key sections of Bill 101.  This, in turn, emboldened a bunch of bigots within the larger Anglo community, who complained of everything, from claiming Quebec wasn’t a democracy to, amongst some of the more whacked out ones, that the Anglos were the victim of ethnocide (I wish I was kidding).

But, in the 30 years since, much has changed in Montreal.  The city settled into an equilibrium.  And I would posit that was due to the economy.  Montreal experienced a generation-long economic downturn from the 1970s to the 1990s.  In the mid-90s, after the Second Referendum on Quebec sovereignty failed in 1995 (the first was in 1980), the economy picked up.  New construction popped up everywhere around the city centre, cranes came to dominate the skyline.  And then it seeped out into the neighbourhoods.  By the late 90s/early 2000s, Montreal was the fastest growing city in Canada.  It has since long since slowed down, and Montreal had a lot of ground to catch up on, in relation to Canada’s other two major cities, Toronto and Vancouver.  But the economic recovery did a lot to stifle not just separatism, but also the more radical Anglo response.

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2013 editorial cartoon from the Montreal Gazette.

Last week, the Montreal Gazette published an editorial on the 40th anniversary of Bill 101.  It was a shocker, as the newspaper was central to the more paranoid Anglo point-of-view, even as late as the mid-2000s.  But, perhaps I should not have been surprised, as it was written by eminent Montreal lawyer, Julius Grey.  He is one of the rare Montrealers respected on all sides.  At any rate, Grey (who was also the lawyer in some of the cases that led to sections of Bill 101 being invalidated), celebrates the success of the Charte de la langue française.  It has, argues Grey correctly, led to a situation where, in Montreal, both French and English are thriving.  He also notes that there is much more integration now in Montreal than was the case in the 1970s, from intermarriage to social interaction, and economic equality between French and English.  Moreover, immigrants have by-and-large learned French and integrated, to a greater or lesser degree, into francophone culture.  Many immigrants have also learned English.

But the interesting part of Grey’s argument is this:

On the English side, dubious assertions of discrimination abound. It is important for all citizens to be treated equally, but often the problem lies in the mastering of French. The English minority has become far more bilingual than before, but many overestimate their proficiency in French, and particularly when it comes to grammar and written French. By contrast, francophones tend to underestimate their English.

In other words, speaking French is an essential to life in Montreal.  And Anglos, I think, are more prone to over-estimating their French-language skills for the simple fact that it’s common knowledge one needs to speak the language.

Grey goes onto make an excellent suggestion:

These difficulties could be eased by the creation of a new school system, accessible to all Quebecers, functioning two-thirds in French and one-third in English. Some English and French schools would exist for those who do not wish to or cannot study in both languages, although most parents would probably prefer the bilingual schools.

However, this would never fly.  The one-third English does not bely the demographics of the city (let alone the province, and I really don’t see the point of learning English in Trois-Pistoles).  The urban area of Montreal is around 4 million (the population of Quebec as a whole is around 8.2 million).  There are a shade under 600,000 Anglos in the Montreal region, largely centred in the West Island and southern and western off-island suburbs.  That means Anglos are around 15% of the population of Montreal.  The idea that Montreal is bilingual is given lie by these numbers.

Nonetheless, there is merit to this argument of an English-language curriculum in Quebec’s public schools (including in Trois-Pistoles).  Like it or not, English is the lingua franca of the wider world, and global commerce tends to be conducted in that language.  There is also the fact of the wide and vast English-language culture that exists around the globe.  One of the things I enjoy about my own partial literacy in French (one that has certainly been damaged by not living in Montreal anymore) is the access to francophone culture, not just from Montreal and Quebec, but the wider francopohonie).

For any group of people or individual, there is a lot to be learned from bilingualism (or, multi-linguality).  In Montreal (and Quebec as a whole), it could ensure that the city’s economic recovery in the past two decades continues.  Along with this economic recovery has been a cultural renaissance in the city, in terms of music, film, literature, and visual arts.  It is a wonderful thing to see Montreal’s recovery.  And I want it to continue.

Update: Commemorating the Victims of the Irish Famine in Montreal.

May 29, 2017 § Leave a comment

Last week, the news out of Montreal was that the piece of land the Irish Memorial Foundation sought to create a proper memorial of the mass grave of Irish Famine victims had been sold to Hydro-Québec, which sought to build a power sub-station there, ironically to serve the burgeoning redevelopment of Griffintown.

But all is well that ends well, apparently.  On Friday, Hydro-Québec and the Ville de Montréal issued a joint press release saying that they, along with Montreal’s Irish community, had come to an arrangement to see the redevelopment of a memorial to the 6,000 victims in that grave under what is now Bridge St.

And, frankly, it is about time that this project got underway.

 

(Not) Commemorating the Irish Famine in Montreal

May 25, 2017 § 6 Comments

The Irish Famine was one of the great humanitarian disasters of the 19th century. A blight upon the potato crop, combined with British malfeasance, brought about a crisis that saw Ireland lose around 25% of its population between 1845 and 1852.  One million people died.  Another million emigrated.  This was the birth of the Irish diaspora as we know it today.

 

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Famine refugees in Ireland (woodcut)

Montreal is one of the great cities of the diaspora, even if most of the Irish world doesn’t know this.  Something like 40% of Quebecers have Irish heritage.  And the Irish have long been recognized as one of the ‘founding peoples’ of the city.  The flag of the Ville de Montréal features the flowers of each of the ‘founding peoples’ of the city: the French, English, Scots, and Irish, and a cross of St. George.  The landscape of the city is littered with remembrances of the Irish, from rue Shamrock by Marché Jean-Talon in the North End (where the old Shamrocks Lacrosse Club stadium was) to Loyola College (now part of Concordia University) and rue Dublin in Pointe-Saint-Charles.

 

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The flag of the Ville de Montréal

During the Famine, the city was inundated with refugees.  Even with a quarantine station on Grosse-Île, up the St. Lawrence River near Quebec, the sick and the dying still made it downriver to Montreal. They ended up in fever shacks on Pointe-Saint-Charles, just across the Lachine Canal from Griffintown.  Upwards of 6,000 of them were dumped in a mass grave that went largely unmarked and forgotten until 1859, when a bunch of Irish construction workers, building the Victoria Bridge, unearthed them.  The workers erected a huge black rock to mark the grave.

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The Black Rock

Don Pidgeon was the long-time historian of the United Irish Societies of Montreal, until he died last year.  He liked to argue that the rock was the birth place of Irish Montreal.  It was largely due to him that the Black Rock has been preserved and cared for.  For as long as I can remember, the Irish community of Montreal sought to create a proper memorial park to commemorate the Famine dead.  The Black Rock currently sits on an island in the middle of Bridge St., the Montreal approach to the Victoria Bridge, near where Goose Village once stood.  During rush hour, Bridge St. is congested and car-heavy.  It is no way to commemorate the dead.

Montreal is the only major diaspora city that lacks a Famine Memorial.  This is shocking and so very typically Montreal in many ways.  Montreal exists as it does today in large part due to the inundation of the Irish in the early 19th century.  This is true both demographically, but also infrastructurally.   The Irish built the bulk of the city’s 19th century infrastructure: the Lachine Canal, the railways, Victoria Bridge, the buildings and factories, and their muscle dredged the Montreal harbour, expanding it for bigger and bigger cargo ships.  They were also a key constituency of the industrial working classes in the 19th century.  They were present at the beginnings of the Canadian industrial revolution in Griffintown, and they helped power the city into the industrial centre of Canada. The influx of Irish also meant that for a brief period in the second half of the 19th century, English-speaking people were the majority of the population in the city.  And while the Famine is not the means by which all the Montreal Irish got there, it is a central story to the Irish in Montreal.

This is true of both the Famine refugees, but also the Irish community that was already there.  St. Patrick’s Basilica opened its doors on 17 March 1847, at the very start of the worst year of the Famine, Black ’47.  But that the Irish could construct a big, handsome church on the side of Beaver Hall Hill in 1847 also signifies the depth of the roots of the Irish in Montreal.  Even as early as the 1820s, there was a firmly ensconced Irish population in the city.  But when the flood gates opened and the refugees began streaming in later that spring of 1847, the Montreal Irish got to work.  They donated large sums of money to the care of their brethren, they volunteered to work in the fever sheds, they helped the survivors set up in Montreal (it is worth noting that the same was true of the rest of the city’s population, whatever its ethnic background).

In short, the years of the Irish Famine were central to the development of Irish Montreal.  And perhaps more to the point, following the Famine, Irish emigration to Montreal (and Canada as a whole), dried up.  Thus, in many ways, the Irish of Montreal were able to integrate and assimilate into the wider city.  They shared a language with the economically dominant group, a religion with the numerically dominant.  And the growing stability of the population aided in this process.  In short, in some ways, the Irish experience was not as fraught in Montreal as it was in other diasporic locations, where nativism and anti-Irish sentiment held sway.

 

The Montreal Irish Memorial Park Foundation kicked into gear last year, with its plan  to build a proper memorial.  The goal, according to the Foundation’s website, is to create a memorial park that would include playing fields for Irish sports, a theatre, and a museum on the site.  This park would be strategically located, and presumably would be connected to the Lachine Canal National Historic Site nearby, which is itself a heavily-used park.

The Foundation appears to have had all of its ducks lined up, with support from the Irish community, corporate Montreal, and the Mayor’s office.  The Irish Embassy in Ottawa was also supportive, willing to kick in some money (as it had with the Toronto Famine Memorial).

And then, a few weeks ago, the land that it proposed to acquire for the park was sold by the Canada Lands Company (a Crown corporation that deals with public land) to Hydro-Québec, which wants to build a sub-station there, ironically due to the massive redevelopment of Griffintown.  And while there is allegedly a clause in the sale requiring Hydro-Québec to build a monument to the Famine dead, that’s cold comfort.  Who is going to go look at a monument along a busy road next to an sub-station?

And so, at least for now, the dream of a proper memorial to the Famine refugees in Montreal is dead.  This year marks the 375th anniversary of the founding of Montreal, but it is also the 160th anniversary of Black ’47.

I have a hard time believing that something like this would happen in any other city.  A project with community, corporate and political support got derailed by two Crown corporations.  I don’t quite understand how this could have come as a surprise, as in, how did the Foundation not know that Canada Lands was negotiation with Hydro-Québec?  Then again, this is Montreal, so that is also entirely within the realm of possibility.  And this entire affair is so typically Montreal.