#canadian-immigration

[immigcanada5]

The Provincial Nomination Program (PNP) 2025 offers a pathway for skilled workers, entrepreneurs, and international graduates to settle in Canada. This guide provides essential insights on eligibility, application processes, and the benefits of the program.

[st-just]

It's uncharitable but - there's a tendency for online liberals/progressives to act like everyone from a immigrant-heavy community naturally and automatically supports universally liberalized and expanded immigration laws - and, like, I really can't help but feel this isn't a opinion you can sustain if you actually interact with any number of the people you're talking about.

[political-us]

[despazito]

"EUROPE HAS FALLEN" *posts video of incredibly dope looking business*

[comet-cola-lite]

Immigrants and those racially profiled as such (including indigenous Americans!?!?!!), detained without due process, denied appeal, deported or shipped off to the neo-concentration camp being erected at the already dispicable guantanamo bay. Trans people having passports confiscated and legal documents reverted, having threats of care being cut off, studies related to trans people forcibly retracted. Missing queer kids scrubbed from missing kids databases. Federal research being gutted in every sector, limited, censored, even down to words as innocuous as "bias", "gender", and "female" in some contexts. Federal departments destroyed at a whim, all communication from the FDA (including food safety recalls) frozen. Elon Musk in the national treasury just doing whatever the fuck he wants. National media not covering protests at all, and most anything else that they do cover rarely being met with the severity it warrants. The largest social media platforms being biased to push right-wing content by design and bending to the whims of whatever they think the GOP will like in their policy and censorship. The tik tok and tariff stunts being literally just straight up propaganda to make Trump look like a hero while actually doing nothing whatsoever. Project 2025 being the goal all along (obviously) as Trump actions continue to follow this plan laid out for him. Appointees of abusers and rapists and racists and bigots to major sectors of governments. A seeming end to separation of chruch and state with the establishment of the White House Faith Office. Efforts to remove federal employees to destabilize internal resistance or install loyalists in their place. Massive donations to the republican party that just blatantly break the law to a comically transparent degree, not even an attempt to hide it through loopholes. Nazi salute at the inauguration. The promise of further and total ethnic cleansing of Palestine (and the continuous underreported breaking of the current ceasefire by Israel, with impunity). Genuine threats to annex Canada and Greenland into the States. Canada's own polling for their upcoming federal election that's leaning conservative, which could throw Canada right into the same situation as the US, thanks to exported rhetoric from the huge swath of American-owned news and media in Canada. Far right-wing leaders voted into power, or polling trending that way, all across the globe.

This is only what I could think of off of the top of my head. Most of this stuff has been since the beginning of Trump's second term, some has been ongoing for a long time. And still this is only the tip of the iceberg.

We're not on the path to fascism. Fascism is here. We crossed the line ages ago.

But there's still hope. There is resistance. Don't give up. Don't stay quiet. Don't normalize any of this shit. Fight.

[makymakvrchat]

America will not back down to Mexico or Canada - America First !

[martobalo]

Not to be that guy to completely deny lore when i see fit, but i think it would be really funny if Nick was just lying about every single piece of backstory he gives to the other survivors.

Bragging and acting stoic when talking about his mischievous criminal lifestyle, bragging about his expensive suit that he definitely didn't steal, bragging about talking to a lot of women. It all sounds like stuff a 10 year old would come up with to impress his friends at the playground lol

Nothing serious, just a fun headcanon to have is all. I think it would make his character more relatable in a way

[louisironson]

not only does kendall love hamilton he really feels represented by “immigrants, we get the job done” because he is the child of a scottish-canadian immigrant and he too is getting all sorts of jobs done 😌

[intothestacks]

I found a cute new series of chapter books for kids featuring a Muslim girl

The series is called Salma, and it's about an 11-year-old girl from Syria who moves to Canada and her everyday adventures in life.

The first book focuses on her immigrant experience and missing home, the second is about her becoming a big sister (as well as a subplot about her mom learning to accept that Salma's uncle is gay), and in the third installment... Salma joins a swim team!

[mr-payjay]

i am making my own ii human names list, but very slowly, because i am pedantic. also, i will not be counting mephone creating them as canon. ive had these ethnicity and family hcs for ages, and i will base my names on them. now, here are the two most important names.

OJ: Olivier-Jean "OJ" Jacques Silveira. my oj interpretation/gijinka is brazilian (paternal side) and ivorian (maternal side). his last name comes from his father and is brazilian portuguese. his first name and middle name were given by his mother, as many people in côte d'ivoire speak french (french colonization —> it's the official language now but there's MANY others accompanying it). a lot of people who speak french like to use "jean" in hyphenated names (trust me ive met a bajillion of them), so i included it. i think his name sounds quite classy.

oj was born and raised in america, speaking english at school and french at home. as well as some portuguese, but he never actually learned it. i think he would become quite pissy when kids at school would pronounce his name incorrectly (Olivier-Jean is... very not intuitive to english speakers. i believe they would say it like Oliver-Jeen) so they ended up using oj as shorthand. and he was fine with that, so it stuck. but at home he's Olivier and Olivier-Jean. he tells new people he meets to call him oj just because it's consistent and because he doesn't like the sound of his real name being mispronounced. coming from someone who constantly gets her real names mispronounced.

Paper: Paige Hsu (foreign name) and 许佩妍 / Xǔ Pèiyán (original name). my paper interpretation/gijinka is han taiwanese, so fully of han chinese descent. more specifically, hoklo (chosen because i hc he can speak mandarin AND hokkien). his family immigrated to taiwan from fujian (province in china with hoklo ancestry) post ww2. Xǔ is a particularly common surname in fujian, so i chose it for him. be gentle with me if i messed up with his given name LOL i know much less about chinese than french (but DO inform me if you know more about it and spot any mistakes!). Pèiyán means, in a way, beautiful garment. to wear something beautiful. to be adorned. etc. it's partially based on trying to make it seem a bit like the name "Paige", partially based on what i think his mother might name him (no real hopes or dreams for him so it's a little shallow), partially based on him as i know him (focused on presenting himself). it's also, as far as i know, a name mostly used for women. note that my interpretation of paper is usually a trans man.

now, Paige is unisex, it sounds like page, and it's a loved one of mine's favourite name for him, so i like it. i also think it makes sense for when he immigrated to canada with his mother as something they chose, and something he can still keep (being conveniently unisex). Hsu is one of the taiwanese romanizations for Xǔ. im not sure if he'd take on oj's last name. perhaps he'd hyphenate them. he's not particularly attached to his family, but Paige Hsu is quite a pretty name.

bonus: nickel is named Nikola Stević. this one was easy because my interpretation of nickel is kosovar serb. last names come from the father but the exact practice of it is a bit outdated so Stević is likely from his grandfather or great-grandfather (unless im misremembering how it works). i don't like the name Nicholas his name is Nikola. Nicholas sounds like a sweet little boy Nikola sounds like a menace. i see Nicholas everywhere start calling your nickel Nikola

[immigcanada5]

Canada is set to launch the Home Care Worker Immigration Pilots on March 31, 2025, replacing previous caregiver programs. These new pilots offer permanent residency upon arrival, flexible employment options, and streamlined eligibility criteria, including language proficiency and relevant work experience. 

[allthecanadianpolitics]

One day before he was set to be deported to Kenya, Charles Mwangi(opens in a new tab) was granted temporary residency. Mwangi, 48, fled his home to Canada five years ago to escape persecution since he is bisexual, and Kenya criminalized same-sex relationships. After protesting, petitioning and filing an emergency application to the United Nations Human Rights Committee, Mwangi has been granted a one-year temporary resident permit by Immigration, Refugee and Citizenship Canada. "I'm so happy today, we have won. My deportation has been cancelled and I'm calling on the government to regularize anyone who is undocumented because this journey is not a joke, it's a nightmare," Mwangi said in a release issued Saturday. He was scheduled to be deported on Sunday morning.

Continue Reading

Tagging: @newsfromstolenland

[call-me-liquid]

I'm going to say this here and now alright, and I'm going to say this loud. "Oh you're Canadian what the fuck do you care about the US election!?!?!?" Shut the fuck up. Your shit leaks America. You WANTED to be the world police, this is the fucking outcome: the shit you do effects everyone. So listen the fuck up:

Here in Canada we be a nation of nations. We are a mosaic culture. Do we always hold to those ideals? Absolutely fucking not. But fuck me if I'm not going to scream and yell and bitch and piss and cry and cum to hold my fucking nation to that promise.

Fuck birthright right up the dickhole. If you're here to be chill, live and let live, be pro-social and as productive as you are able-- you are a full fucking blooded Canadian citizen. You are a patriot. You are my nation. You are my people. We may disagree on how, but if we agree we MUST look out for our fellow leaf land lad indiscriminate of the geographical location of the pussy they popped out of, you are MY CANADA. We stand on guard for thee motherfucker.

You know what that also means you shitheels? You MAGA Ameriboo fucks stealing our good maple oxygen? You white supremacist economically illiterate waists of flesh who think REAL CANADIAN immigrants are stealing your jobs while you beg the Wild Rose party to bukkakee on your lives again? You Trump-sensei nobgobblers trying to make my fucking country more like the clusterfuck going on south of the boarder? I don't give a flying fuck if your mother decided to curse humanity with your existence on Canadian soil or not. She should be fined for the improper disposal of toxic waist, first of all, second, you aren't a fucking Canadian citizen. You aren't a fucking patriot. You aren't my fucking countryman. You're a fucking infestation. You're a pollution. You're a blight.

More than ever, you are not fucking welcome here. Get out of my fucking country. Stop waisting public resources. Shut your fucking yapper and shove your cringelord red cap up your ass. You want to "make AMERICA great again!?" Piss off to America. Don't try to camp on our team's side of the ice thinking no one will notice you're wearing the opposing team's jersey. We can no longer afford to tolerate your tomfoolery, with burger land officially on even more than it typically is-- sorry not fucking sorry.

To all the American citizens who didn't just vote to start your full frontal facism arc-- especially to the people most at risk. I'm sorry all I got are clichés but uh . . . Stay strong. Do what you can to protect your immigrants-- your queers-- your citizens of all creeds and colours-- your wives, mothers, daughters, sisters-- your brothers in arms-- your lower and middle class who actually fucking pay taxes. Extra credit to whichever one of you actually manages to eat one of your gazillionaires first (in minecraft.) You lot are welcome to be Canadians too (honorary, or literally if you need to flee the waistland.) Good luck.

[if-you-fan-a-fire]

"In these circumstances, the commercial economy of the fur trade soon yielded to industrial economies focused on mining, forestry, and fishing. The first industrial mining (for coal) began on Vancouver Island in the early 1850s, the first sizeable industrial sawmill opened a few years later, and fish canning began on the Fraser River in 1870. From these beginnings, industrial economies reached into the interstices of British Columbia, establishing work camps close to the resource, and processing centers (canneries, sawmills, concentrating mills) at points of intersection of external and local transportation systems. As the years went by, these transportation systems expanded, bringing ever more land (resources) within reach of industrial capital. Each of these developments was a local instance of David Harvey's general point that the pace of time-space compressions after 1850 accelerated capital's "massive, long-term investment in the conquest of space" (Harvey 1989, 264) and its commodifications of nature. The very soil, Marx said in another context, was becoming "part and parcel of capital" (1967, pt. 8, ch. 27).

As Marx and, subsequently, others have noted, the spatial energy of capitalism works to deterritorialize people (that is, to detach them from prior bonds between people and place) and to reterritorialize them in relation to the requirements of capital (that is, to land conceived as resources and freed from the constraints of custom and to labor detached from land). For Marx the

wholesale expropriation of the agricultural population from the soil... created for the town industries the necessary supply of a 'free' and outlawed proletariat (1967, pt. 8, ch. 27).

For Gilles Deleuze and Felix Guattari (1977) - drawing on insights from psychoanalysis - capitalism may be thought of as a desiring machine, as a sort of territorial writing machine that functions to inscribe "the flows of desire upon the surface or body of the earth" (Thomas 1994, 171-72). In Henri Lefebvre's terms, it produces space in the image of its own relations of production (1991; Smith 1990, 90). For David Harvey it entails the "restless formation and reformation of geographical landscapes," and postpones the effects of its inherent contradictions by the conquest of space-capitalism's "spatial fix" (1982, ch. 13; 1985, 150, 156). In detail, positions differ; in general, it can hardly be doubted that in British Columbia industrial capitalism introduced new relationships between people and with land and that at the interface of the native and the nonnative, these relationships created total misunderstandings and powerful new axes of power that quickly detached native people from former lands. When a Tlingit chief was asked by a reserve commissioner about the work he did, he replied

I don't know how to work at anything. My father, grandfather, and uncle just taught me how to live, and I have always done what they told me-we learned this from our fathers and grandfathers and our uncles how to do the things among ourselves and we teach our children in the same way.

Two different worlds were facing each other, and one of them was fashioning very deliberate plans for the reallocation of land and the reordering of social relations. In 1875 the premier of British Columbia argued that the way to civilize native people was to bring them into the industrial workplace, there to learn the habits of thrift, time discipline, and materialism. Schools were secondary. The workplace was held to be the crucible of cultural change and, as such, the locus of what the premier depicted as a politics of altruism intended to bring native people up to the point where they could enter society as full, participating citizens. To draw them into the workplace, they had to be separated from land. Hence, in the premier's scheme of things, the small reserve, a space that could not yield a livelihood and would eject native labor toward the industrial workplace and, hence, toward civilization. Marx would have had no illusions about what was going on: native lives, he would have said, were being detached from their own means of production (from the land and the use value of their own labor on it) and were being transformed into free (unencumbered) wage laborers dependent on the social relations of capital. The social means of production and of subsistence were being converted into capital. Capital was benefiting doubly, acquiring access to land freed by small reserves and to cheap labor detached from land.

The reorientation of land and labor away from older customary uses had happened many times before, not only in earlier settler societies, but also in the British Isles and, somewhat later, in continental Europe. There, the centuries-long struggles over enclosure had been waged between many ordinary folk who sought to protect customary use rights to land and landlords who wanted to replace custom with private property rights and market economies. In the western highlands, tenants without formal contracts (the great majority) could be evicted "at will." Their former lands came to be managed by a few sheep farmers; their intricate local land uses were replaced by sheep pasture (Hunter 1976; Hornsby 1992, ch. 2). In Windsor Forest, a practical vernacular economy that had used the forest in innumerable local ways was slowly eaten away as the law increasingly favored notions of absolute property ownership, backed them up with hangings, and left less and less space for what E.P. Thompson calls "the messy complexities of coincident use-right" (1975, 241). Such developments were approximately reproduced in British Columbia, as a regime of exclusive property rights overrode a fisher-hunter-gatherer version of, in historian Jeanette Neeson's phrase, an "economy of multiple occupations" (1984, 138; Huitema, Osborne, and Ripmeester 2002). Even the rhetoric of dispossession - about lazy, filthy, improvident people who did not know how to use land properly - often sounded remarkably similar in locations thousands of miles apart (Pratt 1992, ch. 7). There was this difference: The argument against custom, multiple occupations, and the constraints of life worlds on the rights of property and the free play of the market became, in British Columbia, not an argument between different economies and classes (as it had been in Britain) but the more polarized, and characteristically racialized juxtaposition of civilization and savagery...

Moreover, in British Columbia, capital was far more attracted to the opportunities of native land than to the surplus value of native labor. In the early years, when labor was scarce, it sought native workers, but in the longer run, with its labor needs supplied otherwise (by Chinese workers contracted through labor brokers, by itinerant white loggers or miners), it was far more interested in unfettered access to resources. A bonanza of new resources awaited capital, and if native people who had always lived amid these resources could not be shipped away, they could be-indeed, had to be-detached from them. Their labor was useful for a time, but land in the form of fish, forests, and minerals was the prize, one not to be cluttered with native-use rights. From the perspective of capital, therefore, native people had to be dispossessed of their land. Otherwise, nature could hardly be developed. An industrial primary resource economy could hardly function.

In settler colonies, as Marx knew, the availability of agricultural land could turn wage laborers back into independent producers who worked for themselves instead of for capital (they vanished, Marx said, "from the labor market, but not into the workhouse") (1967, pt. 8, ch. 33). As such, they were unavailable to capital, and resisted its incursions, the source, Marx thought, of the prosperity and vitality of colonial societies. In British Columbia, where agricultural land was severely limited, many settlers were closely implicated with capital, although the objectives of the two were different and frequently antagonistic. Without the ready alternative of pioneer farming, many of them were wage laborers dependent on employment in the industrial labor market, yet often contending with capital in bitter strikes. Some of them sought to become capitalists. In M. A. Grainger's Woodsmen of the West, a short, vivid novel set in early modern British Columbia, the central character, Carter, wrestles with this opportunity. Carter had grown up on a rock farm in Nova Scotia, worked at various jobs across the continent, and fetched up in British Columbia at a time when, for a nominal fee, the government leased standing timber to small operators. He acquired a lease in a remote fjord and there, with a few men under towering glaciers at the edge of the world economy, attacked the forest. His chances were slight, but the land was his opportunity, his labor his means, and he threw himself at the forest with the intensity of Captain Ahab in pursuit of the white whale. There were many Carters.

But other immigrants did become something like Marx's independent producers. They had found a little land on the basis of which they hoped to get by, avoid the work relations of industrial capitalism, and leave their progeny more than they had known themselves. Their stories are poignant. A Czech peasant family, forced from home for want of land, finding its way to one of the coaltowns of southeastern British Columbia, and then, having accumulated a little cash from mining, homesteading in the province's arid interior. The homestead would consume a family's work while yielding a living of sorts from intermittent sales from a dry wheat farm and a large measure of domestic self-sufficiency-a farm just sustaining a family, providing a toe-hold in a new society, and a site of adaptation to it. Or, a young woman from a brick, working-class street in Derby, England, coming to British Columbia during the depression years before World War I, finding work up the coast in a railway hotel in Prince Rupert, quitting with five dollars to her name after a manager's amorous advances, traveling east as far as five dollars would take her on the second train out of Prince Rupert, working in a small frontier hotel, and eventually marrying a French Canadian farmer. There, in a northern British Columbian valley, in a context unlike any she could have imagined as a girl, she would raise a family and become a stalwart of a diverse local society in which no one was particularly well off. Such stories are at the heart of settler colonialism (Harris 1997, ch. 8).

The lives reflected in these stories, like the productions of capital, were sustained by land. Older regimes of custom had been broken, in most cases by enclosures or other displacements in the homeland several generations before emigration. Many settlers became property owners, holders of land in fee simple, beneficiaries of a landed opportunity that, previously, had been unobtainable. But use values had not given way entirely to exchange values, nor was labor entirely detached from land. Indeed, for all the work associated with it, the pioneer farm offered a temporary haven from capital. The family would be relatively autonomous (it would exploit itself). There would be no outside boss. Cultural assumptions about land as a source of security and family-centered independence; assumptions rooted in centuries of lives lived elsewhere seemed to have found a place of fulfillment. Often this was an illusion - the valleys of British Columbia are strewn with failed pioneer farms - but even illusions drew immigrants and occupied them with the land.

In short, and in a great variety of ways, British Columbia offered modest opportunities to ordinary people of limited means, opportunities that depended, directly or indirectly, on access to land. The wage laborer in the resource camp, as much as the pioneer farmer, depended on such access, as, indirectly, did the shopkeeper who relied on their custom.

In this respect, the interests of capital and settlers converged. For both, land was the opportunity at hand, an opportunity that gave settler colonialism its energy. Measured in relation to this opportunity, native people were superfluous. Worse, they were in the way, and, by one means or another, had to be removed. Patrick Wolfe is entirely correct in saying that "settler societies were (are) premised on the elimination of native societies," which, by occupying land of their ancestors, had got in the way (1999, 2). If, here and there, their labor was useful for a time, capital and settlers usually acquired labor by other means, and in so doing, facilitated the uninhibited construction of native people as redundant and expendable. In 1840 in Oxford, Herman Merivale, then a professor of political economy and later a permanent undersecretary at the Colonial Office, had concluded as much. He thought that the interests of settlers and native people were fundamentally opposed, and that if left to their own devices, settlers would launch wars of extermination. He knew what had been going on in some colonies - "wretched details of ferocity and treachery" - and considered that what he called the amalgamation (essentially, assimilation through acculturation and miscegenation) of native people into settler society to be the only possible solution (1928, lecture xviii). Merivale's motives were partly altruistic, yet assimilation as colonial practice was another means of eliminating "native" as a social category, as well as any land rights attached to it as, everywhere, settler colonialism would tend to do.

These different elements of what might be termed the foundational complex of settler colonial power were mutually reinforcing. When, in 1859, a first large sawmill was contemplated on the west coast of Vancouver Island, its manager purchased the land from the Crown and then, arriving at the intended mill site, dispersed its native inhabitants at the point of a cannon (Sproat 1868). He then worried somewhat about the proprieties of his actions, and talked with the chief, trying to convince him that, through contact with whites, his people would be civilized and improved. The chief would have none of it, but could stop neither the loggers nor the mill. The manager and his men had debated the issue of rights, concluding (in an approximation of Locke) that the chief and his people did not occupy the land in any civilized sense, that it lay in waste for want of labor, and that if labor were not brought to such land, then the worldwide progress of colonialism, which was "changing the whole surface of the earth," would come to a halt. Moreover, and whatever the rights or wrongs, they assumed, with unabashed self-interest, that colonists would keep what they had got: "this, without discussion, we on the west coast of Vancouver Island were all prepared to do." Capital was establishing itself at the edge of a forest within reach of the world economy, and, in so doing, was employing state sanctioned property rights, physical power, and cultural discourse in the service of interest."

- Cole Harris, “How Did Colonialism Dispossess? Comments from an Edge of Empire,” Annals of the Association of American Geographers, Vol. 94, No. 1 (Mar., 2004), p. 172-174.

[agnarid]

People always whine about 'illegal' immigrants but forget that they themselves are immigrants. Indigenous people were here first. This is our land, but we share it with others, including immigrants. Let's keep it this way.

[olive-garden-hoe]

WAS ANYONE GONNA TELL ME THERES NOT ONE BUT TWO GREEK ACTORS IN THE SAW FRANCHISE???? AND ONE HAS MY DEADNAME (which I think is a very nice name but just not for me despite its cultural roots)?????? HOW DARE YOU??????