For those who remained in Canada, while there was no systematic, codified legal segregation, some African Canadians in Canada West (formerly Upper Canada, later Ontario) and Nova Scotia experienced legally segregated schools but, for the most part, encounters with racism were individualized or localized (McLaren, 2008). While they experienced prejudice, in some places, Black individuals had rights of citizenship; in others, however, theatres and hotels were segregated, Black people were not allowed to run for public office, sit on juries or have business licenses, and some churches banned the burial of Black believers in church-owned cemeteries (Winks, 2000, pp. 288-336). Since the experiences were very uneven and racism lay just beneath the veneer of tolerance, it was difficult for Black communities in Canada to generate a sustained anti-racist movement. Many believed that their experiences were unique and personal, others believed that compared to their colleagues in the United States of America they had little cause for complaint, and others made enough personal and familial progress to eschew anything that would rock the proverbial boat. However, perhaps because of the growing segregation and racism that they faced, many African Canadian communities became self-reliant. Where they were excluded from churches and schools, they built their own; since the important events in their communities were ignored by the local and national newspapers, they created their own (Brown-Kubisch, 2004; Clairmont and Magill, 1999; Fingard, 1992, 1995; Hill, 1963). However, as separate and separated communities with differing self-identifications, they developed few links among themselves; the larger White community might have viewed and treated them as a single group defined and proscribed by their racial heritage, but they envisioned themselves and operated as several distinct groups/diasporas, each with its (competing) agenda.