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The province of Quebec used to be called the priest-ridden province by its Protestant neighbors in Canada. During the 1960s, Quebec became radically secular, directly leading to its evolution as a welfare state with lay social services. What happened to cause this abrupt change? Genevieve Zubrzycki gives us an elegant and penetrating history, showing that a key incident sets up the transformation. Saint John the Baptist is the patron saint of French Canadians, and, until 1969, was subject of annual celebrations with a parade in Montreal. That year, the statue of St. John was toppled by protestors, breaking off the head from the body. Here, then is the proximate cause: the beheading of a saint, a symbolic death to be sure, which caused the parades to disappear and other modes of national celebration to take their place. The beheading of the saint was part and parcel of the so-called Quiet Revolution, a period of far-reaching social, economic, political, and cultural transformations. Quebec society and the identity of its French-speaking members drastically reinvented themselves with the rejection of Catholicism. Zubrzycki is already acknowledged as a leading authority on nationalism and religion; this book will significantly enlarge her stature by showing the extent to which a core feature of the Quiet Revolution was an aesthetic revolt. A new generation rejected the symbols of French Canada, redefining national identity in the process (and as a process) and providing momentum for institutional reforms. We learn that symbols have causal force, generating chains of significations which can transform a Catholic-dominated conservative society into a leftist, forward-looking, secular society."
Richard Handler's pathbreaking study of nationalistic politics in Quebec is a striking and successful example of the new experimental type of ethnography, interdisciplinary in nature and intensively concerned with rhetoric and not only of anthropologists but also of scholars in a wide range of fields, and it is likely to stir sharp controversy. Bringing together methodologies of history, sociology, political science, and philosophy, as well as anthropology, Handler centers on the period 1976-1984, during which the independantiste Parti Québéois was in control of the provincial government and nationalistic sentiment was especially strong. Handler draws on historical and archival research, and on interviews with Quebec and Canadian government officials, as he addresses the central question: Given the similarities between the epistemologies of both anthropology and nationalist ideology, how can one write an ethnography of nationalism that does not simply reproduce--and thereby endorse--nationalistic beliefs? Handler analyzes various responses to the nationalist vision of a threatened existence. He examines cultural tourism, ideology of the Quebec government, legislations concerning historical preservation, language legislation and policies towards immigrants and "cultural minorities." He concludes with a thoughtful meditation on the futility of nationalisms.
In the past two decades, Québec has been racked by a series of controversies in which the religiosity of migrants and other minorities has been represented as a threat to the province’s once staunchly Catholic, and now resolutely secular, identity. In Moments of Crisis, Ian Morrison locates these controversies and debates within a long history of crises within – and transformations of – Québécois identity, from the Conquest of New France in 1760 to contemporary times. He argues that national identity, like all identities, is unstable and prone to moments of crisis. It is in these moments that the nation is articulated and rearticulated, reinforced, and ultimately reproduced. Morrison also argues that, rather than seeking to overcome current controversies by reconsolidating national identity, Québec should look on moments of crisis as opportunities to forge alternative conceptions of community, identity, and belonging.
This intellectual history explores how the idea of manhood shaped French Canadian culture and Quebec’s nationalist movement. During the latter half of the nineteenth century, Quebec was an agrarian society, and masculinity was rooted in the land and the family and informed by Catholic principles of piety and self-restraint. As the industrial era took hold, a new model was forged, built on the values of secularism and individualism. Jeffery Vacante’s perceptive analysis reveals how French Canadian intellectuals defined masculinity in response to imperialist English Canadian ideals. This “national manhood” would be disentangled from the workplace, the family, and the land and tied instead to one’s cultural identity. The new formulation was crucial in the larger struggle to modernize Quebec’s institutions while preserving French Canadian community, faith, and culture. It offered French Canadian men a way to remodel themselves, participate in industrial modernity, and still assert cultural authority.
Since the mid-1970s, many developed states have reduced the size and scope of their welfare systems. At the same time, states have faced growing demands for self-government from national minorities. These twin processes have had a substantial impact upon the structure, power and legitimacy of the state, yet few have considered their inter-relationship. This book aims to fill this gap by conducting a focused comparison of nationalism and welfare development in Scotland and Quebec. The recent emergence of Scottish and Québécois nationalism took place against a backdrop of welfare retrenchment. Did the post-war welfare state contain these territorial identities and strengthen attachment to the state among Scots and Quebecers? Did the retrenchment of state welfare lead to demands for greater self-government? Demands for Scottish self-government led to the creation of the Scottish Parliament and the devolution of power over wide areas of social policy. The book examines the complexities of welfare development in multi-level states, drawing upon the Quebec-Canada experience to explore the relationship between nationalism and welfare development in post-devolution Scotland.
Predominantly Catholic societies subjected to British conquest and partial colonization, Ireland and Quebec rebelled unsuccessfully and entered the modern era with populations divided by language and religion. Ireland failed to achieve home rule within the United Kingdom and chose armed resistance, which led to independence for most of the country at the price of partition. Quebec achieved home rule as a province within the Canadian federation, which led to a century of relative stability followed by the Quiet Revolution and the rise of an independence movement. Almost simultaneously with increased pressure for independence in Quebec, the Irish question erupted again with an armed struggle between supporters and opponents of partition in the six northern counties.
In Is Quebec Nationalism Just? contributors explore Quebec's relationship with the rest of Canada from a normative perspective. The case of Quebec is interesting, both politically and philosophically, because it epitomizes the puzzle of liberal nationalism. While nationalism is often assumed to be inherently illiberal and regressive, the authors of these essays argue that Quebecers' desire to control their own political destiny is not fuelled by hostility to liberalism. On the contrary, they conclude that Quebecers are at least as deeply committed to liberal values, institutions, and practices as people in the rest of Canada.
What does it mean to be at home? In a critical engagement with notions of territory, identity, racial difference, separatism, multiculturalism, and homelessness, this book delves into the question of what it means to belong--in particular, what it means to be at home in Canada. Ephemeral Territories weaves together many narratives and representations of Canadian identity--from political philosophy and cultural theory to art and films such as Srinivas Krishna's Lulu, Clement Virgo's Rude, and Charles Biname's Eldorado--to develop and complicate familiar views of identity and selfhood. Canadian identity has historically been linked to a dual notion of culture traceable to the French and English strains of Canada's colonial past. Erin Managing subverts this binary through readings that shift our attention from nationalist constructions of identity and territory to a more radical and pluralizing understanding of the political. As she brings together issues specific to Canada (such as Quebec separatism and Canadian landscape painting) and concerns that are more transnational (such as globalization and immigration), Manning emphasizes the truly cross-cultural nature of the problems of racism, gender discrimination, and homelessness. Thus this impassioned reading of Canadian texts also makes an important contribution to philosophical, cultural, and political discourses across the globe.
The International Political Science Association (IPSA) attempted to seek theoretical explanations for the established and emerging forms of political and economic partnerships. This is the result of these efforts, following a roundtable organized by IPSA in Quebec City in 1998.
Mapping the contradictions and ambiguities in the cultural politics of Canadian identity, The House of Difference opens up new understandings of the operations of tolerance and Western liberalism in a supposedly post-colonial era. Combining an analysis of the construction of national identity in both past and present-day public culture, with interviews with white Canadians, The House of Difference explores how ideas of racial and cultural difference are articulated in colonial and national projects, and in the subjectivities of people who consider themselves mainstream, or simply Canadian-Canadians.