April 30, 2013 § 2 Comments
Over at the National Council of Public History‘s (NCPH) blog, history@work (wherein public historians such as yours truly discuss issues related to history and the public and historical public memory), I have a new piece up on Canadian Prime Minister Stephen Harper’s delusional history of the War of 1812, entitled Re-manufacturing 1812: Stephen Harper’s Glorious Vision of Canada’s Past. From the title, you can probably guess my angle on Harper’s attempts to re-brand Canadian History through the War of 1812. Quite frankly, I find it disturbing. Let me know what you think.
April 24, 2013 § Leave a comment
Scholars studying diaspora and immigrant communities have noticed that there are some very general, very real trends amongst diasporic immigrant communities. The first generation, the immigrants, arrive in their new home, but find themselves caught between two worlds, struggling to fit into the new home, whilst still maintaining very real and very strong ties to the homeland. Their children, the second generation, are citizens of the new country by birth, and grow up in that host culture, and generally do not express a lot of interest in the culture of the homeland; they are fully integrated into the new homeland. It’s their children, the third generation, that begins to cast an eye back to the old homeland, curious about where their grandparents are from and the culture their grandparents carried with them in the new land until they died. These are trends that have existed in North America since the Irish began coming over here in the mid-19th century, and have been replicated time and again by pretty much every single group that has arrived in the United States and Canada in large numbers since.
Immigrants, their children, and grandchildren, of course, have greatly changed North American culture ever since the Irish. Take, for example, the city I live in now: Boston. Boston is the birthplace of the American independence movement in the 1770s, and was a tight-knit Anglo-Protestant city prior to the Irish arriving. Boston was never the same after the Irish arrived in huge numbers in the mid-19th century. And as the Irish infiltrated the city’s economy, culture, and politics, they left their mark. This can still be seen today: at present Stephen Lynch and Ed Markey are both attempting to gain the Democratic nomination for the special election to replace John Kerry in the US Senate. Both Lynch and Markey are currently Congressmen. Both are Irish Catholics, Markey’s from Malden and Lynch is from South Boston, aka: Southie. He grew up in the same housing projects as Whitey Bulger. The Irish still have their tentacles in the Democratic Party machinery in Boston today, 160-some odd years after they arrived.
Other cities are affected differently. Take, for example, my hometown of Montréal. Montréal has long been the recipient of immigrants, dating back to the Irish, who began arriving there in large numbers in the 1840s. The Irish completely changed the city, adding an Anglophone group that was Catholic to an already divided city. The Catholic Church was also massively changed in Montréal as the Irish muscled their way in. Indeed, they are largely to thank for the fact that there is an English-language Catholic Church in the city today. But Montréal is also being fundamentally changed by immigration from nations in the Francophonie in Africa and the Caribbean today. In the past decade or so, Montréal has undergone a fundamental cultural shift, as new French-speaking communities arrive. The consequences for French Canadian nationalism and separatism should be obvious.
But this process of acculturation may be now speeding up. Our cities have become faster, life is lived at a frenetic pace in our cities on this continent. Last week, two bombs went off at the Boston Marathon, killing 3 people and injuring over 200 more, some very seriously. The bombs were planted by Tamerlan Tsarneav, 26, and his younger brother Dzhokhar, who is 19. The Tsarneav brothers are immigrants, they came to the United States from Dagestan just over a decade ago. Tamerlan was here on a green card, whilst Dzhokhar became a citizen last year. Their parents have both returned to Russia in recent years, leaving them here. But they’ve been here a long time, Tamerlan was 14 or 15 when he arrived here, Dzhokhar was 8 or 9. They were both Americanised, and their brand of terrorism, experts have concluded is of the ‘home-grown’ variety.
Yesterday in the Boston Globe, Farah Stockman commented on this growth in homegrown terrorism, citing forensic psychiatrist Marc Sageman, who in 2008 predicted that terrorism in the West would increasingly be of this variety. Of course, by 2008, we had already seen the writing on the walls. On 7 July 2005, four terrorists detonated bombs during the morning commute in London. All four were homegrown terrorists, two were the sons of immigrants, a third was an immigrant himself, but had grown up in England. The bombing of Madrid’s transportation system in March 2004 was also of the homegrown variety.
This new generation of terrorists, the so-called 3rd wave, are younger than the Al Qaeda terrorists of the previous decade. According to Stockman, the average Al Qaeda terrorist in the 90s and early 00s was in his 30s. Today, the average age of these 3rd wavers is in his early 20s. The 2nd wave were devoutly religious and had grown up in devoutly religious homes. The 3rd wave grew up secular, as the brothers Tsarneav had. So, why the turn to radicalism and terrorism, she asks:
For some, it was out of a warped romanticism for a homeland they barely knew; an act of rebellion against hardworking immigrant parents who brought them to the West for “a better life.” Others were US-born converts to Islam who found in terrorism a sense of camaraderie and purpose that had eluded them all their lives. A few became terrorists after years of gang-banging and drug dealing. It was an ideology that transformed their violent tendencies into something heroic. It made them feel they were on the side of the angels.
Sagemean concludes that for some of these young men, ‘terrorism is a fad.’ This is an interesting thought. But if these young men are attracted, in part, by this romantic attachment to their parents’ homeland, or the homeland of their families, or to the religion that sustained their family generations ago, I’m not so sure that this is a fad. Scholars looking at notions of diaspora note the attachment 3rd generation children and those beyond have to the mythical homeland. Looking at my own community and what I study (the Irish), I would note that men and women whose families emigrated to North America 160 years ago remain curious and interested in the mythical homeland of Ireland. Ireland draws them in, they’re curious about the history, the culture, and some even the language. This becomes a life-long interest.
Maybe Sagemen is correct in that the violence of radicalism and terrorism is a fad of youth and some of these young men will eventually mellow out and choose to focus on aspects of their culture that do not lead to violence. Certainly there are echoes of this in the Irish diaspora, where many young men (and some young women) have been attracted to the glory of the violence in the North. This was certainly true when I was younger, before the establishment of peace following the Good Friday Accords in 1998. Young Irish-American and Irish-Canadian men would hold romanticised images of the IRA and the resistance “back home”. Most have long since grown out of this fascination with the IRA, of course. (This did, however, inspire Bono to go on a legendary rant during a performance of “Sunday, Bloody Sunday” during the 1987 Joshua Tree tour, which was released on the DVD of Rattle & Hum).
January 5, 2013 § 3 Comments
Twice in the past few weeks, I have been caught up in discussions about the role of the monarchy in Canada with Americans. These discussions rather astounded me, I have to say. In all my years, I have never really thought all that much about the role of the Queen and her representatives in Canada. Sure, Her Majesty Queen Elizabeth II is the head of state in Canada (as well as everywhere else in the Commonwealth), but her actual role in Canadian politics is close to nil. Governors-General have been little more than figureheads, responding to the whims of Prime Ministers since the 19th century, not the Queen.
For my American interlocutors, however, the Queen was a big deal for Canada. They’ve all spent a fair amount of time north of the 49th parallel, and they’re all insightful people. The argument goes something like this: Canada has been prohibited from achieving a full sense of independence of its own because of the on-going association with the former colonial parent through the person of the Queen. Because Canada is not completely sovereign, it cannot be a fully independent nation. It will always be beholden to the United Kingdom. To a person, they all argued that Canadians (at least Anglo Canadians) are very British, in all manners, from our dry sense of humour to our stiff upper lips, and even down to our accents. I was dumbfounded.
I argued that the Queen means very little to Canadians. Aside from the hardcore monarchists, she’s just this grandmotherly woman who pops up on TV now and then. I pointed out that Americans are actually more obsessed with the royal family than Canadians, as evidenced by the marriage of Prince Receding Hairline to whatshername last summer. Sure, the Queen is on our money, but how is that different from Washington and Lincoln being on American money? And certainly Washington has reached the status of a monarchal icon in the USA by now. I argued that, despite the fact that the Queen is the head of state, the Prime Minister is the one who wields power, and quite a lot of it. The Prime Minister decides when elections are to be held, what the policies of government are, etc. In short, sovereignty lies in the Canadian people as expressed through our elected representatives and the Prime Minister; the Queen has nothing to do with this.
But then one of them brought up Prime Minister Harper’s underhanded attempt in 2010 to avoid an election by asking Governor General Michaëlle Jean to prorogue Parliament. He argued that we had an unelected representative of the Queen deciding the fate of the Canadian government. Good point, I conceded, but, the Governor General in 2010 acted in accordance with established constitutional law in Canada and the entire Commonwealth; she acceded to the wishes of the Prime Minister. This wasn’t good enough, the fact remained that the Governor General is unelected. Full stop. And this is proof of Canada’s lack of full sovereignty.
Now I certainly do not buy into the argument that Canada was born on 1 July 1867. As far as I’m concerned the date that we chose to celebrate the birth of our nation is entirely arbitrary and artificial. I have also argued on this blog that Canadian independence has been achieved piecemeal. From the granting of responsible government in 1848 to the patriation of our Constitution in 1982, Canada has inched towards independence. I’d go so far as to argue that in many ways, 1982 is the true date of Canadian independence, as finally our Constitution was an Act of our own Parliament. I certainly do not buy the argument that Canada is doomed because the nation wasn’t born in violence and a war of independence like our American neighbours.
There is also the argument that Canadian unity can never be, due to the fact that upwards of 40% of the population of the second largest province (at any given time) wish to separate from the nation. And, for this reason, Canada is an artificial nation. I think this is a simplistic, and even stupid, argument. It assumes that all nations were born of the nationalist movements that swept across the world from the early 19th to the late 20th centuries. The continued existence of massive multi-ethnic nations such as Russia and China bely this. So, too, does the on-going persistence of the United Kingdom of Great Britain and Northern Ireland, despite the continued threat of the Scots nationalist movement. Instead, I argue, Canada is successful precisely because it is not a national nation, it is post-national and can house more than a single nation. Indeed, this is what makes Canada not just bi-cultural, but multi-cultural, as we learned in the 1960s, whatever government policies of the day might be.
So I’ve been left stewing over the role of the monarchy in Canada, thanks to my American interlocutors. I’ve also been stewing over different conceptions of democracy. Britain is the modern birthplace of democracy. It is where the people slowly gained control over their nation from the monarchy. At one point, the House of Commons was filled with men hand-picked by the king and his minions, true. But by the 19th century, this was no longer the case. In the UK, the Queen is little more than a figurehead, just like in Canada. But, of course, Elizabeth is English, she’s not Canadian. Thus, she is a foreign queen, according to my American friends. But it’s not that simple. That is an American argument. American democracy works very differently than British or Canadian democracy. And notions of what democracy mean differ as well.
To wit, a few weeks months ago in the Boston Globe, the resident conservative columnist, Jeff Jacoby, was making the argument that the best way to determine whether or not gays and lesbians should be granted rights was through referenda. Only by giving voice to the majority could we determine whether or not a minority should be granted civil rights. That, concluded Jacoby, is how democracy works. To my Canadian mindset, this idea was shocking and appalling. Pierre Trudeau once opined something along the lines that the best determinant of a free and open society is how that society protects its minorities. In short, the rights of minorities should never be left up to majorities. That is what democracy is.
And maybe that’s what this argument boils down to: Canadians and Americans have very different ideas of what democracy is. And for that reason, whilst my American conversants were appalled that Canada would have an unelected, foreign queen, I, a Canadian, could care less. The Queen has no real impact on Canadian life and politics. Her “representative” in Canada, the Governor General, is appointed by and serves at the pleasure of the Prime Minister. And the Governor General has, since 1848, deferred to the wishes of the Canadian Prime Minister. Canada is no less a sovereign nation for this.
And Canada’s inferiority complex has nothing to do with this relationship to the UK, it has everything to do with being the junior partner in North America with the United States and Mexico. Canada is the smallest of the three countries in terms of population, and ranks only slightly higher than Mexico in terms of the size of its economy. The only way in which the colonial relationship with the UK actually does matter is in the sense that Canada has never had the chance to fully stand on its own. It WAS a British colony. And today, it is by and large an American colony. I mean this in terms of the economy, Americans own more of Canada’s economy than Canadians themselves do. And we currently have a governing party, the Conservative Party of Canada, that acts like a branch plant of the American Republican Party.
December 10, 2012 § Leave a comment
I have touched on Doug Saunders’ Arrival City previously on this blog here and here. This review was also in the works with Current Intelligence before I left back in 2011. So, I am sticking it here for my own purposes.
Doug Saunders. Arrival City: The Final Migration and Our Next World. London: William Heinemann, 2010. ISBN: 9780307396891. 356pp.
Doug Saunders’ Arrival City was published to almost universal acclaim last fall. The Guardian nearly fell over itself hailing it as “the perfect antidote to the doom-laden determinism of the last popular book on urbanisation, Mike Davis’s Planet of Slums” and declaring it “the best popular book on cities since Jane Jacobs’s The Death and Life of Great American Cities half a century ago.” Saunders’ own newspaper, The Globe & Mail hails his calming certitude on the wonderful nature of progress that the city provides us. And the Wall Street Journal praises Arrival Cities for its optimistic view of globalisation.
Certainly, Arrival Cities is an important book, its well-written and is clearly and cogently argued. It is also somewhat of a disappointment, at least in the first half of the book. Saunders is the European Bureau Chief for The Globe & Mail and his reportage and columns generally provide a balanced view of the world; his is one of the few columns in that newspaper I actively seek out. Thus, I expected more from Arrival Cities. I did not get it. While Saunders does give us a counter-narrative to Davis’ doom and gloom, it occasionally reads Pollyana-ish. And at times, Saunders’ journalistic eye overwhelms his argument. Indeed, Dwight Garner in The New York Times notes this problem: his lengthy quotes from the people he talked to in arrival cities around the world sound formulaic and too easy.
Certainly, Planet of Slums was an overly statistical analysis, and statistics are on the aggregate level, they do not always us to view the micro- and quotidian levels. But Arrival City is plagued by the opposite problem: in focusing on a success story or two from each of the arrival cities he visits around the world (and Saunders has certainly been travelling the world), he over-personalises his arguments, which gives the impression that he’s choosing to extrapolate the success stories he saw, not the marginalised. Certainly, all of the people in arrival cities are marginalised in the larger sense of the word, but within the poor, there are class/caste divisions.
More fundamental, though, is Saunders’ reliance on Hernando de Soto’s arguments that all people need in the slums and favellas of the world is security of tenure, if they owned their own homes, all would be good. As Davis notes, the problem with titling in the slums is that it perpetuates the problem of class, in that the wealthier squatters win and the poorer lose, or continue to lose. And de Soto has also been criticised for over-estimating the amount of wealth land titling would create. The other problem of de Soto’s claims is the very notion of property: generally speaking, slums and favellas work due to the co-operation between residents. The creation of private property is at diametrical odds to this economic system. Saunders parrots de Soto throughout large part of Arrival City, arguing that private ownership of homes and security of tenure would encourage slum-dwellers to, essentially, take pride in their homes and communities and would give them a base of capital to invest in the economy. This is not to suggest that de Soto and Saunders are all wrong and their critics all right, but it is to suggest that life does not work quite as neatly and systematically as de Soto and Saunders would hope.
The first five chapters of the book are also plagued by an alarming ahistoricism as Saunders takes us on a tour of arrival cities across the globe from London to Dhaka, Nairobi, Los Angeles, and Shenzhen. In Chapter 5, he looks a the historical growth of cities in the west, focussing specifically on Paris, London, Toronto, and Chicago. Oddly enough, even in a historical chapter, one is left alarmed at Saunders’ ahistoricism. In discussing the differences between urbanisation rates in the United Kingdom and France in the mid-19th century, Saunders somehow manages to overlook the major impetus behind urbanisation in that century: the Industrial Revolution. The Industrial Revolution is the determinative factor behind the wildly different rates of urbanisation in France and Britain in the 19th century, plain and simple.
Also, a cardinal crime to an entire generation of historians, Saunders attempts to take on E.P. Thompson and The Making of the English Working Class. The problem is that he seems not to have read the book. He says that Thompson sees his working class heroes as “passive victims.” This is just plain wrong, the key argument that emerges from The Making is that the working classes were not just passive victims, that they employed agency in agitating for their rights through corresponding societies, proto-unions, and through the church.
In addition, one is left rather flummoxed by Saunders’ apparent naïveté in looking at housing projects in Paris. He criticises the project builders for not soliciting input from those who were to be the future residents of the projects. Seriously. Nonetheless, he does make the point that the lack of accountability on the part of both the authorities and residents in the projects, to say nothing of their discombobulating impact on community.
Following this, however, Arrival City improves exponentially, in the final five chapters. In this sense, it is as if the book is split in two. In the second half of the book, Saunders seems to adopt a more complicated approach to the arrival cities of the world. This includes pointing out the ridiculousness of immigration policies in Canada and the United States. Canada and the United States take in the largest number of immigrants in the world, at least on a per capita basis for Canada, a relatively tiny (population-wise) country.
But it is Saunders’ chapter on the geçekondus that surround Istanbul that really shines. Here, we get a detailed, excellent study of the politics of the geçekondus from the 1970s to today and the struggle of the resident of the slums to attain regularisation and integration into Istanbul. Istanbul, of course, is one of the fastest growing cities in the world. In 1950, Istanbul’s population was 983,000; today, over 13,000,000 call the city home. The slums on the Asian side of the Bosporus grew up in the 70s as impoverished rural Turks migrated to the great city. They established their slum housing outside the boundaries of the city and then agitated for the right to have such luxuries as running water and sewers. The organisers of the 70s and 80s were almost all radical lefties and, during the military dictatorship and its aftermath in Turkey, many spent time in jail and saw their homes routinely torn down. By the turn of the millennium, their geçekondus had been integrated into Istanbul (a large part of what saw the city’s population triple in the past thirty years). Today, these old geçekondus are now part of the inner ring of Istanbul suburbs, fully integrated into the city, and the children of these old radicals are Istanbullus. However, the geçekondus aren’t simply a case of de Soto’s economic theories being put into practice, the regularisation of the geçekondus and their residents, the geçekondullus, required state assistance.
In the second half of the book, Saunders also goes beyond the role of banks and business in the regularisation of the arrival cities. He also notes that the state needs to take an activist role, whether of its own accord or spurred on by the arrival city residents. In order to do this, however, the state needs to have the resources to do so. This is simply not possible in many impoverished and/or corrupt developing world nations, like Bangladesh. Instead, it requires the intervention of richer nations like Turkey, which could afford for Istanbul to absorb and regularise its geçekondus. But more than this, the integration and regularisation of these arrival cities is necessary for local schools, jobs, health care facilities, water and sewer services, and transportation. And then, finally, Saunders strikes a balance between the de Soto right and the Davis left:
What comes from this work, and form the experiences of families like the Magalhãeses in Brazil and the Parabs in India, is a conclusion that is unlikely to please the ideologues on the socialist left or the free-market right: to achieve social mobility and a way into the middle class for the rural-migrant poor, you need to have both a free market in widely held private property and a strong assertive government willing to spend heavily on this transition. When both are present, change will happen [p. 288].
What we are left with then, is half a great book. The first half of Arrival City is done in by its overly simplistic and journalistic approach, its lack of historicity and its over-reliance on de Soto. In the second half, though, Saunders finds his feet, and finds his own original argument that more than splits the difference between de Soto and Davis. I remain unconvinced that the urbanisation of humanity on such a level as we are seeing today is a good thing, but it is also a truism throughout history, at least in the West, that periods of urbanisation have spurred on trade, the economy, and general human progress. And during periods of de-urbanisation, such as in the Dark Ages following the fall of the Roman Empire in the West, Europeans were only slightly more evolved than cavemen, at least in relation to the rest of the Mediterranean world and the Middle East, as David Levewing Lewis points out in God’s Crucible: Islam and the Making of Europe, 579-1215. Either way, there is no simple answer to the question of the massive urbanisation of the globe today, despite what the Mike Davises and Doug Saunderses of the world would have us believe.
March 27, 2010 § Leave a comment
A few months ago, I published an article in a book edited by John Chi-Kit Wong of the University of Western Washington in Bellingham. The book was entitled, Coast to Coast: Hockey in Canada to the Second World War (University of Toronto Press, 2009), and my article was entitled “‘Scientific Aggression’: Class, Manliness, Class, and Commercialisation in the Shamrock Hockey Club, Montreal.”
Today, John forwarded the authors a review of the book from the H-Arete listserv, which deals with sport history, written by Jason Blake, University of Ljubljana, Slovenia. Blake had this to say about my article:
A few chapters show a keen interest in narrative, examining individual newspaper reports and trends in sports reporting. In “‘Scientific Aggression’: Irishness, Manliness, Class, and Commercialization in the Shamrock Hockey Club of Montreal, 1894-1901,” John Matthew Barlow argues that reporters in Montreal “became less concerned with the idea of fair play” and “more interested with winning and losing” (37) long before the amateur debate died. In a special subsection, Barlow provides cogent Ð almost literary Ð readings of individual press accounts. Important, too, is his highlighting of how self-consciously the journalists created stories of games. Consider this 1900 pronouncement: “Narrative in the superlative can only convey an imperfect sense of the paragon of perfection and sensation detail of this, the last and premier exhibition of a week’s great hockey” (64). It’s a shame Aethlon was not around then.
Very nice to get such good feedback on my first publication.
January 27, 2010 § Leave a comment
This just came through on the H-Urban listserv. Cambridge University Press has launched a multimedia companion, Transnational Urbanism in the Americas, a companion to a special issue of the journal, Urban History. This is from CUP:
In this special issue, a project of the journal’s North American Editorial Board, six authors from Canada, France, and the United States explore a sweeping range of historical issues that linked cities of the Americas to the rest of the globe. They write: “The emerging transnational paradigm suggests intriguing new possibilities for the historical study of cities. Transnationalism challenges us to map out the patterns of human life in neways as they cross and construct cities, nations, and other crucial formations. Even as this new paradigm stimulates a fundamental rethinking of urban historical scholarship, the Internet and the World Wide Web are also challenging our received modes of scholarly communication.
This multimedia companion meets these challenges through a hybrid of cartographic, narrative, and photographic presentation, featuring the publishing debut of HyperCities, an online, open-source research and educational platform for studying and interacting with layered hypermedia histories of city and global spaces.
Access to the on-line companion is free. Subscribers get access to the journal itself.