Writing,Immigration, and Sex in Dany Laferrière and Kim Thúy

ABSTRACT

Québécois immigrant writers Dany Laferrière’s and Kim Thúy’s first novels, Comment faire l’amour avec un nègre sans se fatiguer (1985) and Ru (2009), both thematize the process of coming-to-writing and autofiction in parallel with the tropes of the sexualization of the nonwhite “other” in a global (post)colonial context. This article examines Laferrière’s and Thúy’s starkly different novels to begin to account for the connection between the act of entering literature and the indictment of racial inequality and sexual exploitation.     

Guy Vanderhaeghe’s Notes Towards the “Big Book” of His Generation: Man Descending in the Sociopolitical Context of the 1960s and 1970s

Guy Vanderhaeghe’s historical novels starting with The Englishman’s Boy (1996) have been widely discussed and celebrated in academic books and journals, but his first collection of stories, Man Descending (1982), has been largely neglected by the academic critics. An examination of sociopolitical references, with a special focus on gender and masculinity, in a coherent group of these stories (“The Watcher,” “Drummer,” Cages,” “Man Descending,” and “Sam, Soren and Ed”), reveals a writerly personality that, while acutely sensitive to contemporary social and political developments, and itself deeply implicated in these trends, nevertheless stands uncomfortably apart from and assumes a critical attitude toward the prevailing, generally progressive, sociopolitical trends of the 1960s and 1970s. In the last story of Man Descending, the protagonist-narrator Ed emerges as an aspiring thirty-year-old author who has attempted, but could not finish, two novels of his society and times, and these early stories constitute Vanderhaeghe’s own notes toward a never fully realized “Big Book” of his generation of Saskatchewan men, born in the early 1950s, coming to young adulthood in the socially and politically transformative 1960s and 1970s, and surviving into an embattled early manhood in the late 1970s and early 1980s, a time, as it is depicted in these stories, in which the aspirations of 1960s progressivism were hardening into a conformist sociopolitical orthodoxy.     

“Québec History X”: Re-Visioning the Past Through Rap 1

This article examines how contemporary rap texts invoke historical events to contribute to a vision of the imagined community of Québec as a diverse and accommodating, “transcultural” society. It examines how the recent anthem rap songs of the controversial, franco-nationalist rappers Loco Locass actually reflect the attitude of accommodation found in the recent Bouchard-Taylor Report. Similar sentiments of reconciliation appear in their collaboration with franco-Algonuin rapper Samian, “La Paix des Braves” (Face à la Musique, 2008) which commemorates the Great Peace of Montréal and the more recent agreement between Québec and the Cree in 2002. In contrast, Webster, a black rapper from Québec City, suggests in “Quebec History X” (Sagesse immobile, 2008) that such visions elide historical incidences of racial oppression and conflict, and that Québécois society still has progress to make in terms of revealing its past in order to enlighten the present.     

Has Québec Become a Northern Mexico? Public Opinion and America's “Long War”

In contrast with Mexico, a consistent pattern of anti-Americanism has never been present in Québec, but there has been an ostensible upsurge in anti-American sentiment recently. This article asks whether Québec has become a “northern Mexico” with respect to societal attitudes displayed toward the United States. To answer this, we first explore the argument that Mexico is effectively an axiomatically anti-American land. We then examine public opinion in Québec, with a view to contrasting it with Mexican views, especially on the all-important question of the use of force in international politics. We argue that Quebeckers show themselves to be more supportive than Mexicans of the idea that the “international community” in certain instances does have both a right and a duty to intervene in the domestic affairs of states.     

Hallucinations and Pathological Visual Perceptions in Maupassant's Fantastical Short Stories- A Neurological Approach

Maupassant excelled as a realist writer of the nineteenth century, with fantastical short stories being an outstanding example of his literary genius. We have analysed four of his fantastical stories from a neurological point of view. In “Le Horla,” his masterpiece, we have found nightmares, sleep paralysis, a hemianopic pattern of loss and recovery of vision, and palinopsia. In “Qui sait” and in “La main” there is also an illusory movement of the objects in the visual field, although in a dreamlike complex pattern. In “Lui,” autoscopy and hypnagogic hallucinations emerge as fantastical key elements.

The writer suffered from severe migraine and neurosyphilis involving the optic nerve, which led to his death by general paralysis of the insane (GPI). Visual loss and visual hallucinations affected the author in his last years, before a delirant state confined him to a nursing home. Our original hypothesis, which stated that he could have translated his sensorial experiences coming from this source to his works, had to be revised by analyzing some of his earliest works, notably “Le Docteur Héraclius Gloss” and “La main d’écorché” (1875). We found hallucinatory symptoms, adopting the form of autoscopy and other elaborated visual misperceptions, in stories written at age 25, when Maupassant was allegedly healthy. Therefore, we hypothesize that they may be related to his hypersensitive disposition, assuming that no pathology is necessary to experience such vivid experiences. In addition, Maupassant's abuse of drugs, as illustrated in “Rêves,” could have provided an additional element to outline his painstaking visual depictions. All these factors, in addition to his up-to-date neurological knowledge and attendance at Charcot's lectures at “La Salpêtrière,” armed the author for repetitive and enriched hallucinatory experiences, which were transferred relentlessly into his works from the beginning of his career.     

De Gilles Groulx à Jean-Marc Vallée: Transnationalisme,Américanité et Territoire dans le Cinéma Québécois

As a recent phenomenon which strongly resonates with a transnationalism that can be understood as a desire to transcend both physical and cultural borders, the exile of Québécois filmmakers to Hollywood raises issues surrounding the notions of identity and territory that are relevant to Québec politics and cinema. This vast migration of successful filmmakers who are invading Hollywood with their Québécois imprint allows us to revisit the notions of Americanness (américanité) and territory, at a time where globalization and cultural diversification are blooming. In order to better explore those issues, we will retrace the evolution of the notion of Americanness in Québec films produced at various periods of time. Likewise, the study of the more recent works of Québécois director/auteur Jean-Marc Vallée will allow us to discover the director’s diversified representations of contemporary American dreams and landscapes.     

Our Own Monument: Landscape in the Linguistic Others of Quebec and Puerto Rico

ABSTRACT

It is common in discourse surrounding Québécois and Puerto Rican nationalism to discuss both regions in terms of their linguistic marginality to Anglo-majorities found in Canada and the USA, respectively. As two areas faced with the common American task of inventing a national identity in displaced settings in the New World, English becomes an easy “other” against which the French Quebecker and Spanish Puerto Rican may define themselves. However, language becomes a problematic means of definition when considered in relation to its intrinsically Old World origins. This paper reexamines Quebec and Puerto Rican nationalism from a larger New World perspective that focuses on the role of American landscapes and settings in conjunction with the traditional linguistic approach.     

The “Bad” French of Justin Trudeau: When Language,Ideology, and Politics Collide

This article discusses the ideological underpinnings and sociolinguistic factors driving the pervasive negative social discourse on the quality of the French language spoken by Canada’s current Prime Minister Justin Trudeau. The “obsession” among Québécois with the quality of Justin Trudeau’s French is demonstrated in an analysis of a corpus of commentary generated in Quebec’s mainstream press during the period surrounding the 2015 Canadian federal election. This intensely negative metadiscourse is shown to be rooted in the context of Quebec’s difficult sociolinguistic history and its contemporary language ideologies, viewed here as biased in favor of speakers with monolingual competence and French-Canadian ancestry. Crucially, the pervasive criticism of Justin Trudeau’s French and the ensuing denial to him of Francophone status are claimed here to serve as a proxy for extra-linguistic criticism and the positioning him as “other” with respect to Québécois collective identity.     

Appreciating difference? A view from Indigenous rivers

While the Saint‐Laurent river is considered to be the cradle of Québécois society, many other great rivers are found across the province—other cradles of civilizations, indigenous to the continent, notably the Chisasibi and the Manicouagan. These rivers played a key role in the Québécois movement of affirmation and modernization in the twentieth century. They are valued by many people in Quebec for their hydroelectric output rather than for their cultural richness and significance for the Eeyou (Cree) and Innu Nations. Since the 1990s, I have been able to study Quebec's historical geography from the standpoint of these rivers thanks to the expertise of Eeyou and Innu knowledge holders. Using the concept of decolonization as a practice, I explore how this has impacted both my work as a geographer and my cultural identity as a Québécois woman.     

Accommodation and the politics of fiscal equalization in multinational states: The case of Canada

The politics of accommodation in multinational states sometimes features an important, yet often overlooked, fiscal dimension. In fact, the scholarly literature on the accommodation of nationalist movements emphasizes territorial autonomy, access to power and representation within central institutions, and the promotion of the state national identity, but it is virtually silent on how patterns of territorial fiscal redistribution, and more specifically programs of horizontal fiscal equalization, may contribute to accommodating sub‐state nationalism. This article looks at the Canadian case and analyses the multidimensional relationship between equalization policy and Québécois nationalism. It explains how a key motivation behind the creation of Canada's fiscal equalization program in 1957 was to “end” the institutional and political isolation of Québec and how equalization may have, thereafter, contributed to making Québec's secession less appealing to a good number of Quebeckers than it would have been in the absence of this program. Simultaneously, the article discusses how equalization may have contributed to a certain political backlash against Québec in the other provinces, thus providing mixed evidence in the assessment of the accommodation potential of equalization policy.     

“Situated Bystandership” During and After the Rwandan Genocide

The dominant account of the Rwandan genocide and its aftermath focuses on victims and perpetrators, and rescapés and génocidaires. Less is known about bystanders, mainly Hutu non-perpetrators, who are held collectively responsible for having witnessed violence without trying to stop the killers or help the victims. This article challenges the homogenous portrayal of the unresponsive bystander group, and introduces the novel concept of “situated bystandership” to draw attention to the proximal and representational contexts that shape bystanders’ responses, roles and positions in society. First, to be a “situated bystander” means to resist the pressure to participate in genocidal violence and to belong to a moral order that is distinct from that of the extremists: the moral world of the ordinary, good-hearted people. Second, Rwandans who are “neither pursuing nor being pursued” occupy multiple roles at different points in time. Many are bystanders to specific episodes of violence and their “acts of non-intervention” shape the course of history. Given the pressure to participate in the genocide, the inaction of bystanders could be considered as passive resistance to the ideology of mass killing. Therefore, in a continuum between victims and perpetrators, bystanders might be positioned closer to the victims than the perpetrators. Third, gacaca is a process through which not only is culpability ascertained but individual innocence is also established. This reconfiguration makes it possible to shift the homogenized perception of Hutu non-perpetrators from the position of the morally guilty bystander group towards that of the individual innocent bystander. In contrast to the tendency to essentialize accounts of violence, homogenize groups and reframe controversial stories to fit political strategies, there is value in standing back and identifying the contexts that shape bystanders’ roles, responses and representations. “Situated bystandership” is a lens through which this objective can be achieved.     

Neither ‘America’ nor ‘Québec’: constructing the Canadian multicultural nation

ABSTRACT. Although researchers have deconstructed the myth of stark social differences between the various North American sub‐societies, an assimilating American melting pot and an ethnically oppressive monocultural Québec are still popular representations within Canadian majority discourses, such as the English‐language mainstream media and parts of academia. In this paper, I argue that images of ‘America’ and ‘Québec’ play important roles for the multicultural reconstruction of Canadian nationhood. Examining selected op‐ed articles from two Toronto‐based mainstream newspapers during the 1990s, I develop and exemplify a theoretical understanding of how national identities are constituted and transformed within inter‐ and intra‐national relations of power and alterity. I pay special attention to the particularisation of Canada through the confrontation with American nationhood, the ambiguities of recognising the distinctiveness of Québec inside Canada, and the consequences of projecting Québec's supposedly ‘ethnic’ nationalism outside the boundaries of Canadianness.     

Interview with Jeanne Hyvrard

Born in Paris in 1945, Jeanne Hyvrard published her first novel, Les Prunes de Cythère (Minuit), in 1975, and her subsequent work ranges from prose novels to short stories, poetry, essays, and experimental texts which exceed the bounds of conventional genre definitions. Hyvrard claims to be articulating the emergence of a new organisation of thought, la tierce pensée, which will enable us to understand and to manage the economic changes brought about by the increasing globalisation of trade and by technological advances. She is an economist by training, and her writing manifests a deep concern with relationships of production, exchange and consumption between individuals, at the heart of which is the possibility of a renewed ethical relationship between the self and the other. This ethical stance influences Hyvrard's thought on themes as diverse as psychology, gender, education, literature, environmentalism, and immigration; and her holistic vision of the world, as structured by networks of interconnected relationships, is now attracting growing critical attention, as it strikes a chord with contemporary concerns about the effects of economic and cultural globalisation.     

Vers une Europe de la culture ?

Au Conseil de l'Europe et dans la Communauté européenne, les sens de “culture”, “civilisation” et de “identité culturelle” européennes sont a priori difficiles â identifier et évoluent sur la période 1949–93. L'étude vise, en s'aidant d'une méthode de décompte des mots et d'un rapide examen de l'évolution historique et scientifique de “culture” et “civilisation”, á dégager certains de leurs traits particuliers, au‐delà de la confusion traditionnelle entre “culture” et “civilisation” européennes et entre “culture” et “identité culturelle” européennes. “Civilisation européenne” a pris peu á peu une signification supranationale et s'est raréfiée, tandis que “culture européenne” s'est rapidement divisée en “cultures infranationales”. Les institutions montrent aussi leurs tendances plus ou moins favorables á l'unité européenne, par leur propre utilisation des concepts devenus des éléments “test”.     

Measuring Inuit Health from Ungava to Nunavik via Nouveau Québec: Episodes in the History of Researcher–Subject Relations

ABSTRACT

Inuit have been the subject of research attention since the earliest encounters with Europeans. Using the Foucauldian concept of biopolitics this article explores the history of researcher–research subject relations produced through health knowledge in the region now known as Nunavik. This history is organized in three time periods: The first is the “Ungava” era and is explored in the observations of members of the Hudson Bay Expedition and subsequent mapping efforts. The second “Nouveau Québec” era begins in 1912 when the current borders of Québec were established and lasts until 1975. After a period of indifference, research interest grows rapidly in the post-war period with a focus of social adaptation and culture change. The third era begins in 1975 with the signing of the James Bay and Northern Quebec Agreement. This marks the beginning of Inuit political development within an Inuit-controlled regional governance structure. The conceptualization of three different health surveys during this period shows an emerging complexity in how Inuit health is imagined. An upcoming fourth survey which marks the first time the study of Inuit physical, social, and community health will be initiated by an Inuit-led health authority.     

El laberinto espacio-temporal en dos relatos de El llano en llamas de Juan Rulfo

The pattern of Latin American Boom criticism developed by Donald L. Shaw established that Juan Rulfo's protagonists are universal, not regional. In this interpretative mode, espoused by Graciela B. Coulson and others, Rulfo's characters are viewed as powerless to alter their own destinies. Humans are dominated and doomed by the hostile natural world that surrounds them. However, through a detailed analysis of Rulfo's technique and the internal and external structure of two of Rulfo's short stories in El llano en llamas—“No oyes ladrar a los perros” and “Es que somos muy pobres”—a new theoretical framework emerges for the study of Rulfo's work. In these two stories, Rulfo imagines the llano as a space that individuals control through their personal choices and actions. This article proposes, therefore, that Rulfo's protagonists are not victims of their environment, but rather the perpetrators of its violence.     

LITERATURE AND EVERYDAY LIFE*

The work of several authors (Adorno, Benjamin, Berger, Lukacs, and Sartre) who have Marxist-related approaches to literature is examined in order to present a review of the problems involved in the relationship between literature and everyday life. It is suggested that literature does not have to be “applied” or “realistic” to convey what is implicated in different literary forms and genres (novels, short stories, and poetry).     

FROM CATASTROPHE TO HOPE

In his recent book, Amir Eshel focuses on over thirty recent German‐, Hebrew‐, and English‐language novels to develop a reading method—the “hermeneutics of futurity”—that would replace moralizing approaches to past traumas, including German guilt over the Holocaust and Israeli denial of Palestinian suffering. Futurity demonstrates how various narratives imagine a future liberated from denial, guilt, and thus traumatic repetition. In so doing Eshel emphasizes human agency to counter the “hermeneutics of suspicion” that has long dominated a great deal of literary theory, and focuses on how novelists construct human choices and their consequences. He covers two generations of German‐language novels spanning the Adenauer era to the present, and two generations of Israeli writers reflecting on 1948 and later, 1967. In order to develop fully the concept of futurity he also writes on recent American and English novels, often with implicitly political themes. The book succeeds in demonstrating the value of how various novelists read the past otherwise in order to reconstruct the present and future. At the same time, Eshel conceives human agency and “choice” so capaciously that the book often neglects the institutional constraints on agency that afflict victims of traumas in particular. His treatment of Martin Walser's controversial fictionalized memoir is exemplary of this problem in an otherwise stimulating work.     

Québec et la géographie sociale en questions

Questioning Québec through social geography In the early 1960s, two revolutions were underway: the quiet revolution in Québec and the quantitative revolution in geography. Apparently unrelated, these episodes of change probably shared common underlying values associated with modernity. Since then, the transformations experienced in Québec have been interpreted in a multitude of ways, including geographical considerations. Research careers, mine included, have been shaped by this undertaking. All along, I have found that social geography, with the capacity it has to reinvent itself, has helped making sense of this turbulent environment. In the 1970s, exploring the structural dynamics of Canada's social space helped in figuring out the place occupied by Québec in this ensemble. Then, analyzing the historical relationships between cosmopolitan Montréal and provincial Québec City suggested that the oxymoron ‘quiet revolution’ stood for a central process in the cultural dynamics of Québec's social space, where new ideas arriving through Montréal are sifted and institutionalized by the state in Québec City. Nevertheless, Québec City is also capable of initiating progressive urban movements, as illustrated by the odyssey of the Rassemblement populaire de Québec, documented through participant observation. Such urban movements may affect the urban fabric but, as intense and creative social networks, they may affect even more their interacting members, as it seems to have been the case with regard to rapidly evolving gender relations during the last decades. All in all, after more than four decades, I keep the conviction that a practice of social geography that is open to various theories and methods is capable of producing liberating knowledge.