What is a Canadian? One answer would be, any person with Canadian citizenship. That is probably a sufficient answer for most people. On that basis, almost every Western Canadian qualifies as a real Canadian. .But what if the question – “What is a Canadian?” – was asked, instead, about the country’s national identity? Do Westerners qualify as Canadians under the criteria of Canadian national identity? The answer to this question is more problematic..A nation’s identity refers to the way in which its citizens see themselves as being distinct from citizens of other countries. In his book about America’s national identity entitled “Who Are We?”, the late Harvard political scientist Samuel P. Huntington wrote, “Identity is an individual’s or a group’s sense of self. It is a product of self-consciousness, that I or we possess distinct qualities as an entity that differentiates me from you and us from them.” He adds that, “Identities are imagined selves: they are what we think we are and what we want to be.” .Identity, in other words, is how we think of ourselves in relation to others..It should not just be assumed that since Westerners live in a geographical part of Canada that they automatically embrace Canada’s national identity, or national myths. Instead, this matter requires careful analysis. The person who has done the most thinking on this question is political scientist Barry Cooper of the University of Calgary. As it turns out, he believes that the political identity of Westerners is different from that of Eastern Canadians. In his view, what is commonly referred to as “Canadian identity” is actually a concept that is primarily derived from – and relevant for – southern Ontario..In 1984, Cooper wrote a groundbreaking academic article addressing this issue – “Western Political Consciousness” – that was published in the book “Political Thought in Canada” edited by Stephen Brooks. In my opinion, this article should be required reading for all serious students of Canadian politics..To understand the question of national identity, it is essential to look at Canadian history. The first major wave of English-speaking settlement into Canada consisted of colonists who had supported British imperial authority in the American War of Independence. These colonials wanted to continue to live under British rule and therefore migrated to southern Ontario (formerly Upper Canada) and the Maritimes. They were known as “Loyalists.”.A generation later, these same people and their children had to defend themselves against American incursions during the War of 1812. Because of their conflicts with and hostility towards the United States, the Loyalists of southern Ontario developed what Cooper calls a “garrison mentality”, whereby they saw themselves as a beleaguered community, constantly on guard. This concept of the garrison became their “imaginative reality,” or how they understood their community in relation to the rest of the world..The experience of these early residents of Ontario, first as refugees from hostile Americans, then as defenders of their land against American invasion, explains the origin and prevalence of anti-American sentiment in Canada. .Due to the demographic and political preeminence of southern Ontario within Canada, its own identity became the basis for Canadian national identity. As Cooper writes, “Canada, the imaginative reality centred in the Loyalist heartland, became Canada the political reality.” In other words, “there is indeed a Canadian identity, but it is restricted to the Loyalist heartland.”.However, the garrison mentality of southern Ontario did not take hold in the West. The people of the western provinces had different historical experiences than those of southern Ontario and therefore developed a different imaginative reality: “Western regional identity, to the extent that it is distinct from ‘Canadian’ identity, refers to distinct experiences expressed by way of distinct symbols and themes.”.The stories of the West are different from those of Ontario, and that is important according to Cooper: “Stories, including the systematic stories we call history, reveal meanings, local and particular ones first of all, and through them general and universal ones. History, too, is a source of identity; historical literature also shows who we are and where is here because it recounts what was done and said.”.Consequently, since the West does not see itself as a transplanted Ontario garrison, it is not imaginatively part of Canada. That is, because the historical experiences of Westerners were so different from those of southern Ontario, Westerners don’t share with Ontarians the same understanding of what it means to be Canadian..This has implications for the idea of national unity. As Cooper puts it, “national unity is a symbol expressing ‘Canadian’ identity, the identity of the Loyalist heartland.” That is to say, it’s not truly “national” at all. Instead, it largely involves advancing the regional interest of a certain part of Canada (i.e. Ontario) under the guise of what’s best for all of Canada..Many Westerners have a strong regional identity and therefore feel a closer bond with the West than with Canada as a whole. This is fundamental to Western imaginative reality. Cooper explains as follows: “Regional identity is at the heart of Western political consciousness. For many Westerners, as for many francophone Quebecers, the significant public realm is not Canada, but the region or province. Canada for them is, first and perhaps last, a legal structure that performs certain administrative functions. It is not first of all a collective political reality, nor an important source of meaning or pride, save under exceptional circumstances. In contrast, the region, the West, carries a constant and positive emotional valence: it is here and us.”.Of course, not all Westerners identify more closely with the West than with Canada as a whole – but many of us do. For us, Cooper’s analysis explains something that we have sensed but were previously unable to clearly understand and articulate. That is, the idea of Canadian identity presented to us expresses a different understanding of the country than the one we actually experience ourselves. .Westerners have long felt left out of important political and economic decisions in Canada. Historically, many federal policies were enacted at the expense of the West – with the National Energy Program being the quintessential example. But according to Cooper’s analysis, Westerners have also been left out of the common meaning of Canadian identity. Looked at from this perspective – that is, the perspective of national identity – it is not too much to ask, are Westerners really Canadians?.Michael Wagner is columnist for the Western Standard. He has a PhD in political science from the University of Alberta. His books include ‘Alberta: Separatism Then and Now’ and ‘True Right: Genuine Conservative Leaders of Western Canada.’
What is a Canadian? One answer would be, any person with Canadian citizenship. That is probably a sufficient answer for most people. On that basis, almost every Western Canadian qualifies as a real Canadian. .But what if the question – “What is a Canadian?” – was asked, instead, about the country’s national identity? Do Westerners qualify as Canadians under the criteria of Canadian national identity? The answer to this question is more problematic..A nation’s identity refers to the way in which its citizens see themselves as being distinct from citizens of other countries. In his book about America’s national identity entitled “Who Are We?”, the late Harvard political scientist Samuel P. Huntington wrote, “Identity is an individual’s or a group’s sense of self. It is a product of self-consciousness, that I or we possess distinct qualities as an entity that differentiates me from you and us from them.” He adds that, “Identities are imagined selves: they are what we think we are and what we want to be.” .Identity, in other words, is how we think of ourselves in relation to others..It should not just be assumed that since Westerners live in a geographical part of Canada that they automatically embrace Canada’s national identity, or national myths. Instead, this matter requires careful analysis. The person who has done the most thinking on this question is political scientist Barry Cooper of the University of Calgary. As it turns out, he believes that the political identity of Westerners is different from that of Eastern Canadians. In his view, what is commonly referred to as “Canadian identity” is actually a concept that is primarily derived from – and relevant for – southern Ontario..In 1984, Cooper wrote a groundbreaking academic article addressing this issue – “Western Political Consciousness” – that was published in the book “Political Thought in Canada” edited by Stephen Brooks. In my opinion, this article should be required reading for all serious students of Canadian politics..To understand the question of national identity, it is essential to look at Canadian history. The first major wave of English-speaking settlement into Canada consisted of colonists who had supported British imperial authority in the American War of Independence. These colonials wanted to continue to live under British rule and therefore migrated to southern Ontario (formerly Upper Canada) and the Maritimes. They were known as “Loyalists.”.A generation later, these same people and their children had to defend themselves against American incursions during the War of 1812. Because of their conflicts with and hostility towards the United States, the Loyalists of southern Ontario developed what Cooper calls a “garrison mentality”, whereby they saw themselves as a beleaguered community, constantly on guard. This concept of the garrison became their “imaginative reality,” or how they understood their community in relation to the rest of the world..The experience of these early residents of Ontario, first as refugees from hostile Americans, then as defenders of their land against American invasion, explains the origin and prevalence of anti-American sentiment in Canada. .Due to the demographic and political preeminence of southern Ontario within Canada, its own identity became the basis for Canadian national identity. As Cooper writes, “Canada, the imaginative reality centred in the Loyalist heartland, became Canada the political reality.” In other words, “there is indeed a Canadian identity, but it is restricted to the Loyalist heartland.”.However, the garrison mentality of southern Ontario did not take hold in the West. The people of the western provinces had different historical experiences than those of southern Ontario and therefore developed a different imaginative reality: “Western regional identity, to the extent that it is distinct from ‘Canadian’ identity, refers to distinct experiences expressed by way of distinct symbols and themes.”.The stories of the West are different from those of Ontario, and that is important according to Cooper: “Stories, including the systematic stories we call history, reveal meanings, local and particular ones first of all, and through them general and universal ones. History, too, is a source of identity; historical literature also shows who we are and where is here because it recounts what was done and said.”.Consequently, since the West does not see itself as a transplanted Ontario garrison, it is not imaginatively part of Canada. That is, because the historical experiences of Westerners were so different from those of southern Ontario, Westerners don’t share with Ontarians the same understanding of what it means to be Canadian..This has implications for the idea of national unity. As Cooper puts it, “national unity is a symbol expressing ‘Canadian’ identity, the identity of the Loyalist heartland.” That is to say, it’s not truly “national” at all. Instead, it largely involves advancing the regional interest of a certain part of Canada (i.e. Ontario) under the guise of what’s best for all of Canada..Many Westerners have a strong regional identity and therefore feel a closer bond with the West than with Canada as a whole. This is fundamental to Western imaginative reality. Cooper explains as follows: “Regional identity is at the heart of Western political consciousness. For many Westerners, as for many francophone Quebecers, the significant public realm is not Canada, but the region or province. Canada for them is, first and perhaps last, a legal structure that performs certain administrative functions. It is not first of all a collective political reality, nor an important source of meaning or pride, save under exceptional circumstances. In contrast, the region, the West, carries a constant and positive emotional valence: it is here and us.”.Of course, not all Westerners identify more closely with the West than with Canada as a whole – but many of us do. For us, Cooper’s analysis explains something that we have sensed but were previously unable to clearly understand and articulate. That is, the idea of Canadian identity presented to us expresses a different understanding of the country than the one we actually experience ourselves. .Westerners have long felt left out of important political and economic decisions in Canada. Historically, many federal policies were enacted at the expense of the West – with the National Energy Program being the quintessential example. But according to Cooper’s analysis, Westerners have also been left out of the common meaning of Canadian identity. Looked at from this perspective – that is, the perspective of national identity – it is not too much to ask, are Westerners really Canadians?.Michael Wagner is columnist for the Western Standard. He has a PhD in political science from the University of Alberta. His books include ‘Alberta: Separatism Then and Now’ and ‘True Right: Genuine Conservative Leaders of Western Canada.’
