how homonationalism operates in the Canadian context to regulate both the mainstream LGBTQ community and racialized queer communities

Homonationalism in Canada
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Introduction
There is substantial evidence that there is racism in the Predominantly White lesbian, gay, bisexual, transgender, and queer (LGBTQ) societies in Canada. In the recent past, there is few investigation has been conducted to explore the issue. The article will address the issue of homonationalism and how it works in the Canadian setting to control both the mainstream LGBTQ population as well as the racialized queer societies (Davidson, 2013). The term homonationalism can be applied as a descriptor of actions of the state or as an inquiry method. With the former regards, a country can join in homonationalist systems through the fostering concepts of Western cultural supremacy (Wright, 2017). For instance through intention or negligence as a way of defending gay as well as the lesbian rights.
First, the Canadian uses advancement narrative in the regulation of both the queer and the LGBTQ communities. One of the issues on how homonationalism has been in use in Canada is the Canadian myth or dream asserts on the misconception that all people in the society receive equal chances for them to prosper in a multicultural as well as an egalitarian society. But in a real sense, the truth is that Canada is just like any other country, for instance, the United States (Tompkins, 2015). Canada is a settler-colonial control on lands which remained either unseeded or stolen from Native nations through agreements written originally by the England colonizers.

The Inequality issues are seen in all aspect for instance through wealth distribution along the class lines as well as the racial differences between the white settlers and the indigenous people.
For Canada to vindicate the wealth consolidation amongst the high-class people, a compelling citizen narrative has been created thus making poverty to be an individual matter (Duggan, 2002). The policy was meant to make the Canadian people active to achieve their comfort. Despite the fact that the approach was splendid, the right of the settler hood, the Canadian citizenship in addition to class versatility, has been neglected in the sense that they come at the risk of dispossession. The Canadian government relies on the interaction of its people to act this brutality by twisting Indigenous markets into capitalist ones open for exploitation of resources as well as the capabilities of the available market (Smith, 2017). In the current decades, Gay association in Canada has played a very critical though under-examined purpose in legitimizing, creating as well as maintaining the ownership of Canada.
Secondly, Canadian uses its legal system in the regulation of both the queer and the LGBTQ communities. The Canadian legal system help in safeguarding the LGBTQ community, as well as the racialized queer communities whereby the legal; system helps in identifying the corrupt cops while simultaneously praising the progressive cops (Puar, 2017). The legal system does not take a side by structural violence.
The Canadian government continues to exercise remote control (Kern, 2012). Thus decolonization is not separable from the dismantling the country’s power in addition to the occupied land redistribution. The activists believe that that the police actions can be modified through an inclusive representation of black and gay cops as well as the educational change, for example, the Trans including sex worker competency practice dismissive concerns are the common areas of interest among the activist. Most of the black activist feels that they are not safe due to marginalization as well as the criminalization of their modes of the economy. The above concerns highlight the class privilege, anti-black racism as well as the colonial violence which exist in queer societies (Giwa, & Greensmith, 2012). The black activist believes that until the system on criminalization is radically transformed as well as overcame, then there are no inclusionary reforms which are well laid down to solve the issues of the LGBTQ community as well as the racialized queer communities.
Thirdly, the Canadian uses the principle Against Canada, towards collective liberation as a way of regulating both the queer and the LGBTQ communities. The homonationalism in Canada has dramatically intensified in the current world whereby the global peak on the amalgamation of national power as well as the gay liberal politics is at the summit. Canada is known to have a legalized the marriage same-sex for about more than 150 years ago (Friedlander, 2011). Some groups in Canada raises the flag as away from celebrating the capitalist gay. According to some few activist, a renewed liberation of the LGBTQ community should define the relations of the queer as well as the racialized queer people in the state (Zanghellini, 2012). The liberation movement should recognize decolonization as the most critical path for the liberation process to take place.
Conclusion
In a nutshell, the Canadian government has employed homonationalism as a way to control the racialized queer communities as well as the LGBTQ community. For instance, in the contemporary world, the homonationalism in Canada has dramatically intensified whereby the global peak on the amalgamation of national power as well as the gay liberal politics is at the summit. Most of the libertarian movement has been put in place to eradicate racial discrimination by the Canada government.

References
Davidson, J. (2013). Sporting homonationalisms: Sexual exceptionalism, queer privilege, and the 21st century international lesbian and gay sport movement. Sociology of Sport Journal, 30(1), 57-82.
Duggan, L. (2002). The new homonormativity: The sexual politics of neoliberalism. Materializing democracy: Toward a revitalized cultural politics, 175-194.
Friedlander, W. (2011). Gay and lesbian characters are popping up on shows for young people. Los Angeles Times.
Giwa, S., & Greensmith, C. (2012). Race relations and racism in the LGBTQ community of Toronto: Perceptions of gay and queer social service providers of color. Journal of homosexuality, 59(2), 149-185.
Kern, R. (2012). Andro‐Phobia?. The Handbook of Gender, Sex, and Media, 241-259.
Puar, J. K. (2017). Terrorist assemblages: Homonationalism in queer times. Duke University Press.
Smith, M. (2017). Homonationalism and the Comparative Politics of LGBTQ Rights. LGBTQ Politics: A Critical Reader, 458.
Tompkins, A. (2015). Queering Canadian Homonationalism: Limited Approaches to Foreign Homophobia (Doctoral dissertation, Carleton University Ottawa).
Wright, K. D. (2017). The impact of sexual orientation, race, and gender on leadership evaluations.
Zanghellini, A. (2012). Are gay rights Islamophobic? A critique of some uses of the concept of homonationalism in activism and academia. Social & Legal Studies, 21(3), 357-374.