- Suggestions that the family of Canadian hero Terry Fox have Métis ancestry and can claim Métis identity are, among other things, timely. The Globe and Mail reports.
- National Observer notes the growing foothold of First Nations businesses in Canadian cities.
- Identity is becoming complex in an increasingly multiethnic and intermixed Canada. The Globe and Mail reports.
- Québec companies are turning to some of the incoming wave of asylum seekers from the United States in the search for workers. CBC reports.
- The Toronto Star profiles two Tibetan-Canadians who are fulfilling their childhood dreams by heading off to be educated as dentists.
[BLOG] Some Monday links
Jun. 9th, 2014 01:04 pm- The Broadside Blog's Caitlin Kelly comments on her search for belonging.
- The Dragon's Gaze links to a paper that estimates the number of flares among brown dwarfs based on observation of red dwarfs.
- The Dragon's Tales links to a Foreign Affairs article arguing that Eurasian integration has been hurt by Ukraine.
- Joe. My. God. notes that the Pet Shop Boys have called for a mass pardon of Britons convicted of violating past laws banning gay sex.
- Language Log's Victor Mair notes the widely variant translations of different Chinese languages and registers by online translators.
- The New APPS Blog notes that Switzerland would be a good model for the democratic European Union.
- The Power and the Money's Noel Maurer notes that Mexico is on the rise.
- Understanding Society's Daniel Little studies the public opinions towards welfare states and the role of the market in the United States and Nordic countries.
- The Volokh Conspiracy considers the limit of the treaty powers of the American federal government. Could the US sign over Alaska to Russia?
- Window on Eurasia notes that the Ukrainian crisis has reenergized NATO and links to a Russian writer who argues that Russia is set to become a civilizational empire, not a nation-state.
[LINK] "‘What would Napoleon do?’"
Jun. 9th, 2010 07:54 pmMartin Patriquin of MacLean's had an interesting article up describing the peculiar identification of many Québécois with Napoleon. They could empathize with this Frenchman who had been defeated, coqnuered, by the British.
“Napoleon is in the cultural DNA of French Canadians,” says [Senator Serge] Joyal, whose work on Napoleon’s influence on Quebec will be published this fall. “When the British defeated Napoleonic France, French Canadians were put in a situation where commerce, international relations, leadership were in British hands. So in order for them to maintain their language, culture and institutions, they had to constantly affirm their identity. The person who best personified this resistance was Napoleon. Very quickly, they took up Napoleon as a hero in their battle against the English.”
[. . .]
For an abiding example of Quebec’s Napoleon mania, consider this: Boucherville native Louis-Hippolyte LaFontaine, technically the country’s first prime minister and early resister against British might, fashioned himself after Napoleon, even tucking his hand inside his coat while promenading on the streets of Montreal, London and Paris—where he was often mistaken for Napoleon. Portrait artists, says historian Desmond Morton, knew to draw LaFontaine with Napoleon in mind, if only to ensure their patron’s favour. And LaFontaine’s Napoleonic affliction continued even after he broke with Quebec’s nationalist ranks and made peace with the British.
Quebec premier Honoré Mercier, meanwhile, wrote a 60-page treatise on how Napoleon was a victim of the British. His frequent, fiery speeches on the subject—he was premier between 1886 and 1892—would become an enduring strain of Quebec nationalist thought. (There is a certain irony in this: as emperor, Napoleon was opposed to the nationalist movement in his native Corsica.)
In the years immediately following the emperor’s death, “Napoleon” became the most popular given name for boys in Quebec. (Josephine, Napoleon’s first wife, was the nom du jour for young girls.) There were no Napoleons serving in Quebec’s legislative assembly in 1821; by 1867 nearly two dozen had passed through. Quebec City had two mayors named Napoleon, while journalist Napoléon Bourassa served in the Quebec legislature, Canada’s House of Commons and Montreal’s nationalist Société St Jean Baptiste. “We all had Uncle Napoleons and Aunt Josephines in our family,” says Joyal.
[BRIEF NOTE] On a city of villages
Aug. 7th, 2009 01:28 pmAt his blog, Andrew Barton recently raised an interesting question: why are so many Toronto neighbourhoods branding (or being branded) villages? The major role played by Toronto's Business Improvement Areas is probably central to this.
I agree with him to a certain extent in that an overreliance or overuse of the term "village" is parochializing, but I don't agree with him to the extent that most people do circulate only in certain specific areas and tend to identify themselves with Toronto through these neighbourhoods. Going out of one's way to create villages where none existed, just reappropriating already urbanized territory without a prior history of settlement, does strike me as a studied violation of history.
Thoughts?
I don't understand is why so many BIAs now have to identify themselves as a village. Beyond Emery Village, we've got Davisville Village and Liberty Village and Mirvish Village and practically anything else you care to name and stick "village" at the end of. Of the sixty-seven BIAs presently listed on the Toronto Association of Business Improvement Areas website, twenty-three are "villages." While a few of them, such as Forest Hill Village and Parkdale Village, are legitimate in that Forest Hill and Parkdale actually were independent villages before becoming part of Toronto, we've also got names like, say, Yonge-Lawrence Village that have no basis in history.
Maybe it's the idea of a stronger, more interconnected city, the prospect of reconnecting with the people next door, or simply the security of uncomplicated peace that you'd find in a country village where everyone stands up for each other. Villages have practically been fetishized since the beginning of the Industrial Age as reminders of a less complicated, more pure lifestyle, and the rural impulse that villages represent keeps cropping up again and again.
[. . .]
To me, it's something different. Villages don't suggest security and bucolic happiness to me. They suggest isolation, provincialism and parochialism. The traditional concept of a village hardly even exists anymore.
I agree with him to a certain extent in that an overreliance or overuse of the term "village" is parochializing, but I don't agree with him to the extent that most people do circulate only in certain specific areas and tend to identify themselves with Toronto through these neighbourhoods. Going out of one's way to create villages where none existed, just reappropriating already urbanized territory without a prior history of settlement, does strike me as a studied violation of history.
Thoughts?
In the past week of posts, I've been exploring the different ways in which memory, identity, and group knowledge have been transmitted through any number of methods. Almost all of us belong to a group of some kind; almost all of us have acquired others' beliefs as opart of our socialization.
What do you wish that you haven't been taught? Is it national propaganda, others' personal history, memes and ideas that you really wish that you hadn't come across?
Discuss.
What do you wish that you haven't been taught? Is it national propaganda, others' personal history, memes and ideas that you really wish that you hadn't come across?
Discuss.
[LINK] "Plastic Paddies"
Mar. 18th, 2009 10:40 amThanks to
nwhyte for linking me towards "Plastic Paddies", a post by Crooked Timber's very Irish Maria Farrell on St. Patrick's Day in the United States.
Two notes.
1. I read, way back when, that at the same time the organizers of New York City's St. Patrick's Day parade were banning gay floats from their event, the organizers of Cork's St. Patrick's Day parade were giving gay floats awards.
2. Pearsall Helms noted back in 2005 that many elements of Irish-American identity, particularly the persistence of a very strong identity founded on religion and long-distance nationalism and shared histories of segregation in Ireland and in the United States, don't have parallels elsewhere in the Irish diaspora, in Canada for instance.
First off, it sucks to be Irish in the US on St. Patrick’s Day. Sorry, I know it’s churlish, and on my better days I agree that all the enthusiasm and interest and desire to party is actually quite sweet, but there it is. If I have to smile politely at one more person telling me they’re Irish (really? whip out your passport, then.), giggle appreciatively at one more crap – invariably Scottish – accent, or spend one more penny listening to Loreena McKinnit or some similarly bogus disneyfied version of Oirish music in the ladies’ loo of the Culver City Radisson where I am already suffering through a full-day operations planning session, I may stab someone. I know the day is not about celebrating Ireland, but about Irish Americans, who are a fine bunch of people now that their Noraid-supporting and parade-homophobia days are behind them. Another thing, no one I have ever known in Ireland has ever eaten corned beef. Ever. It’s the most Enid Blyton food there is, and not remotely Irish. Just saying.
Two notes.
1. I read, way back when, that at the same time the organizers of New York City's St. Patrick's Day parade were banning gay floats from their event, the organizers of Cork's St. Patrick's Day parade were giving gay floats awards.
2. Pearsall Helms noted back in 2005 that many elements of Irish-American identity, particularly the persistence of a very strong identity founded on religion and long-distance nationalism and shared histories of segregation in Ireland and in the United States, don't have parallels elsewhere in the Irish diaspora, in Canada for instance.
[FORUM] What's home for you?
Feb. 14th, 2009 10:29 amFor the two two decades of my life and then some, I felt at home in my birthplace in the canadian province of Prince Edward Island. It was where I was born, it was where nearly all the people I knew lived, it was the place with a geography that I knew reasonably well (and my three summers' work at a tourist counsellor had little to do with that). Really, I identified the Island as home by default. It was the territory that I knew best of all.
This changed in the early summer of 2004. I was driving with
talktooloose and some others as we returned from a visit to upstate New York on the Queen Elizabeth Way highway. The Toronto skyline became visible--the CN Tower with the adjacent office towers of downtown--and my heart skipped a beat. Toronto, I knew, was the place that I wanted to be home the place that I was quickly coming to love, the place that I wanted. I certainly haven't been disappointed.
What do you call home? Is it something as large as a nation or as small as a neighbourhood? How did you come to this decision? Was your home something you chose or something that you were born into? What event sealed the decision for you?
This changed in the early summer of 2004. I was driving with
What do you call home? Is it something as large as a nation or as small as a neighbourhood? How did you come to this decision? Was your home something you chose or something that you were born into? What event sealed the decision for you?
[LINK] "Facing my Facebook self"
Feb. 15th, 2008 11:59 pmIn the latest issue of Now Toronto, Jacob Scheier writes ("Facing my Facebook self") writes about his discomfort with the malleability of Facebook profiles and the profiles' selective reproduction of only the good things about their writers.
It's well worth reading, almost as much for the humour as for the arguments.
Until recently, I thought the reason I was so reluctant to get laid or poked (a cute way of getting your friend’s attention when you are both online, which I have actually yet to experience) was that I was afraid of commitment.
But what I now realize is that the true source of my ambivalence isn’t fear of obligation to others, but of commitment to a consistent version of myself. Which brings me to Facebook--something that is more about me than I could ever be.
The fact is, Facebook offers the possibility of creating an endlessly better version of me. I am both medium and message. This is McLuhan on crystal meth; this is McLuhan on Facebook.
In my profile, I presented a smart and sexy self with very little effort. I chose the best photograph and added a witty little remark for my status. Then I noted my recent poetry book publication, as if this were the only thing my old high school friends needed to know about me ("I found Jacob on Facebook the other day and he’s a published author now") and filled in my favourite movies and books, selecting ones that were either canonical (showing that I’m well watched/read) or somewhat obscure (showing that I’m unique).
I topped these off with a couple, but only a couple, of light-hearted films and books, to show that I don’t take myself too seriously.
What else is there to know about me? Nothing. Nothing that I want my now 96 friends (and climbing) to know anyway.
It's well worth reading, almost as much for the humour as for the arguments.
[BRIEF NOTE] On Kaliningrad
Dec. 19th, 2006 10:38 pmLast June, I wrote briefly about the vissicitudes of identity in the region of the East Prussia, stretching along the southeastern coast of the Baltic Sea from Danzig to Klaipeda, in the several generations since the 1945 expulsion of the region's German population and its resettlement by (from south to north) Poles, Russians, and Lithuanians. The central area of East Prussia, a knot of territory surrounding the region's capital once known as Königsberg, now constitutes the Russian exclave of Kaliningrad Oblast, home to nearly one million people separated from the Russian metropole by Lithuania and Belarus.
Justin Walley recent article in The Baltic Times, "The Russian soul, detached", is an interesting travelogue describing his experiences of that province. The area's remoteness from the European Union that surrounds it is what first strikes him:
Walley's overall impression of Kaliningrad seems to be a generally positive one, though modified by a sense of the region's relative emptiness. Though it is likely unfair to characterize Kaliningrad as a "black hole" in the middle of Europe, it is safe to say that without a particularly privileged position in the Russian and European economies, and suffering from a certain amount of isolation, Kaliningrad's prospects are at best mixed. Kaliningrad independence or radical autonomy is unlikely because of the central government's concerns for the integrity of the Russian state and the Russian identity of the people who now live there. European policies seem to balance the fine line between trying to engage with Kaliningrad separately and trying to prevent the territory's insertion into Europe as a source of migrants, disease, and other perceived ills from the rest of Russia.
Justin Walley recent article in The Baltic Times, "The Russian soul, detached", is an interesting travelogue describing his experiences of that province. The area's remoteness from the European Union that surrounds it is what first strikes him:
Finding reliable background information about Kaliningrad in a time of mass global communication is strikingly difficult. In fact there are seemingly more English-language Web sites devoted to clam diving than there are to this tiny Russian exclave. A “Kaliningrad” word search on the Internet brings up news agency reports of smuggling, an AIDS epidemic, spying, and of an Su-27 fighter plane crashing in Lithuania en route to one of the exclave’s secretive military bases.
When I told some Latvians that I was going to Kaliningrad on holiday they reacted as if I'd just told them I wanted to spend a few days participating in a reality show where I would be incarcerated on a prison island. Most of my British friends think Kaliningrad is somewhere between Yekaterinburg and Novosibirsk in the middle of deepest, darkest Siberia.
Walley's overall impression of Kaliningrad seems to be a generally positive one, though modified by a sense of the region's relative emptiness. Though it is likely unfair to characterize Kaliningrad as a "black hole" in the middle of Europe, it is safe to say that without a particularly privileged position in the Russian and European economies, and suffering from a certain amount of isolation, Kaliningrad's prospects are at best mixed. Kaliningrad independence or radical autonomy is unlikely because of the central government's concerns for the integrity of the Russian state and the Russian identity of the people who now live there. European policies seem to balance the fine line between trying to engage with Kaliningrad separately and trying to prevent the territory's insertion into Europe as a source of migrants, disease, and other perceived ills from the rest of Russia.