(begun December 6, 2019, completed just before International Women’s Day)
Today is the 30th anniversary of the massacre at the École Polytechnique in Montreal. That first mass shooting in Canada (it remains the deadliest). Every year on December 6th since then, there have been public remembrance services for the women who died that day and renewed calls for vigilance and for greater equality. Memorials have been set up in various cities across Canada.
Since then, mass shootings in North America have become more frequent and their targets more varied: children in schools, concert goers, Muslims, Jews, party-goers, journalists, women again. As if the fearful, the isolated, the helplessly angry know that education and music and diversity are agents of peace and freedom – or can be. Admittedly, artists and musicians can bring people together for nefarious purposes as well as for good ends. And partiers can dance for and with everyone, or band together to exclude.
One can pray for the death of enemies—and thus inevitably become more inclined to bring those prayers to fruition—or one can pray for strength and peace for all neighbours, regardless of skin color or ideology or accident of citizenship and inherited traditions.
In the end, we can choose to smolder in our house of hatred or throw open windows and doors to let the heart embrace beauty however it is embodied. We can choose to embrace the dignity and worth of every human being or recast some humans as enemies. Those choices are, admittedly, strongly shaped by those we happen to be in relationship with, not to mention surrounding circumstances that influence what worldview we find most compatible and safe. Yet, surely, at some point, we can reach for sufficient maturity to reflect on how we might play the cards that have been given us.
What I fail to understand is how we as human beings dare to ascribe superiority and merit to those characteristics we can impossibly choose. Why should I as a woman be deemed unworthy of some privilege that men claim as a birthright? (For a detailed example of “birthright” privilege, read Price of Honour by Jan Goodwin)
I did not choose to be born as a woman any more than my brothers chose to be born as men. Neither I nor they are justified in levelling blame or in boasting about either bodily state. Nor did I earn my whiteness that I should have reason to be proud of it. Equally I should not accept reprimand for my pigmentation or lack thereof.
Now what I do with the current privilege (or disadvantage) of any of my birthrights is another matter. Part of acquiring wisdom and equanimity as we live through each day is learning how to differentiate between what we might be responsible for and what we’re not. Then follows the need for courage to act in ways that matter, according to values that have come to be recognized as universal—e.g. the preciousness of every human life, compassion, the right to have basic human needs met, etc.
More difficult is thinking through what others are responsible for. Our own circumstances we know and our own motives we can learn to understand if we take the time and effort. The circumstances and motives of others? Not so much. Let there be compassion and patience in abundance before we dare to judge.
A personal story: on December 6, 1989, the day that Marc Lepine entered the École Polytechnique and fatally shot 14 women, six of them in a mechanical engineering class, I was back in university, as a mature student. I no longer recall my reactions that day, or my reactions in the following year when the first anniversary of the shooting took place. Mostly I was preoccupied with trying to balance the demands of being a parent to teen-agers, a daughter to my elderly and increasingly ill parents, a wife to my husband, and a student in PhD studies.
In the midst of that stew of obligations, I met a fellow graduate student (J), likewise a mature student with many family demands, but from a very different cultural background and set of circumstances over which she had as little choice as I had over mine. She was Indigenous, and I had grown up in a milieu of unspoken and even unconscious prejudice, although during a few years on the board of MCC Saskatchewan, I had heard enough about the experiences of Indigenous peoples to provoke some serious re-thinking.
Nevertheless, I was still quite unprepared for J’s angry response to colonial attitudes in the literature we were reading, literature that I had grown up enjoying and even revering. I felt seared by J’s bitter resentment of white privilege and confused about our Canadian history.
Just what led to our choosing to have a long lunch together, I hardly know. Perhaps it was the need to function together in a small graduate seminar class, or maybe, through class discussion, we had glimpsed the possibility of common ground. I don’t recall who offered the invitation. As it turned out, that luncheon was an eye-opener for us both.
I listened to her talk about her father, a runner of real prowess, who earned an Olympic medal which he was not allowed to keep—how was it that the Indian agent felt empowered to confiscate it? That seems like such an act of gratuitous humiliation. I heard bits of J’s personal story that moved me deeply. How had she been able to become a conscientious mother and diligent, brilliant graduate student? I gained a new respect for her courage in overcoming disadvantages that I could only dimly comprehend. I felt sure that I could not have done the same.
On the other hand, J was startled to realize that my background had not been unbroken privilege. She had not known that Mennonites also revered the land, although differently than Indigenous peoples, or that our history included the Russian Revolutions, violent fragmentation of families, and desperate flight to different countries. As I talked of my parents’ regret over the loss of what they considered their homeland and their struggle to adjust to a different country and a different culture, she sympathized.
Did all misunderstandings disappear at once? No. Did I learn everything I needed to know in order to understand the lives of Indigenous peoples? Not even close. But I did learn to appreciate something of J’s viewpoint in subsequent classes and could hear her contributions without bristling inwardly. I have since followed her scholarly contributions with interest.
Reflecting on that experience, now decades ago, as long ago as the massacre at École Polytechnique, I wonder how long we need to keep memorializing that tragic event. Could we balance the retelling of that awful day by celebrating some event, some occasion in which diverse people had come together in peace and laughter?
I know, our calendars are already full, what with holidays from several religious traditions, special days such as International Women’s Day, Vimy Ridge Day, Groundhog Day, National Tartan Day, and whatever label we use to make sure that we get a long weekend in February.
Anniversaries are meaningful, whether personal (that first real kiss, the death of a family member) or national or even international. And I do not wish to denigrate them. Furthermore some horrors are so dehumanizing that we must remember them lest we repeat them. That had been the intent of Remembrance Day. What I fear is that we foster antipathy to perceived enemies or somehow, unwittingly I hope, glorify violence. Perhaps what I wish for is a continued, daily awareness that the most basic, efficacious response to violence is learning to see the Other as friend.
Let’s share tea and break bread (or muffins) together more often than we light candles.