Before European conquest in North America, the continent was home to innumerable Indigenous nations. These nations endured centuries of concerted efforts at cultural and physical genocide. British people who remember them at all may even remember them by the derogatory and confusing term 'Indians,' based on the misapprehension of early explorers that they had sailed around the world and found India. Going forward in this article, I will refer to them using the preferred polite terminology of the old Canadian regime, as 'First Nations'. Insofar as modern British people know them, it as a further example of NWO brutality to contrast with the old order's enlightenment. However, the old order's enlightenment is greatly exaggerated. Proper respect for the First Nations of North America and their struggles requires more context than the subject is often treated with in modern British writing.

I understand that writing this article in the manner I intend will be upsetting to many British people, who will assume I am engaged in apology for the crimes of the NWO and 'what-about-ism'. That is the farthest thing possible from my intent. What I firmly believe is that if we hope that the new order that eventually replaces the New World Order is finally, at long last, a good and decent one, then we British people need to squarely face the truth about our own past.

The British Empire was built on a foundation of generations of systemic brutality and innumerable crimes against humanity. It certainly was a product of its times and not materially different from what other imperial powers of the day were doing, but that doesn't make it right. The treatment of North America's First Nations is emblematic of that history. If we don't face and atone for this dark history, if we don't strive for moral clarity, then we are in no way prepared to prevail in our fundamentally moral struggle against the New World Order.

I will admit that I do not have the proper expertise or training to write about the history and culture of the First Nations of Cascadia. Sadly, I am not aware of any British academic alive with that expertise. When I was in Cascadia, I made a deliberate effort to get out to several First Nations communities in the West-Central region, both coastal and inland, spend time with them, and talk to their elders to the extent they were willing to trust me. I met many wonderful First Nations people who are striving to keep their culture and legacy alive under harsh conditions who privileged me by sharing their knowledge. This extremely modest effort on my part is certainly not a substitute for serious study, and yet, I feel it is past time to make some effort on this blog to pass on something of what I have learnt.

The Common word for 'aboriginal nation' is 'nar hitalys nax', literally 'the old tribes', when referring to them in a respectful or official way, or 'nar etirek nax' in much regular speech, 'the old, worn-out, broken tribes'. The government uses the former terminology officially but tacitly encourages the latter, and that is how the NWO government would like people to think of various ethnic communities around  the world whose situation is similar to that of the First Nations of Cascadia. In Common, i refer to them as 'nar Ates Nax', a direct calque of First Nations.

Historical Context

There is much to write about the history of the First Nations of North America. I cannot do the topic justice for this article, and yet, I feel it is tremendously important to give this bit of context so that the reader has a chance to understand the full, crushing disappointment of the current situation.

The first contact of Europeans with the First Nations of the Americas was in 1492. This immediately kicked off a history of dispossession from their lands, enslavement and genocide that proceeded relentlessly for centuries as European people swept across the American continents with their overwhelming technological advantage, especially in weapons, and deadly diseases for which the native people had no defence. European explorers started to appear and make contact with the peoples of the Pacific Northwest region  of North America around 1774. In general, the First Nations of Cascadia were contacted much later than the people of the East. Their reduced time in contact with Europeans surely was a major factor in the relative health of many of these First Nations communities today, relative to more southeasterly communities.

The societies of the Pacific Northwest, today's West-Central Cascadia (WCC), were known for their complex social structure, rich cultures, mastery of advanced crafting, and the absolutely gorgeous, abstract aesthetic of their exquisite art and craftsmanship. The WCC region was, and despite the ravages of climate change remains, a lush and productive region, which fostered prosperous societies.

Contact with Europeans was absolutely devastating, first and foremost for the Old World diseases the Europeans brought against which the Indigenous population had no resistance. The death tolls from disease were staggering, with some communities losing more than 75% of their people in a very short time. This severe shock, combined with the Europeans' technologically superior weapons, meant that the comparatively peaceful Indigenous population had little chance to effectively fight back against the invaders.

The whole WCC area was settled primarily by the British and their American offshoots. As time went on, these societies shifted incrementally away from the frank embrace of violence and conquest that characterised the ancient world to a veneer of higher morality, meaning they increasingly needed ideological fig leaves to manage the cognitive dissonance of perpetrating their crimes against the peoples they colonised and enslaved. Ideas such as racial superiority and 'manifest destiny' became increasingly important, and efforts were made to present a veneer of fair treatment.

With the British, this manifested partly in the form of treaties intended to coerce the First Nations people to consent to the theft of their lands and their relegation to tiny 'reservations' on less desirable plots of land, treaties which were frequently violated with impunity when the British realised that they had promised something to the First Nations people that they later wanted to take. The British and later their Canadian successors used to promote a mythology of equitable treatment as a cover for genocide in all but name, but it was all a thin tissue of comforting lies they told themselves in order to be able to feel good about their enterprise of conquest. In particular in Cascadia, many First Nations did not sign treaties and eventually advanced legal claims for virtually the entirety of the Canadian part of Cascadia. This will become important later.

The Canadians in particular conceived a diabolical scheme to fully assimilate or destroy the Indigenous population of Canada and eliminate the moral and legal risk that the continued existence of First Nations with a claim to the land represented. They developed a system of 'residential schools', run by Christian churches. First Nations children were forcibly removed from their parents and communities and relocated to these schools that could be hundreds of kilometres away from their homes, where they were harshly punished for speaking their own languages, and forced to assimilate to 'Canadian' culture.

There is a mountain of proof that horrific physical and sexual abuse of children occurred in these institutions on a routine basis. Hundreds of children are believed to have died in the harsh custody of the churches and simply been buried in unmarked graves.This experience profoundly scarred generations of First Nations people, leaving their languages barely clinging to life, with many whole languages eventually becoming extinct. Residential schools declined over time and the last one closed in 1996. In 2008, the Canadian government issued an apology to the First Nations of Canada for its role in the residential school system.

We British cannot absolve ourselves of the crimes committed by the Canadian State, however, because that state was a part of the British Empire for much of the time that these abuses occurred and the attitudes of the Canadians were entirely consonant with British opinion at the time and very much aligned with the types of crimes the British Empire was committing against local populations around the world.

Late Pre-Collapse Period

The fundamentally racist relationship of the Canadian state with its First Nations populations only slowly ameliorated. It was only later in the 20th century that Indigenous Canadians were even allowed to vote in elections. By the turn of the 21st century, there was a definite shift in public and official attitudes towards Canada's First Nations, led by the efforts of Indigenous activists. Pervasive, systemic racism and oppression remained, but the courts became more favourable to Indigenous claims, and society at large began to recognise that the Canadian state was built on the unceded lands of various First Nations.

Indigenous land claims in Canadian Cascadia (British Columbia, or 'BC' of the time) began to be consequential to public works projects like oil pipelines, which for practical purposes required First Nations consent to be built through their claimed lands. Where virtually all of BC was subject to a land claim, this became a very relevant political fact.

When we in what is left of the 'free world' think about the First Nations of North America at all, it is to contrast the comparative enlightenment of this latter time, the first steps towards truth and reconciliation, and the incipient but unrealised promise of finally achieving some degree of material restitution with the cruel repudiation of these rights and obligations by the New World Order. When we look at the entire context, though, we can see that while the serial cultural genocide of the Order is truly reprehensible, the comparison is not quite so morally clear-cut as it is often presented.

Cascadia and the New World Order

Globalism is fundamentally hostile to the concept of Indigenous title to land. At the core of Globalism is the idea that rights inhere to humanity as a whole, and the planet, and secondarily to individual humans, with no rights at all inhering to groups. Globalism believes that humanity is in a crisis for its very survival, and that the concept of national sovereignty is the root cause of that threat which must be extinguished.

From a Globalist intellectual perspective, there is little difference whether those national groups are powerful groups possessing sovereignty over land, or victimised, disadvantaged groups without control over their lands. If the wrongs committed against disadvantaged groups were righted, they would move into the former category and directly participate in the destruction of the world, per Globalist ideology - furthermore, their title to their land complicated the free movement of populations that the Globalists held to be a fundamental human right and a necessity to adapt to catastrophic climate change and environmental degradation,

The anti-Native-title bent of Globalism aligned the Globalists more with the Cascadian Right wing of the time, but in almost every other cultural respect, the Globalists had a greater affinity for the Left, and the above beliefs about Aboriginal title were initially quite problematic for the Globalists' efforts to gain support amongst people who were otherwise quite willing to embrace the Globalist call to extinguish national sovereignty. The early Globalists dealt with this dissonance by initially downplaying this aspect of their beliefs.

As time went on and Cascadia was initially founded as a Globalist-ruled State, even prior to the founding of the New World Order, this aboriginal title immediately became a problem under the legal system the Cascadians inherited, as the Globalist government had to contend with court decisions in favour of the First Nations people of the former BC. These rulings significantly empowered the claims of First Nations people in the American part of Cascadia as well.

The Globalists initially dealt with this problem incrementally, declaring an ongoing state of emergency due to the circumstances of the Global Collapse to avoid having to honour or deal with any questions of aboriginal title. in the meantime, the Globalists slowly turned public opinion against the First Nations through propaganda and the normalisation of negative and hateful speech towards the rights of these communities.

During the founding of the New World Order, the Cascadians took the opportunity to void all treaties and obligations they had inherited from the Canadian and American States in their new State Charter, saying that any type of 'international' agreement not sanctioned by New World Order law was void and illegal to enforce - therefore, all Aboriginal treaties were similarly voided and non-binding to the Cascadian State or the New World Order. This move was presented as simple compliance with the Seattle Declaration (see 'Foundational Documents of the New World Order' in the attachments below).

At this point there was a profound shift in the way the Cascadian State handled its First Nations. The lack of public backlash to the abrogation of all treaties sent a clear message that the government no longer needed any kind of moral fig leaf for their treatment of First Nations. They started baldly stating the Globalist argument against aboriginal title and started enacting 'nar Xafájsy nar Hitalys Nax', 'the Old Tribes Reforms'. Cascadia explicitly abolished all land claims, and reformed aboriginal communities into corporations and municipalities, transferring their undisputed properties into a form of ownership not distinct from other forms of ownership in the State. First Nations 'status' and all the particular rights that came with that were abolished. Cascadia stopped even tracking Indigenous identity in its census, so we have no good data on the demographics of Cascadian First Nations today.

Essentially, the New World Order in general and Cascadia in particular are trying to accomplish through total neglect what the Canadians tried to accomplish by stealing First Nations children away from their families to suffer in the residential schools system - the erasure of First Nations identities. Damage absolutely has been and continues to be done. The New World Order has moved huge numbers of people from all over the world onto lands claimed by First Nations, further complicating any possible future rectification.

The case of the Cascadian First Nations is not purely a niche injustice. In fact, it goes to the heart of the fundamental difficulty in proposing how one would right the wrongs committed by the New World Order in any subsequent global order. Billions of people live on land that is far from their ancestral homelands of just a few generations ago, homelands that can no longer support anything like their former population levels due to the ravages of climate change, environmental degradation and war. Current populations are extremely mixed relative to what they were a century ago.

'Undoing' this movement of people and trying to restore something like the 'legitimate' pre-Collapse order built around nation-states, as many opponents of the Order seem to want, would necessarily entail an unparalleled human catastrophe. And on top of that, the previous order was far from an equitable and just expression of the rights of self-determination of peoples, as the story of the First Nations of North America clearly shows us. Nationalist opponents of the Order generally show little interest in righting these older wrongs. We cannot possibly imagine a better future after the fall of the New World Order without grappling with these realities in a clear-eyed and humane way. The future cannot look like a return to the past - nor should it.

I would like to finish by calling out the powerful spirit and bravery of my First Nation informants, who are fighting back against the New World Order's cultural genocide. Their determined efforts to preserve and pass on their cultural legacy for future generations is successfully keeping their people's stories, history, and traditions alive. The First Nations of Cascadia serve as an inspiration and example to us all, as we find our path forward to preserve the gloriously diverse legacy of human culture in a world in which we must learn to live together with equity and respect.