Community in Pointe-Saint-Charles

April 29, 2011 § 3 Comments

Pointe-Saint-Charles has historically been an inner-city working-class neighbourhood. And a forgotten one, hemmed in by the industrial nature of the Lachine Canal and the Canadian National Railway tracks and train yards. The inhabitants toiled away for long hours for low wages, often without security of tenure at work. And then deindustrialisation hit the Pointe hard in the 70s and 80s. Suddenly, all the people who worked long hours for low wages couldn’t work anymore for any wages. And the Pointe’s unemployment rate shot up, reaching something like 33% by 1990.  Even today, with creeping gentrification, the Pointe still has shocking pockets of poverty, high unemployment, and high reliance on social services.  Each week, the food bank at St. Gabriel’s Church across the street from my flat has a long line outside it. The Mission du Grand Berger on rue Centre and the charity shop in the back of the towering Église Saint-Charles are going concerns. As is the pawn shop and the dollar stores on Centre. Wellington, the former commercial hub of the Pointe, looks like a ghost town.

In short, the Pointe is a classic, inner-city, downtrodden neighbourhood. And yet, it has one of the strongest senses of community I have ever seen in a city. And it is an inclusive community, one that welcomes all: French, English, working class, yuppies, immigrants. The lingering tension that hangs over the sud-ouest of Montréal between French and English doesn’t exist here. The tensions surrounding gentrification is also more or less absent. The block I live on is a dividing line between the yuppies and the working classes. I live on the north side, the yuppified side. And yet, everyone is friendly.  This is seriously a place where you go into the dépanneur and end up having a 20-minute conversation with the shopkeeper and customers about the Habs. Where you know your neighbours.

The sense of community is deeply-rooted in the Pointe. One of the focal points is the Clinique communitaire de Pointe-Saint-Charles on rue Ash in the southern end of the neighbourhood.  The Clinic was founded back in 1968 when a bunch of radical medical students from McGill came down here and were appalled by what they saw in terms of public health. My favourite story involved a young girl who said that when she went to the bathroom at home, she had to pound the floor with her shoes so that the rats didn’t bite her. So they did something. They weren’t entirely welcomed by the people of the Pointe, it must be noted. Instead of picking up their marbles and going home, instead they invited the community to get involved. The Clinic was a radical organisation, grassroots in nature, and the medical staff there made the connection between poverty, ill health, and mental health. The Clinic has had a psychiatrist on staff since 1970.

The Pointe Clinic predates Québec’s innovative CLSC (Centre local des services communitaire) system, a sort of front-line centre for health and other social services in the communities of the province. In fact, the Pointe Clinic was a model for Robert Bourassa’s Liberals when they created the CLSC system in 1974. The Pointe Clinic demanded that it’s autonomy be respected and the government left it outside of the CLSC system. Five years later, the Parti Québécois of René Lévesque was in power, and the government attempted to bring the Pointe Clinic into the CLSC system. Bad move, as the community mobilised and protested against the government’s decision. The government had no choice but to back down. Indeed, the Health Minister said: “Compte tenu de votre existence antérieure à l’implantation des CLSC, le ministère des affaires sociales a confirmé son intention de ne pas vous assimiler à ce type d’établissement mais bien de respecter la spécificité de votre organisme.”

And so the Clinic survived and thrived, as it continued to grow in terms of staff and importance in the community. Indeed, the Clinic is still run by members of the community, not the medical staff and certainly not the government. But this autonomy has not been easy to protect. Perhaps the greatest battle came in 1992, when Robert Bourassa and the Liberals were back in power. That year, the government proposed the Loi sur la santé et les services sociaux. As the Clinic explains on its website:

Le projet de loi C-120 menace la survie de la Clinique en la plaçant devant un choix qui n’en est pas un : soit la Clinique conserve sa charte d’organisme communautaire ‘privé’ et perd alors son permis de CLSC ainsi que le financement qui lui ai rattaché, soit elle devient un CLSC ‘public’ et renonce à sa charte et à son mode de fonctionnement communautaire.

Bad move, government. The community of Pointe-Saint-Charles mobilised on the streets. 600 people marched to protest the government’s plan. There was street theatre and delegations to the local and provincial politicians. Half of the adult population of the Pointe signed a petition protesting the government’s plans. The government had no choice but to back down.

A final battle in the middle of the last decade saw the Clinic brought within the larger system, but at the same time maintaining its autonomy.  No one calls it the CLSC here in the Pointe. Instead, we all know it as the Clinique Communautaire de Pointe-Saint-Charles, or the Clinic.

A second branch was opened on rue Centre. One of the deepest ironies of a protest against the condofication of the neighbourhood came a couple of years ago when a condo development on Centre, next door to the CLSC went up in flames when it was still under construction. The developers returned, and rebuilt the condos. But those who suffered: the small drycleaner next door and the CLSC, which was closed for nearly a year as it attempted to recover.

The Clinic is a community centre in the Pointe, something for which the people here have every right to be proud. And because the people of the Pointe have been so successful in creating and protecting their clinic, the community here has been able to successfully protect itself from some forms of gentrification. I had the opportunity to spend a fair amount of time at the Clinic this winter due to some freaky health issues, and I was always blown away by the ways in which this community has mobilised to protect itself.

These days, the big issue is what is to become of the CNR yards at the southern end of the neighbourhood, the point for which Pointe-Saint-Charles is named. Rather than allow a bunch of condos be thrown up on the old rail yards , the Comité Action CN formed out of the Carrefour d’éducation populaire de Pointe-Saint-Charles on rue Centre to protect the community and to propose an alternative for the development of those lands. Last autumn, the Comité created a glossy publication, “Les terrains du CN de Pointe-Saint-Charles: Des proposition citoyennes.” Not wishing to be subject to expensive condos that will further alienate the residents of the neighbourhood and continue to put affordable housing out of reach, to say nothing of the pollution and noise caused by the construction condos on the site, the Comité proposes community gardens and a market, and to use the old buildings as a new community centre, as well as a housing co-operative. But before any of this happens, the Comité insists that the CN lands need to be decontaminated.

Too often I read of laments for community, or worse yet, the argument that community can only be forged by yuppies in their soul-less condos.  Clearly, the Pointe says otherwise.

Planet of Slums or Arrival Cities?

April 28, 2011 § 2 Comments

It was with great anticipation that I opened Douglas Saunders‘ recent book, Arrival City: The Final Migration and Our Next World. The reviews I’d read of the book praised its brilliance and Saunders’ regular column for The Globe & Mail suggested this was a book anyone who thinks and writes about cities themselves had to read. It is rare I have been so disappointed in a book.

I will write in greater detail about Arrival City on my blog at Current Intelligence in the next month or so, but for now, let me just say that this book is a massive disappointment. Saunders does little more than re-hash neo-liberal, whiggish arguments about progress and the city and how the city is the panacea to all that threatens humanity and the environment.  The problems begin with what Saunders calls an “arrival city,” which is never properly defined. Could be a city, could be a neighbourhood, could be a slum, could be all kinds of things. But the rest of the book more or less dismisses the problem of the slum in the developing world. Saunders acknowledges that they exist, but then goes on to suggest they are just temporary dwellings for people on the rise into the middle-classes.  He picks up Hernando de Soto’s argument that all slum-dwellers in the developing world need is security of tenure, to own their own homes and property. This is the solution to poverty in slums. To prove his point, Saunders, a journalist, puts a human face on the residents of the slums, but he tends to pick people who are successful, who do get out of the slums. He champions the spread of middle-class North American culture (and its attendant free-trade) around the globe as the solution to urban poverty. Of course, this proves his point, about how these arrival cities are just that, a sort of purgatory for migrants from the countryside, a way-station on their way to respectability and security in the city.

I read Arrival City in conjunction with Mike DavisPlanet of Slums. The contrast between the two studies could not be more shocking. Whereas Davis has often been criticised as being too harsh in his arguments about the problem of slums and development globally, the problem with Saunders is the exact opposite: he’s far too wide-eyed to the point where he seems to be ignoring the harsh realities of life in slums of cities in the developing world.

John Lorinc, Cities: A Groundwork Guide

April 24, 2011 § Leave a comment

[Eds. note: Over the next few weeks, I will be re-publishing some of the articles I wrote for the Complex Terrain Laboratory, a precursor to Current Intelligence magazine. For the most part, these are articles I don’t want to lose, so re-posting them here is my way of creating an archive of them. Some are book reviews, a series of articles on cities and the slum, and some on landscape, memory, and archaeology.]

John Lorinc, Cities: A Groundwork Guide.  Toronto & Berkeley, CA: Groundwood/House of Anansi, 2009.  140pp + index, $11.00 (CAN) $10.00 (USA)

2009 was a watershed for humanity.  It was the first time that a majority of people, worldwide, lived in urban areas.  This was fuelled by a process of urbanisation in the developing world; in western Europe and Canada, the majority of people lived in cities by the First World War.  The United States reached this milestone shortly thereafter.  But in the developing world, people remained primarily rural until the past couple of decades when industrialisation reached this part of the world, in large part because North American and European companies began to outsource and move production off-shore.  This, in turn, had massive consequences for cities in this part of the world, as jobs dried up and industrial areas were abandoned.  This has led to a paradoxical situation in terms of urbanism in the world.  For example, Manila has grown by some 10.5 million people since 1951 to its present population of 12 million.  Meanwhile, Detroit and other cities in the North American rustbelt have experienced depopulation in the past few decades.

Throughout all of this, cities, especially in the industrialised world, gain more power and influence, not just on the national scale (such as London, the British metropole), but on the global scale (London remains the financial capital of the world, a position it has held for centuries).[1]  And in the process, cities, worldwide, continue to grow, becoming larger than some nations.  For example, there are more people in Tokyo than in all of Canada.  That is a mind-boggling thought, given the size of Canada’s geographic footprint (the 2nd largest nation in terms of landmass in the world) compared to that of Tokyo.

It is in this context that Canadian journalist John Lorinc has written a primer on cities for the 21st century, the appropriately titled Cities.  Lorinc is a specialist on urban affairs, his work having appeared in several Canadian publications; he also currently contributes to the New York Times’ eco-business blog, “Green Inc.: Energy, the Environment, and the Bottom Line.”  His last book, 2006’ The New City: How the Crisis in Canada’s Large Urban Centres is Re-Shaping the Nation (Penguin) was especially well-received and serves as somewhat of a basis for his argument in Cities, insofar as he notes the power of cities.  In Canada, a full one-third of the nation’s population lives in the three largest cities: Toronto, Montréal, and Vancouver.  In this sense, then, Lorinc is very well-positioned to ponder the plight, role, and impact of global cities in the 21st century.

Cities is the latest edition to a series from revered Canadian independent publisher, House of Anansi Press, the Groundwork Guides.  Previous volumes have examined topics as diverse as oil, empire, genocide, slavery, and sex.  The series is meant to provide an overview of cultural and political issues, offering “both a lively introduction and a strong point of view.” [back cover].  Lorinc accomplishes both, this volume is a lively discussion of the role and plight of cities, and though his “strong point of view” is somewhat muted in his prose, it is very clear.  Lorinc argues that we must be conscious and aware of the impact of cities on our wider culture, their economic, cultural, and political power, to say nothing of their environmental impact, and the plight of the poor in the megacities of the developing world.  In making this argument, though, Lorinc isn’t really saying anything new, nor anything controversial.  He covers the expected, and says the expected.

Rather than focus on the benefits and upside of city life, like other urbanists like Jane Jacobs and Richard Florida, Lorinc is more interested in problematising the city.  And this is beneficial tact to take.  Whereas as Jacobs and Florida focus on how the city is a creative force, a site of community, and so on, this is limiting argument and only deals with a minority of cities and a minority of people in cities worldwide.  Lorinc’s more comprehensive approach to the city allows for a wider analysis, both in the developed and developing worlds.  Indeed, the problem with Florida, in particular, is that he is not all that interested in slums and the poor in North American’s cities, which is troubling.

Nevertheless, while Lorinc travels down a road already well-travelled in Cities, his gift lies in the quick and coherent synthesis of the urban condition in the new century.  Broken up into 7 simple chapters, he gives us an overview of the issues facing cities the world over today.  He also moves easily from the developed to the developing worlds, between the historical and the contemporary.  Each chapter covers a central concept of urbanism: the city in the 21st century, urban forms and functions, sprawl, the environment and energy, transportation, poverty, and crimes, epidemics, and terrorism.  In addition to this division, the book is unofficially split so that the first half more or less focuses on the developed world, whilst the second half deals with the developing world.  The division isn’t absolute, of course, as both halves of the globe fit into the discussion throughout.

Central to the analysis is the environment, and the city’s impact upon it, in both the developed and developing world.  Each chapter serves as an introduction to the topic and hand, and whilst it is impossible for Lorinc to be comprehensive and exhaustive in the roughly 20 pages devoted to each chapter, he excels in introducing the problems and challenges facing cities to his readers.

Cities are incredibly complex and complicated socio-political structures.  They require careful- and micro- management; problems arise from dense population structures, complicated landscapes, environmental degradation, communications and transportation, amongst other things.  And Lorinc is best at pointing out that the problems that the megacities of the developing world face are problems that cities in the developed world are perpetually struggling with.

Most obvious here is the question of the environment.  Cities are cesspools of pollution and toxicity.  As noted, Lorinc’s discussion of the environmental impact of cities dominates this book; no fewer than 3 chapters (3: Sprawl Happens; 4: Environment and Energy; 5: Cities and Transportation) are dominated by environmental questions.  Chapter 3 examines the environmental (and socio-cultural) consequences of urban sprawl, primarily in Europe and North America.  Here, Lorinc touts cities that have managed to tout responsible development, vertical rather than horizontal.  Manhattan and the west end of Vancouver are two such examples, as they provide high-density urban settlement of high-rise condo development.  His argument is hurt, however, in a table that accompanies this discussion, a “selected” listing of the population density of the worlds 250 largest cities.  The table, however, is ultimately meaningless, in part because we don’t know the overall population of the cities, and the neighbourhoods/boroughs that he points to in his text aren’t in the table.  Manhattan is grouped in with the rest of New York City, which sees its density rating fall to 16th on the table (though whether that is 16th in the world or not is another matter entirely) and Vancouver isn’t listed at all.  In short, this table is rendered ultimately useless, as it offers us no real basis of comparison.  For example, while it is clear that Atlanta is much less dense than, say, London, this nugget means nothing to me without information on overall population size and geographic footprint of the two cities.

Lorinc also focuses on the degradation of the air we breathe in urban centres, offering a quick discussion of air-borne pollution in western cities during the industrial revolution.  Here he notes that by the 1880s, London’s air was close to being a toxic soup.  Oddly, though, he doesn’t mention the most obvious and famous example of air-borne toxicity in the developed world: Los Angeles.  That being said, he notes the lack of political will in battling air-borne pollution, politicians were not all that keen on dealing with the problem because of the damage it would to do the local economy and business.  Whilst London is his example, nearly every industrial city in Western Europe and North America has faced this problem.  Indeed, this seems to still be the crux of the question of global warming and environmental degradation today, as politicians remain unwilling to show leadership and make hard decisions, out of fear of upsetting the populace and damaging the economy (despite the fact that many studies note that implementing the Kyoto Accord would not harm the economy in the way that its alarmist opponents suggest), to say nothing of their chances at re-election.

Lorinc then nicely segues into a discussion of “Environmental Degradation in the South’s Megacities.”  Here, he deftly explores the problems facing these cities.  For example, he points to Lagos, the largest city and capital of Nigeria, which is a bustling metropolis of around 8 million (Lorinc uses the metropolitan population of 15 million [ed.: see my post on the difficulty in using Metropolitan population statistics here]).  Here he cites journalist George Packer, who has noted that the inner-city urban slums of Lagos are, in part, built on and around a heavily-polluted lagoon.  (As an aside, it is interesting to note that Lagos’ entry on Wikipedia makes absolutely no mention of the city’s slums).[2]  The polluted water of Lagos Lagoon is where the poor draw their water from, and where fishermen catch food.  The consequences of this for the health of these slum residences are obvious.  In discussing Lagos’ problems, however, it is interesting to note that Lorinc doesn’t point to the obvious source of the problem of pollution and a lack of regulation: there is no central urban government for the Lagos metropolitan area, the municipal government that does exist only serves a small core at the centre of the city.

Emissions are also a problem in these megacities of the developing world.  Even smaller cities are moving towards an environmental apocalypse.  Recently, China eclipsed the United States as the world’s emissions leader; of the top 20 cities in terms of emissions worldwide, 16 are Chinese.  The problem, in part, is due to the fact that the Chinese tend to incinerate their garbage, which causes serious emissions problems.  But Lorinc misses the other side of the equation here: automobiles.  And China’s streets and roads teem with automobiles belching emissions into the environment.  Indeed, the picture of China Lorinc paints in Cities reminds me of Dr. Seuss’ iconic Lorax, who speaks for the trees.  But the Chinese experience also points to another question of emissions and global warming, as the developing world is unwilling to be held to standards designed to ease the problems, arguing that such regulations would be handicaps to their own development.  They quickly point to the fact that North American and European nations were not subjected to such regulation during their period of industrialisation.

The discussion about trash is important because garbage dumps are quickly emerging not just as environmental disasters waiting to happen, but because slums are developing in and around them in various cities, such as Lagos, Buenos Aires, and Manila, amongst others.  In these cities, garbage is just piled up on top of itself in dumps (not that the developed world has a great record here, New York City has garbage barges floating in its harbour, and Toronto is engaged in an on-going battle with Michigan about where to put its garbage).  Dumps in these developing world cities have become the site of labour-intensive recycling businesses.  Scavengers, many of them children, dig through the dumps earning their keep, usually a few dollars a day, which they earn by selling what they find to scrap companies.  The scrap companies themselves turn around and make a handsome profit by selling the goods to recycling companies.  Not surprisingly, work conditions are brutal and dangerous, not to mention unsanitary.  It doesn’t take much of imagination to visualise these scrap-pickers climbing over the mountains of garbage, trying to avoid cesspools of toxic runoff, lethal smoke, bulldozers, garbage trucks, birds of prey, and insects.  Accidents can be fatal, Lorinc reports, such as in 2000 when the 20-hectare Pyatas dump in Manila capsized.  The garbage has been piled up to 13-storeys high when it fell over, smothering several hundred trash-pickers who lived in shanties at the foot of the garbage.

But it’s not just these megacities in the global South that are leading us to environmental danger, writes Lorinc.  Cities in the developed world are also intimately connected to our long-term survival in terms of climate change: “The reason is that wealthy nations are heavily urbanized, so the way these cities grow has a direct bearing on the pace of global warming, which in turn is already causing havoc in populous low-lying cities.” [p. 56].  Here, he points to Tokyo as a model.  Tokyo’s housing requires less energy than is the case in Europe and North America; the city is more tightly-packed and the transit system is both cost-effective and efficient, making the city easier to navigate.

Lorinc spends some time discussing environmentally-responsible architecture, as well as the reclamation of brownfields for housing and other purposes.  Brownfields are former industrial areas, located all over cities in the developed world, the consequence of the de-industrialisation of the developed world in the mid-20th century.  Lorinc correctly points to the redevelopment of brownfields in city cores as a means of increasing density, as well as developing better transit systems.  But he misses a prime opportunity to discuss the legacy of industrialisation in North American and Western European cities.  For example, I live in a former industrial neighbourhood in Montréal, surrounded by former factories and other sorts of industrial concerns.  My neighbourhood is like many around Europe and North America; cities like Pittsburgh have been left with massive brownfields that they have tried to redevelop to recover from deindustrialisation.  Some of the factories in my neighbourhood have been reclaimed as condos and office space.  Others, like the former metalshop that forms the backwall of my back garden, stand derelict and abandoned.  Nearby is the Lachine Canal, on the banks of which the Canadian industrial revolution began back in the 1840s.  In other words, I live in a neighbourhood that has been the site of almost continual industrial activity for the past 160 years (a few factories and railyards still exist).  To this day, the leisure craft that ply the canal today (it has been reclaimed as a recreation site) cannot travel at speeds in excess of 15 km/h, otherwise they run the risk of stirring up the toxic silt on the floor of the canal.  Redevelopment in my neighbourhood usually means cleaning the soil, but either way, there are serious environmental issues in neighbourhoods such as mine, ones that Lorinc doesn’t explore.

One way in which North American cities, in particular, can contribute to reversing climate change is through the implementation of viable public transit systems.  Most of the major cities in Canada and the US have good public transit: New York City, Chicago, Boston, Montréal, Toronto, for example.  Others, however, do not, such as Houston, or Calgary, or Atlanta.  These three cities are also home to considerable urban sprawl.   And Lorinc notes that this sprawl isn’t conducive to public transit:

there’s a powerful economic relationship between transit, population density and land-use planning.  Transit agencies must make substantial investments in vehicles and other equipment, like signalling systems.  They have hefty operating expenses, such as drivers’ salaries, vehicle maintenance and fuel costs…without a critical mass of riders, transit service becomes unaffordable and inefficient.  In general, transit riders want convenience, reliable and efficient service, and value for their money.  When a transit service doesn’t generate enough revenue, it often cuts back on service – for example, by reducing the number of vehicles running on any given route.  And when that happens, commuters…are much more likely to rely on their vehicles. [pp. 72-3]

And whilst this is certainly true, what Lorinc overlooks is that two of his examples of sprawl cities, Houston and Calgary, are the centres of the oil industry in the United States and Canada.  Another city with a shoddy public transportation system is Detroit, home of the domestic car industry in the United States.  In the case of Detroit, the car companies made sure that the city didn’t have a viable and efficient public transit system; what would it say if the home of the car companies had efficient transit?  It would hurt their bottom lines.  Certainly, the fact that public transit in Calgary and Houston is a dodgy proposition is not all that surprising.

The discussion of epidemics and the city in the final chapter is quite timely, given the recent worldwide paranoia about H1N1.  Our concentration in cities will make the transmission of H1N1 faster and more intense (though, of course, H1N1 remains less potent than common influenza, at least in Canada and the United States).  Indeed, cities in the industrialised world used to be cesspools of disease and epidemics, even as recently as the late 19th century.  Montréal was the site of the last smallpox epidemic in the industrialised west, in 1885.  Epidemiology in 1885 was only starting to develop, but its successive advancement throughout the 20th century has meant that epidemics like the Spanish influenza in the wake of World War I have become increasingly a thing of the past.  Governments, at all levels, have recognised their responsibility to protect the health and lives of their citizens. To that end, massive public health bureaucracies have grown in the industrialised north to protect us from disease.  However, this doesn’t mean that we are no longer vulnerable.  Lorinc reminds us of this when he points to the 2003 SARS outbreak in Toronto.  SARS originated in the Guangdong region of China before spreading, primarily to Hong Kong, Singapore, and Toronto.  Why an outbreak occurred in Toronto, rather than Vancouver, itself a major city of the Chinese diaspora, is instructive.  In Ontario, the province of which Toronto is the capital, a right-wing, anti-big government administration came to power 8 years earlier, and proceeded to radically slash government spending in all areas, including public health.  The consequences were disastrous, as hundreds were infected and quarantined, and 43 people died in Toronto from SARS, as hospitals lacked the resources to deal with the infection (in Walkerton, Ontario, a small city, government cutbacks led to a fatal outbreak of e.coli in the water supply in 2000).  Meanwhile, in Vancouver, writes Lorinc,

provincial labor officials had trained health care workers in the proper use of special masks and other safety systems designed to protect them from catching contagious diseases while administering emergency procedures to ill patients.[p. 121].

All in all, Lorinc provides us with an instructive and lively introduction to the problems facing cities and, as a result, humanity in the urban century.  That being said, however, his conclusion remains rather trite and does a disservice to the discussion throughout the book:

The twenty-first metropolis will be a concentrated place of nearly unfathomable diversity – ethnic, social, economic, environmental, religious.  Large cities have become a microcosm of everything that’s taking place in this complex world.  For good or ill, they are our future. [p. 128].


On Diasporas and Protests

February 6, 2011 § Leave a comment

As unrest unfolds in the Middle East, one thing I’ve enjoyed here in Montréal have been the protests of the various diasporas. A few weeks ago, as I ran errands downtown on a Saturday, I got caught up in a large group of Tunisians protesting against Ben Ali, calling for his removal. Since then, the Tunisians have protested against his brother-in-law, who has attempted to seek shelter in Montréal and claiming refugee status in Canada. Other Arab diasporas have joined in the protests. The Tunisian one I got caught up in had people not only draped in the Tunisian flag, but the Algerian, Lebanese, Palestinian, and Egyptian flag.

Yesterday, the Egyptian diaspora in Montréal was out in the streets downtown protesting against Hosni Mubarak, part of an international day of protests, calling for his ouster. As with the Tunisian protests, they were joined by other Arabs. But what makes these protests special for me is that it’s not just the Arabs, not just the Tunisians and Egyptians, out in the streets in Montréal. They are quickly joined by everyone else in the city: québécois, Anglos, Spanish, Italians, Greeks, Jews, and so on.

The Tunisian protest was a multicultural sea of faces, all united in celebrating Tunisian freedom and Ben Ali’s ouster. Video I’ve seen of yesterday’s anti-Mubarak protests were similar. It’s simply nice to see the coming together of all of these diasporas in Montréal, including ones that don’t historically get along, to protest against injustice on the other side of the world.

UPDATED: Check out this article on the Egyptian diaspora in general and their hopes for reform.

Racists v. Obama

August 25, 2010 § 2 Comments

One thing that is driving me nuts these days is the extreme right wing in the United States.  In particular, the morons who consistently assert that 1) Barack Obama was not born in the United States and 2) Barack Obama is a Muslim.  This on-going idiocy exists for one simple reason: racism.  The only reason why people question whether Obama was born in the United States is because he’s got an ‘unusual’ name, that includes the name “Hussein” as his middle name.  If his name was Joe Smith, this debate wouldn’t exist.  And this leads to why these eejits are accusing him of being a Muslim: he’s black and his middle name is Hussein.  The fact that these morons continue this assault on Obama leaves me feeling, one the one hand, depressed at the state of humanity today.  On the other hand, though, it occasionally occurs to me that if this is the best these feeble-minded folk can come up with, maybe Obama’s not doing such a bad job after all? 

Seriously, what I do wonder is why no one on Obama’s side (i.e.: the Democrats) actually fights back and calls these idiots what they are: racist, moronic idiots.

Because they need to, they should.  Because the idiocy of these racists leads to events like this, where a cabbie in NYC was asked if he was a Muslim before he was stabbed.  There are consequences of the hatemongering begun by these morons, by playing on and exploiting the fears of people.  As far as I’m concerned, the racists who attack Obama in this way are responsible for idiots like this guy who stabbed the cabbie in New York because he is a Muslim.

Historical Consciousness

July 13, 2010 § Leave a comment

So, I’m reviewing and revising a textbook right now (not mine, I’m just the outside expert).  In this textbook, in the Introduction, I have come across the following passage, which I find amusing.  I’m not sure I agree entirely with the idea, but it is an intriguing one for someone who lives in Québec and is a citizen of Canada and who studies Irish history:

In essence, reflecting on human reality means reflecting on ourselves, since we are all humans and nothing in the human experience is completely foreign to us. In this sense, history is to groups of people what psychology is to individuals.  Imagine an historian talking to his “patient”:

You suffer from a colonization complex, compounded by a repressed rebellion and a weak constitution. I recommend that you go through a major political crisis every ten or fifteen years over the next 100 years. Then you should feel a bit better. But your past will follow you until the end of your days, in one way or another. You’ll be better off if you accept it right away.

Vive le Canada!

June 30, 2010 § 1 Comment

Tomorrow, Canada Day, I will be on CJSW radio in Calgary, as part of their new series, “Today in Canadian History“, where I will be talking about the process of Canadian independence between 1848 and 1982.   Details below:

Today in Canadian History launches on Canada Day of 2010. Each episode of the series contains an interview with a Canadian professor, journalist, author, or “everyday” historian and focuses on a unique event or moment that took place on that day in Canadian history. To date, the series has received contributions from over sixty individuals from across Canada.

As a podcast and radio series, Today in Canadian History presents Canada’s past in a unique and accessible manner. The series is designed to be a first step to learning more about our past. We would like to remind Canadians not just about what makes our country great, but what makes it complicated, beautiful, diverse, and ours.

How Can I Listen?

Starting on Canada Day, CJSW will be making the audio available on a variety of platforms. You can listen to the episodes:

  1. Every weekday morning on CJSW 90.9 FM in Calgary and cjsw.com!
  2. On this webpage (audio will be posted every weekday)
  3. On our Facebook page (search, “Today in Canadian History”)
  4. As a podcast (series will be posted in iTunes on Canada Day)

The series is produced by Joe Burima and Marc Affeld. Local jazz musicians Simon Fisk, Steve Fletcher, and Jon May provided original music for the series. Original artwork was provided by Reid Blakley.
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For more information, or to get involved in the series, contact Joe Burima at (403) 220 8033, or todayincanadianhistory@cjsw.com

Canada and Russia: Stereotypes Inverted

April 10, 2010 § Leave a comment

Growing up in Canada in the 1980s, the Cold War was kind of an abstract concept.  Sure, we had the occasional drill to learn what to do in case of nuclear attack, but the larger context of the Cold War was missing.  Except when it came to hockey.  That was the Cold War here.  It began in 1972, Canada and the Soviets played an 8-game Summit Series of hockey, 4 games in Canada, then 4 games in Russia.  Canadians thought it would be a cakewalk.  After Game 4 in Vancouver, Canada was booed off the ice after losing 5-3.  Heading to the USSR, Canada was trailing 2 games to 1 in the series (the 4th game had been a tie).  Team Canada’s Phil Esposito reacted to the booing in Vancouver in a post-game interview:

Canada came back to win the series, scoring at the last minute in Moscow.  Legends were built around this series, and, in part, around Esposito’s rant.  As Canada and the Soviet Union met up in international play throughout the 70s and 80s, a stereotype emerged of both nations, based on their hockey players.  Canada, we were the good guys, the passionate hockey players, who’d do anything to win.  The Soviets, they were the heartless commies, mechanistic and humourless.  The international series went back and forth.  Even club teams got into it.  Apparently the greatest hockey game of all-time was played on New Year’s Eve, 1975, at the Montréal Forum, as the Montréal Canadiens played Central Red Army to a 3-3 draw.

So, given these stereotypes, I had to laugh this afternoon reading the local Montréal English-language newspaper, The Gazette.  Canada’s Minister of Foreign Affairs, Lawrence Cannon, is in the Arctic this week, having just touched down in Resolute Bay, Nunavut, to inspect the activities of Canadians working on proving Canada’s claims to the Arctic Archipelago before the 2013 deadline.  Cannon was impressed with their work, but not so impressed with the actions of the Russians.

The Russians are planning a few maneouvres in the Arctic, including dropping two paratroopers onto the North Pole to belatedly commemorate the 60th anniversary of a similar exercise in 1949.  Said Cannon:

It was interesting . . . to see our Canadians working extremely hard to collect the data, to be able to make sure that we do submit to the commission by 2013 the extended mapping and our scientific data.  On the other hand, we have the Russians playing games as to who can plant a flag or who can send paratroopers there. I thought the contrast was striking. We take our job seriously, and it seemed to me that the Russians were just pulling stunts.

[Cross-posted at Current Intelligence].

New Project: Current Intelligence

March 11, 2010 § Leave a comment

The Complex Terrain Laboratory is being retired.  Mike, Eric, et tout le gang from the Lab, have begun a new project, called Current Intelligence:

is a journal of opinion and analysis. Its editors and writers are preoccupied broadly with culture, politics and current affairs; narrowly with conflict,crisis, and the state of the world “out there”; and laterally with the intellectual concerns of those who research, teach, and write about the issues.

We went live on Monday, 8 March, and we will publish daily, Monday-Friday, with a quarterly print journal as well.  Current Intelligence comes with its own set of sections:

We can even be found on Twitter.

So, come on over, grab a coffee and read what we’ve got to say.  As for me, I’ll continue to offer my own particular position on issues that require a deeper, historical, long-view of understanding.

Mr. Islamophobe

March 6, 2010 § 2 Comments

I’m on this listserv, I’ve been on it for over a decade, and I’m really just too lazy to unsubscribe.  Occasionally, my laziness is rewarded with insightful commentary on Canada and the world.  More often than not, I’m exposed to anti-Semitism from one member and anti-Islamic propaganda from another.  Most recently, Mr. Islamaphobe (who is also of the opinion that feminism has destroyed our culture, and if it wasn’t feminism or Islam, it was the left, and if not them, then it was the environmentalists) has declared that Islam is a religion bent on world domination, supporting Geert Weders’ idea that, although there are moderate Muslims, there is no moderate Islam.  I find this kind of commentary not just offensive, but stupid.

Both Christianity and Judaism are evangelical religions, they both seek new adherents wherever they are taken.  If Islam is, as Mr. Islamophobe argues, hell bent on world domination, Christianity is even more so.  The various Christian churches have spent much of the past two millenia seeking new converts, first as it expanded out of the Holy Lands into the European portion of the Roman Empire, then throughout Europe and North Africa, into Asia, across the Atlantic to the Americas, into sub-Saharan Africa, and Oceania.  Islam has also similarly expanded out of the Holy Lands to become a global force.

Of course, the difference for Mr. Islamophobe is that Christianity is his culture/religion.  Thus, for him, Christianity and the culture it has created stand for all that is good and great and beautiful in the world, whereas Islam stands for all that is evil and rotten in the world.

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