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Religious prejudice, racism and xenophobia in Ontario also involved persecution and discrimination against Sikhs, Hindus, Muslims, Buddhists and other non-conforming creed groups, including atheists and agnostics. In 1951, a Jewish man challenged a restrictive covenant preventing property from being sold to anyone of “the Jewish, Hebrew, Semitic, Negro or coloured race or blood.” The Supreme Court of Canada declared the covenant void because, among other reasons, it was unclear. There were restrictions on where Jewish people could live or buy property. Signs posted along Toronto beaches stated “No Dogs or Jews Allowed.” Many hotels and resorts had policies prohibiting Jewish people as guests. "None is too many" was the response of a high-level Canadian government official when asked how many Jewish people should be accepted as immigrants, at the time of the Nazi persecution of Jewish people. Jewish Canadians have long been subjected to legalized forms of antisemitic discrimination. This was sometimes made worse because of intersecting ethnic and race-based prejudice and discrimination. Christian minorities in Ontario such as Mennonites, Jehovah’s Witnesses, Seventh Day Adventists, Hutterites, Eastern Orthodox and Evangelicals often faced more intense creed-based prejudice and discrimination because others saw these beliefs as heretical. ĭifferences between Christian denominations (mainly Protestants and Catholics) was another main source of tension and discrimination among people in Ontario in the past. I do not think as a matter of fact, that the country ought to continuously protect a class of people who are able to stand alone…Our objective is to continue until there is not a single Indian in Canada that has not been absorbed into the body politic and there is no Indian question, and no Indian Department, that is the whole object of this Bill.” – Duncan Campbell Scott, Deputy superintendent of the Department of Indian Affairs (1913-1932).
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“I want to get rid of the Indian problem. “The happiest future for the Indian race is absorption into the general population, and this is the object and policy of our government…” The effects of policies like the forced residential schooling of over 150,000 First Nation, Inuit and Métis children across the country, including in many places in Ontario, are still being felt today. Suppressing and outlawing Indigenous spiritual practices and traditions was an integral part of a broader colonial project to “Christianize and civilize” Indigenous peoples. They form at present non-dominant sectors of society and are determined to preserve, develop and transmit to future generations their ancestral territories, and their ethnic identity, as the basis of their continued existence as peoples, in accordance with their own cultural patterns, social institutions and legal system.” – Jose R. “Indigenous communities, peoples and nations are those which, having a historical continuity with pre-invasion and pre-colonial societies that developed on their territories, consider themselves distinct from other sectors of the societies now prevailing on those territories, or parts of them. Historians note that for much of Ontario’s and Canada’s history “to be a (proper) Canadian one had to be a (proper) Christian.” People belonging to minority creed communities faced significant, and in some cases severe, persecution and discrimination.Īmong the most egregious historical examples of legally permitted discrimination based on creed and race were the sustained Canadian government efforts to assimilate Indigenous peoples over the 19 th and 20 th centuries, particularly following the introduction of the Indian Act in 1876.
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Ontario laws have long recognized ideals of religious freedom, even if interpreting and applying these in the past in selective and discriminatory ways that did not protect, or seek to protect, religious equality. There has always been creed diversity in Ontario.