In 1914, Canada was a very British society with anti-Asian attitudes. Although Great Britain had declared that all people from India were officially British citizens and could live anywhere in the British Commonwealth, Canada refused to accept them. This racist policy was challenged by Gurdit Singh, a Sikh businessman, who chartered a ship, the Komagata Maru, and sailed to Vancouver with over 300 fellow Indians wishing to immigrate to Canada. They were turned back, tragically. Over the years, the Canadian government gradually changed its immigration policies, first allowing entry to wives and children of Indian immigrants and later to many more immigrants from India. The Indo-Canadian community has grown throughout Canada, especially in British Columbia. Many in the community continue to celebrate their Indian heritage which enriches Canadian culture.

During the Second World War, over 20,000 Japanese Canadians had their civil rights, homes, possessions, and freedom taken away. This visual-packed book tells the story.

The community of Africville was founded in the late 1800s when African Nova Scotians built homes on the Bedford Basin on the northern edge of Halifax. Africville grew to include a church, a school, and small businesses. At its peak, about 400 people lived there. The community was lively and vibrant, with a strong sense of culture and tradition. But the community had its problems. Racist attitudes prevented people from getting well-paying jobs in the city and the City of Halifax refused residents basic services such as running water, sewage disposal, and garbage collection. In the 1960s, in the name of urban renewal, the City of Halifax decided to demolish Africville, relocate its residents and use the land for industrial development. Residents strongly opposed this move, but their homes were bulldozed, and many had to move into public housing projects in other parts of the city. After years of pressure from former members of the community and their descendants, the City of Halifax finally apologized for the destruction of Africville and offered some compensation. A replica of the church was built on the site. But former residents and their descendents were refused compensation beyond what little was paid in the 1960s. Through historical photographs, documents, and first-person narratives, this book tells the story of Africville. It documents how the city destroyed Africville and much later apologized for it — and how the spirit of the community lives on.

Beginning in the 18th century, Black men and women arrived from the U.S. and settled in various parts of Nova Scotia. In the 1800s, a small Black community had developed just north of Halifax on the shores of the Bedford Basin. The community became known as Africville and grew to about 400 people. Its residents fished, farmed, operated small retail stores and found work in the city. Jobs for Black people were hard to find, with many occupations blocked by racist practices. Women often worked as domestics and many men were train porters. A school and a church were the community’s key institutions. The City of Halifax located a number of undesirable industries in Africville but refused residents’ demands for basic services such as running water, sewage disposal, paved roads, street lights, a cemetery, public transit, garbage collection and adequate police protection. City planners developed urban renewal plans and city politicians agreed to demolish the community. Residents strongly opposed relocation, but city officials ignored their protests and began to seize and bulldoze the homes. In 1967, the church was demolished — in the middle of the night. This was a blow that signaled the end of Africville. In the 1970s, some community members organized and began working for an apology and compensation. In 2010, Halifax’s mayor made a public apology for the community’s suffering and mistreatment. Some former residents accepted this; others continued to campaign for restitution. This new edition documents the continued fight for compensation by community members and their descendants. The spirit and resilience of Africville lives on in new generations of African Nova Scotians.

Canada's residential school system for aboriginal young people is now recognized as a grievous historic wrong committed against First Nations, Metis, and Inuit peoples. This book documents this subject in a format that will give all young people access to this painful part of Canadian history. In 1857, the Gradual Civilization Act was passed by the Legislature of the Province of Canada with the aim of assimilating First Nations people. In 1879, Prime Minister Sir John A. Macdonald commissioned the "Report on Industrial Schools for Indians and Half-Breeds." This report led to native residential schools across Canada. First Nations and Inuit children aged seven to fifteen years old were taken from their families, sometimes by force, and sent to residential schools where they were made to abandon their culture. They were dressed in uniforms, their hair was cut, they were forbidden to speak their native language, and they were often subjected to physical and psychological abuse. The schools were run by the churches and funded by the federal government. About 150,000 aboriginal children went to 130 residential schools across Canada. The last federally funded residential school closed in 1996 in Saskatchewan. The horrors that many children endured at residential schools did not go away. It took decades for people to speak out, but with the support of the Assembly of First Nations and Inuit organizations, former residential school students took the federal government and the churches to court. Their cases led to the Indian Residential Schools Settlement Agreement, the largest class-action settlement in Canadian history. In 2008, Prime Minister Harper formally apologized to former native residential school students for the atrocities they suffered and the role the government played in setting up the school system. The agreement included the Truth and Reconciliation Commission, which has since worked to document this experience and toward reconciliation. Through historical photographs, documents, and first-person narratives from First Nations, Inuit, and Metis people who survived residential schools, this book offers an account of the injustice of this period in Canadian history. It documents how this official racism was confronted and finally acknowledged.

This book for students examines a child welfare policy in Canada that began in 1951 in which Indigenous children were taken from their homes and put into the care of non-Indigenous families. These children grew up without their birth families, cultural roots and language. Many tried to run away and some died in the attempt. The taking of the children became known as the Sixties Scoop. The term “Sixties Scoop” makes explicit reference to the 1960s, but the policies and practices started before the 1960s and lasted long after. Today, Indigenous children are over-represented in the Child Welfare System across Canada in shocking numbers. Indigenous communities got organized and fought back for their children. In 1985, the Kimelman Report was released, condemning the practice of adopting Indigenous children into non-Indigenous families and for taking so many children out of their communities. In the 1990s, lawsuits were filed against the governments who had supported taking the children. In 2018 and 2019, Alberta, Saskatchewan and Manitoba apologized for their roles in supporting the adoption programs. In 2020, the Canadian government agreed to a settlement for survivors of the Scoop. Through hundreds of photos and primary documents, readers will meet many survivors of the Scoop. They’ll also learn how Indigenous communities fought back to save their children and won, and how Indigenous communities across Canada are working towards healing today.

In 1914 the British-built and Japanese-owned steamship Komagata Maru left Hong Kong for Vancouver carrying 376 Punjabi migrants. Chartered by railway contractor and purported rubber planter Gurdit Singh, the ship and its passengers were denied entry into Canada and two months later were deported to Calcutta. In Across Oceans of Law Renisa Mawani retells this well-known story of the Komagata Maru. Drawing on "oceans as method"—a mode of thinking and writing that repositions land and sea—Mawani examines the historical and conceptual stakes of situating histories of Indian migration within maritime worlds. Through close readings of the ship, the manifest, the trial, and the anticolonial writings of Singh and others, Mawani argues that the Komagata Maru's landing raised urgent questions regarding the jurisdictional tensions between the common law and admiralty law, and, ultimately, the legal status of the sea. By following the movements of a single ship and bringing oceans into sharper view, Mawani traces British imperial power through racial, temporal, and legal contests and offers a novel method of writing colonial legal history.