Évangeline HIS621A GL3 Demonstrate an Understanding That
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Strengthening Canadian Citizenship: but How and for Whose Benefit? the Rise and Fall of (Bill) C24, Or Towards a Hierarchized Canadian Citizenship
STRENGTHENING CANADIAN CITIZENSHIP: BUT HOW AND FOR WHOSE BENEFIT? THE RISE AND FALL OF (BILL) C24, OR TOWARDS A HIERARCHIZED CANADIAN CITIZENSHIP by Antoine Marie Zacharie Habumukiza BA, National University of Rwanda, 2006 MA, Queen’s University, 2009 Diploma (SSW), Seneca College, 2016 A Major Research Paper presented to Ryerson University in partial fulfillment of the requirements for the degree of Master of Arts in the program of Immigration and Settlement Studies Toronto, Ontario, Canada, 2017 © Antoine Marie Zacharie Habumukiza 2017 AUTHOR'S DECLARATION FOR ELECTRONIC SUBMISSION OF A MAJOR RESEARCH PAPER (MRP) I hereby declare that I am the sole author of this Major Research Paper. This is a true copy of the MRP, including any required final revisions. I authorize Ryerson University to lend this MRP to other institutions or individuals for the purpose of scholarly research I further authorize Ryerson University to reproduce this MRP by photocopying or by other means, in total or in part, at the request of other institutions or individuals for the purpose of scholarly research. I understand that my MRP may be made electronically available to the public. Antoine Marie Zacharie Habumukiza ii STRENGTHENING CANADIAN CITIZENSHIP: BUT HOW AND FOR WHOSE BENEFIT? THE RISE AND FALL OF (BILL) C24, OR TOWARDS A HIERARCHIZED CANADIAN CITIZENSHIP Antoine Marie Zacharie Habumukiza Master of Arts, 2017 Immigration and Settlement Studies Ryerson University ABSTRACT While Statistics Canada evidences immigration to be a key driver of Canada’s population growth, unwelcoming immigration settlement policies and Canadian citizenship legislation combine to impede recent immigrants’ integration. Above all, citizenship policy plays a pivotal role in easing newcomers’ integration into the host polity by transforming them into citizens. -
Common and Noteworthy Instruments from 1750S-1800S' Eastern
Common and Noteworthy Instruments from 1750s-1800s’ Eastern USA Emory Jacobs Faculty Sponsor: Dr. Scott Marosek Department of Music During the 1700s and 1800s, residents of the eastern seaboard of North America enjoyed a wide variety of instruments, many of them built for “contrast and variety.”1 Availability, on the other hand, was a different story. While few accounts of the musical scene in that time period exist for more rural settings, records of the area and the events of the period from 1750 through the 1800s paint an interesting picture of how specific social classes and needs determined an instrument’s popularity. At the time, instruments were highly controversial, especially among specific religious groups.2 The religious restrictions on music occurred in relatively isolated sub- cultures in America, whereas notable sources from Germany would spend a novel’s worth of pages praising how perfect the organ was and would carefully list the detail of instruments’ tuning, mechanisms, and origins.3 When comparing these European instrument lists or collections with confirmed colonial instruments, one finds that very few of the elaborate, most prized instruments were exported to North America. Even outside America’s religious institutions, instruments were sometimes considered profane.4 While some instruments and some musical styles escaped such stigma, other instruments and styles had more ominous ties or were considered inelegant; the violin and fiddle offer one illustration.5 The phenomenon suggests that American society’s acceptance of music may have been a sensitive or subtle affair, as the difference between the violin and fiddle is often described as the fiddle being a poorly crafted violin or, in some cases, as a different musical style performed on the violin. -
Impressions and Perceptions of Aboriginal Peoples
Impressions and perceptions of Aboriginal peoples Importance of Aboriginal peoples to Canada Most Canadians say Aboriginal history and culture are a defining characteristic of what makes the country unique, but it is not what most think of top-of-mind. The public is more likely to emphasize the country’s multiculturalism, health care system, and its land and geography. Non-Aboriginal Canadians perceive a complex web of What makes Canada unique? attributes that make up the country’s national identity. When asked, unprompted (without being offered response Multiculturalism/diversity 43 options), to identify what they think makes Canada unique, Land/geography 17 Aboriginal peoples and culture is among the responses, Freedom/free country/democracy 14 but well down the list. Only two percent mention anything Friendly/humble/nice people 11 related to Aboriginal peoples, indicating it is not top-of-mind The people (non-specific) 10 as a defining characteristic of the country. This is consistent Weather/climate/cold 7 with results from the 2009 Survey of Non-Aboriginal Peace/peacefulness 7 Canadians which covered the country’s 10 largest cities. Natural resources 6 Universal health care What Canadians do define as unique is the country’s 6 Political system multiculturalism and diversity, mentioned by over four 5 Tolerence in ten respondents (43%). Land and geography, the next 4 most common response, is mentioned by 17 percent of Values 3 Canadians, while smaller numbers refer to the distinctive Bilingualism 3 cold weather/climate (7%), and rich natural resources (6%). Aboriginal peoples/culture 2 For another 14 percent, Canada is unique because of its Hockey 1 freedom and democratic system, while universal health The North/Arctic 1 care is acknowledged by six percent. -
Discover Canada the Rights and Responsibilities of Citizenship 2 Your Canadian Citizenship Study Guide
STUDY GUIDE Discover Canada The Rights and Responsibilities of Citizenship 2 Your Canadian Citizenship Study Guide Message to Our Readers The Oath of Citizenship Le serment de citoyenneté Welcome! It took courage to move to a new country. Your decision to apply for citizenship is Je jure (ou j’affirme solennellement) another big step. You are becoming part of a great tradition that was built by generations of pioneers I swear (or affirm) Que je serai fidèle before you. Once you have met all the legal requirements, we hope to welcome you as a new citizen with That I will be faithful Et porterai sincère allégeance all the rights and responsibilities of citizenship. And bear true allegiance à Sa Majesté la Reine Elizabeth Deux To Her Majesty Queen Elizabeth the Second Reine du Canada Queen of Canada À ses héritiers et successeurs Her Heirs and Successors Que j’observerai fidèlement les lois du Canada And that I will faithfully observe Et que je remplirai loyalement mes obligations The laws of Canada de citoyen canadien. And fulfil my duties as a Canadian citizen. Understanding the Oath Canada has welcomed generations of newcomers Immigrants between the ages of 18 and 54 must to our shores to help us build a free, law-abiding have adequate knowledge of English or French In Canada, we profess our loyalty to a person who represents all Canadians and not to a document such and prosperous society. For 400 years, settlers in order to become Canadian citizens. You must as a constitution, a banner such as a flag, or a geopolitical entity such as a country. -
From Britishness to Multiculturalism: Official Canadian Identity in the 1960S
Études canadiennes / Canadian Studies Revue interdisciplinaire des études canadiennes en France 84 | 2018 Le Canada et ses définitions de 1867 à 2017 : valeurs, pratiques et représentations (volume 2) From Britishness to Multiculturalism: Official Canadian Identity in the 1960s De la britannicité au multiculturalisme : l’identité officielle du Canada dans les années 1960 Shannon Conway Electronic version URL: http://journals.openedition.org/eccs/1118 DOI: 10.4000/eccs.1118 ISSN: 2429-4667 Publisher Association française des études canadiennes (AFEC) Printed version Date of publication: 30 June 2018 Number of pages: 9-30 ISSN: 0153-1700 Electronic reference Shannon Conway, « From Britishness to Multiculturalism: Official Canadian Identity in the 1960s », Études canadiennes / Canadian Studies [Online], 84 | 2018, Online since 01 June 2019, connection on 07 July 2019. URL : http://journals.openedition.org/eccs/1118 ; DOI : 10.4000/eccs.1118 AFEC From Britishness to Multiculturalism: Official Canadian Identity in the 1960s Shannon CONWAY University of Ottawa The 1960s was a tumultuous period that resulted in the reshaping of official Canadian identity from a predominately British-based identity to one that reflected Canada’s diversity. The change in constructions of official Canadian identity was due to pressures from an ongoing dialogue in Canadian society that reflected the larger geo-political shifts taking place during the period. This dialogue helped shape the political discussion, from one focused on maintaining an out-dated national identity to one that was more representative of how many Canadians understood Canada to be. This change in political opinion accordingly transformed the official identity of the nation-state of Canada. Les années 1960 ont été une période tumultueuse qui a fait passer l'identité officielle canadienne d'une identité essentiellement britannique à une identité reflétant la diversité du Canada. -
The Purpose of C-6 Is to Create One Class of Canadian. Unless Amended, the Bill Will Not Achieve Its Objective
The purpose of C-6 is to create one class of Canadian. Unless amended, the Bill will not achieve its objective. Preamble: “A Canadian is a Canadian is a Canadian.” –Justin Trudeau, acceptance speech as Prime Minister, October 19, 2015. “We believe very strongly that there should be only one class of Canadians, that all Canadians are equal, that a Canadian is a Canadian is a Canadian from coast to coast to coast.” –John McCallum, Citizenship Minister, February 3, 2016. Fabulous words. Now let’s make it a reality. Bill C-6, as written, is but a start- it doesn’t get Canada to the Promised Land. If passed into law, unequal rights will continue, resulting in different classes of Canadian citizen- some with more rights than others. There will also be people denied citizenship altogether due to ongoing discrimination within the Act. My point in the following discussion is to exemplify the confusion and unjust legislation that bonds us together as Canadians. Trying to explain our current citizenship act is easy vs. deciding who under the law qualifies to call themselves Canadians, and why. For example, Canadian citizenship as we know it is an amalgamation of all the previous citizenship and immigration legislation going back more than 100 years. As such, the current Act is not a complete code for citizenship and nationality in that certain provisions of the 1947 Act must still be read as unrepealed. The authority for this is the Interpretation Act 1985 (44[h]), which specifies that provisions of a repealed Act must be read as unrepealed if those provisions are required to give effect to the Current Act. -
Canadian Identity and Symbols
Canadian Identity and Symbols PRIDE IN BEING CANADIAN. Canadians have long What is it about Canada that gives people the greatest sense expressed pride in their country, and this sentiment remains of pride? First and foremost, Canadians identify their country strong in 2010. Three-quarters (74%) say they are very proud as being free and democratic (27%), consistent with what to be Canadian, with most of the remainder (21%) somewhat they have identifed since 1994. Other reasons include the proud. The level of pride expressed has remained notably quality of life/standard of living (10%), Canadians being a consistent over the past 25 years. humanitarian and caring people (9%), the health care system (6%) and multiculturalism (6%). These are essentially the As before, there continues to be notable diference in same top reasons that Canadians have been giving since strong pride between Quebecers (43%; with another 43% 1994. Since 2006, focus on quality life has increased (up 7 somewhat proud) and those living elsewhere in Canada points) while multiculturalism has declined (down 5). (84% very proud). Across the population, strong pride in being Canadian increases modestly with household income and with age (only 66% of those 18-29, compared with 80% Basis of pride in being Canadian Top mentions 1994 - 2010 who are 60 plus). Place of birth, however, does not seem to matter, as immigrants (76%) are as likely as native born (73%) 1994 2003 2006 2010 to feel strong pride in being Canadian. Free country/freedom/democracy 31 28 27 27 Quality of life -
New France (Ca
New France (ca. 1600-1770) Trade silver, beaver, eighteenth century Manufactured in Europe and North America for trade with the Native peoples, trade silver came in many forms, including ear bobs, rings, brooches, gorgets, pendants, and animal shapes. According to Adam Shortt,5 the great France, double tournois, 1610 Canadian economic historian, the first regular Originally valued at 2 deniers, the system of exchange in Canada involving Europeans copper “double tournois” was shipped to New France in large quantities during occurred in Tadoussac in the early seventeenth the early 1600s to meet the colony’s century. Here, French traders bartered each year need for low-denomination coins. with the Montagnais people (also known as the Innu), trading weapons, cloth, food, silver items, and tobacco for animal pelts, especially those of the beaver. Because of the risks associated with In 1608, Samuel de Champlain founded transporting gold and silver (specie) across the the first colonial settlement at Quebec on the Atlantic, and to attract and retain fresh supplies of St. Lawrence River. The one universally accepted coin, coins were given a higher value in the French medium of exchange in the infant colony naturally colonies in Canada than in France. In 1664, became the beaver pelt, although wheat and moose this premium was set at one-eighth but was skins were also employed as legal tender. As the subsequently increased. In 1680, monnoye du pays colony expanded, and its economic and financial was given a value one-third higher than monnoye needs became more complex, coins from France de France, a valuation that held until 1717 when the came to be widely used. -
EIGHTEENTH-CENTURY German Immigration to Mainland
The Flow and the Composition of German Immigration to Philadelphia, 1727-177 5 IGHTEENTH-CENTURY German immigration to mainland British America was the only large influx of free white political E aliens unfamiliar with the English language.1 The German settlers arrived relatively late in the colonial period, long after the diversity of seventeenth-century mainland settlements had coalesced into British dominance. Despite its singularity, German migration has remained a relatively unexplored topic, and the sources for such inquiry have not been adequately surveyed and analyzed. Like other pre-Revolutionary migrations, German immigration af- fected some colonies more than others. Settlement projects in New England and Nova Scotia created clusters of Germans in these places, as did the residue of early though unfortunate German settlement in New York. Many Germans went directly or indirectly to the Carolinas. While backcountry counties of Maryland and Virginia acquired sub- stantial German populations in the colonial era, most of these people had entered through Pennsylvania and then moved south.2 Clearly 1 'German' is used here synonymously with German-speaking and 'Germany' refers primar- ily to that part of southwestern Germany from which most pre-Revolutionary German-speaking immigrants came—Cologne to the Swiss Cantons south of Basel 2 The literature on German immigration to the American colonies is neither well defined nor easily accessible, rather, pertinent materials have to be culled from a large number of often obscure publications -
Irish Immigration to America, 1630 to 1921 by Dr
Irish Immigration to America, 1630 to 1921 By Dr. Catherine B. Shannon Reprinted courtesy of the New Bedford Whaling Museum Introduction The oft quoted aphorism that "Boston is the next parish to Galway" highlights the long and close connections between Ireland and New England that extend as far back as the 1600s. Colonial birth, death, marriage, and some shipping records cite the presence of Irish born people as early as the 1630s. For instance, in 1655 the ship Goodfellow arrived in Boston carrying a group of indentured servants, and John Hancock's ancestor, Anthony Hancock, arrived from Co. Down in 1681. According to the story of The Irish Gift of 1676, which provided aid after King Phillip's War, Rev. Cotton Mather and Governor Winthrop corresponded with their Irish friends and relatives, with as many as 105 soldiers of Irish origin serving in various militias during the war. However, up until 1715, the numbers of Irish in New England were less than 1%, a small percentage of the population.1 The First Wave of Irish Immigration, 1715 to 1845 The first significant influx of Irish immigrants to Boston and New England consisted primarily of Ulster Presbyterians and began in the early eighteenth century.2 They comprised about ten percent, or 20,000 of a larger migration of over 200,000 Ulster Presbyterians who fled the north of Ireland to America between 1700 and 1775. The majority arrived in Boston between 1714 and 1750, as most Ulster immigrants went to the mid-Atlantic area via Philadelphia, Baltimore, and Charleston beginning in the 1750s. -
The British Empire in the Atlantic: Nova Scotia, the Board of Trade, and the Evolution of Imperial Rule in the Mid-Eighteenth Century
The British Empire in the Atlantic: Nova Scotia, the Board of Trade, and the Evolution of Imperial Rule in the Mid-Eighteenth Century by Thomas Hully Thesis submitted to the Faculty of Graduate and Postdoctoral Studies in partial fulfillment of the requirements for the MA degree in History University of Ottawa © Thomas Hully, Ottawa, Canada, 2012 ii Abstract The British Empire in the Atlantic: Nova Scotia, the Board of Trade, and the Evolution of Imperial Rule in the Mid-Eighteenth Century Thomas Hully Dr. Richard Connors Submitted: May 2012 Despite considerable research on the British North American colonies and their political relationship with Britain before 1776, little is known about the administration of Nova Scotia from the perspective of Lord Halifax’s Board of Trade in London. The image that emerges from the literature is that Nova Scotia was of marginal importance to British officials, who neglected its administration. This study reintegrates Nova Scotia into the British Imperial historiography through the study of the “official mind,” to challenge this theory of neglect on three fronts: 1) civil government in Nova Scotia became an important issue during the War of the Austrian Succession; 2) The form of civil government created there after 1749 was an experiment in centralized colonial administration; 3) This experimental model of government was highly effective. This study adds nuance to our understanding of British attempts to centralize control over their overseas colonies before the American Revolution. iii Acknowledgments I would like to thank the Ontario Graduate Scholarship Program for providing the funding which made this dissertation possible, as well as the University of Ottawa’s Department of History for providing me with the experience of three Teaching Assistantships. -
The Myths That Make Us: an Examination of Canadian National Identity
Western University Scholarship@Western Electronic Thesis and Dissertation Repository 7-29-2019 1:00 PM The Myths That Make Us: An Examination of Canadian National Identity Shannon Lodoen The University of Western Ontario Supervisor Plug, Jan The University of Western Ontario Joint Supervisor Gardiner, Michael The University of Western Ontario Graduate Program in Theory and Criticism A thesis submitted in partial fulfillment of the equirr ements for the degree in Master of Arts © Shannon Lodoen 2019 Follow this and additional works at: https://ir.lib.uwo.ca/etd Part of the Canadian History Commons, Critical and Cultural Studies Commons, Rhetoric Commons, Social Influence and oliticalP Communication Commons, and the Social Psychology and Interaction Commons Recommended Citation Lodoen, Shannon, "The Myths That Make Us: An Examination of Canadian National Identity" (2019). Electronic Thesis and Dissertation Repository. 6408. https://ir.lib.uwo.ca/etd/6408 This Dissertation/Thesis is brought to you for free and open access by Scholarship@Western. It has been accepted for inclusion in Electronic Thesis and Dissertation Repository by an authorized administrator of Scholarship@Western. For more information, please contact [email protected]. Abstract This thesis uses Barthes’ Mythologies as a framework to examine the ways in which the Canadian nation has been mythologized, exploring how this mythologization affects our sense of national identity. Because, as Barthes says, the ultimate goal of myth is to transform history into nature, it is necessary to delve into Canada’s past in order to understand when, why, and how it has become the nation it is today. This will involve tracing some key aspects of Canadian history, society, and pop culture from Canada’s earliest days to current times to uncover the “true origins” of the naturalized, taken-for-granted elements of our identity.