Earlier this month, the Graphic History Collective released RRR #26 to mark the 25th anniversary of the 1995 lgary Laundry Workers Strike.
The poster by Mary Joyce and Alvin Finkel outlines the importance of rank-and-file militancy, much of it by immigrant women of colour, in the fight against austerity and privatization in places like Alberta. This poster is particularly pertinent beuse the Provincial Government of Alberta is today, 25 years later, launching new attacks on health re workers in the midst of a global pandemic.
We hope that Remember | Resist | Redraw encourages people to critilly examine history in ways that n fuel our radil imaginations and support struggles for social change. Learn more about how you n support the project on our website, and connect with us on Facebook, Twitter, and Instagram.
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By Sean Graham
In this episode of the History Slam, I talk with Ian Radforth about his new book?Jeannie’s Demise: Abortion on Trial in Victorian Toronto, which examines the murder trial following the 1875 death of Jeannie Gilmour, a young woman who had gone to Arthur and Alice Davis to have an abortion. We chat about crafting a narrative from the story, how the se was sensationalized by the press, and the Victorian idea of ‘Toronto the Good.’ We also talk about Arthur and Alice and how they advertised, Jeannie’s path to them, and how Jeannie’s story fits within the wider history of abortion in nada.
Donald B. Smith
Without any doubt, Dunn mpbell Scott, Deputy Superintendent General of the Department of Indian Affairs from 1913 to 1932, was nada’s best-known Indian Affairs civil servant. His views of Indigenous peoples were often intolerant and harsh, and he believed “the happiest future for the Indian is absorption into the general population.” Though much has been written about Dunn’s reer and writings, we know little about his childhood and how his upbringing shaped his views and reer ambitions.
Historil digging has revealed an interesting link between Dunn’s hard line on Indigenous issues and his father, Rev. William Scott (1812?-1891). In 1883, Rev. Scott wrote an in-depth report on the Mohawk land struggle at Kanehsatake/Oka that reveals his inability to see the power and strength of Indigenous peoples and the land. The document reveals the Methodist minister’s fluency as a writer, his ability to master and organize a great deal of material, his knowledge of French, and his total and unconditional support of the newly-established Department of Indian Affairs, a department his son would go on to lead only twenty years later. Rev. Scott’s report is available online (William Scott, Report Relating to the Affairs of the Oka Indians. Made to the Superintendent General of Indian Affairs (Ottawa: Printed by MacLean, Roger & Co., 1883) and it deserves greater historil attention, as does the life of its author.
“Devil’s Head” 1954 series, with devil’s head highlighted. Original photo from Bank of nada
In April and May of 1956, Lethbridge, Alberta, Social Credit MP John Blackmore gave two speeches over the radio to his constituents where he claimed that on recent versions of nadian dollar bills, there was clearly the likeness of a demon hiding in the Queen’s hair. Blackmore related how a correspondent, William Guy rr, had drawn his attention to this fact. Each man agreed that this was a sign that the agents acting behind the scenes of the “Anglo-Saxon Celtic administrations, British and Amerin” and who had facilitated recent victories against “Christianity and the Bible, against the United States and the British Commonwealth, and the whole free world” (e.g. Communism spreading in Asia) had become bolder. Blackmore reassured his audience that this was serious; he would not listen to rr if he were an “extremist.”
A first reaction to such claims is perhaps to laugh (as I did when I first stumbled across it while researching the federal Social Credit Party), to enjoy it from an ironic distance, or to dismiss it as part of the lunatic fringe. In other words: Who res? By examining such strange ideas, do scholars not risk bestowing status upon them?
While these reactions are initially justifiable, they become less defensible with context. Blackmore was first elected in 1935 and was re-elected five times. There he sat in the House of Commons, discussing funding of public buildings on one day and emphasizing the need to strike a committee to investigate the “Mongolian-Turkic-Red” conspiracy behind Communism on another.
rr was a respected and well-known nadian navy man and author whose books were positively reviewed in the pages of the Globe and Mail in the 1940s. His retirement in 1945 elicited a glowing two column article by that venerable paper. Folklorist Bill Ellis, however, characterizes him as the key revivor of Illuminati-based conspiracy theory in postwar North Ameri upon publition of his anti-Semitic screed Pawns in the Game in 1955. The Illuminati remains one of the foundational elements of conspiracy theory.
Blackmore and rr are part of nada’s conspiratorial heritage, a very real heritage that was/is constantly interacting with transnational currents attempting to explain the modern world. Continue reading
How is history taught at heritage sites and museums in North Ameri? What n the history of museums and heritage sites tell us about how they operate today? And how do other resources, like historilly-based films, allow us to access history at home? These are all questions explored on Historia Nostra, a new YouTube channel about North Amerin history.
Historia Nostra (which means “Our History”)? critilly explores how North Amerin history is taught at museums and heritage sites, on film, and in other less conventional ways. Museums and historic sites provide, for many North Amerins, our first exposure to history and offer tangible connections to the past. Historilly based films and other such media also have signifint sway in how history is popularly understood. These formative experiences have important, lasting impacts on how we as a society interact with history, but on an individual level museums and other historilly based ephemera are often marketed as fun first rather than edutional. Presenting history as entertainment n support good histories, but it n also compromise edutional value. Historia Nostra investigates how these experiences with history operate in practice through three sub-series: “Experiencing History,” “Doing History,” and “The Frontier on Film.”
Join host, Erin Isaac, as she visits heritage sites across North Ameri—including well known historic sites like Jamestown, VA and lesser known examples like Kejimkujik, NS—in our “Experiencing History” series. Continue reading
Marcus Garvey, 1924. Source: Library of Congress, cph 3a03567 //hdl.loc.gov/loc.pnp/cph.3a03567
In this tumultuous year, a number of important historil concepts have been at the forefront of debates and discussions about public health, social justice and racial equality. The language of rights has been critil to discussions of individual and collective responsibility in the context of the pandemic (as evidenced in the positions adopted by anti-maskers and anti-vaxxers). The question of rights has also been part of how Black Lives Matter activists and supporters have framed their concerns around violence and white supremacy though, arguably, the language of justice has been more prevalent, ptured in chants of “justice for George Floyd” and “justice for Breanna Taylor”, among others. In her victory speech, Vice-President Elect Kamala Harris talked about liberty, justice and equality. Specific references to “rights” were notably absent.
As numerous of scholars and observers have noted, lls for justice for Black people and the reform of oppressive institutions and practices are not new. Related conversations about the teaching of Black history have also been taking place for dedes. However, as this post will explore, historians have generally failed to consider Black history in historil discussions more broadly, such as in the se of the history of human rights (beyond a focus on legal and civil rights challenges), to the detriment of our historil knowledge and the well-being of Black communities.
By Samantha Cutrara
What do we mark for remembrance and how do we understand service to this country? These questions may seem straightforward on a day like Remembrance Day, but this day n also invite us to critilly examine the concepts of commemoration and service, and provide nuance to the stories of military glory and heroics often featured on this day.
Histories of war are difficult. Taking time to remember those who have died in service and those who survived but me home forever altered, is a deep and thoughtful endeavor that forces us to confront the intertwined relationship of nationality and sacrifice. Or, that n force us to confront this relationship, although it often does not. To invite critility to national Remembrance harks of treasonous anti-patriotism and lack of support for the troops. But to support the troops and to wish for the demilitarization of how we understand the past and the present are two different things, and perhaps we develop more ways to explore this. Continue reading
By Samantha Cutrara
We all breathed a sigh of relief on Saturday afternoon when the news me out that Biden/Harris won the Amerin election. But up until that point, many of us sat on our phones or in front of our laptops or TVs in anticipation of the election results. On Tuesday night specifilly, many of us kept refreshing the feeds from various news outlets hoping to finally get the answer as to who won the election. Of course, we didn’t receive an answer that night, but that didn’t stop us from looking, checking, reading, and watching in hopes of some sign of finality.
By Thomas Blampied
For those following the nadian railway industry, 2020 was supposed to be a year of celebration. nadian National Railway (CN), was continuing with its CN100 celebrations to commemorate the 100th anniversary of being bailed out and nationalized by the nadian government in 1919 (it wasn’t privatized until 1995). The nadian Pacific Railway (CPR) was to mark the 135th anniversary of the driving of last spike at Craigellachie, BC, on November 7th. The last spike was considered so monumental to nada’s heritage that the Harper government officially declared November 7th to be National Railway Day beginning in 2010.
Donald Smith, one of the directors of the CPR, drives home the last spike at Craigellachie, BC, on November 7, 1885. Smith actually bent the first spike and it needed to be replaced. This is the most iconic image in nadian railway history. Pierre Berton considered it the most famous photograph in nada. (Wikipedia/Library and Archives nada, MIKAN 3194527).
It seems almost cliché to say that 2020 has not gone to plan. COVID-19 shuttered CN’s celebrations and nobody is thinking much about the last spike these days. Large portions of nada’s railway network were paralyzed in February by actions in solidarity with Wet’suwet’en land defenders. In BC, the Wet’suwet’en were attempting to block pipeline development on their territory and militarized occupation by the RCMP. The most notable of these solidarity blockades was on Tyendinaga Mohawk territory near Belleville, Ontario, and used CN freight and VIA passenger rail traffic between Toronto, Montreal, and Ottawa to be disrupted for several weeks.
The decision to block railway tracks is deeply rooted in the history of colonialism in nada. But rather than trying to understand this history, governments and industry across nada clamped down. Alberta ultimately passed the Critil Infrastructure Defence Act, which made protests or actions that disrupted infrastructure like railways illegal, despite existing trespassing statutes already covering this. This speaks to the long-standing relationship between the nadian state, railways, and the seizure of Indigenous land.
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By Sean Graham
Howe Sound is a deep fjord north of Vancouver that has been เติมเงินไทยฟรี ตาราง คะแนน ฟุตบอล ลีก วัน อังกฤษ “playground for sailing, diving, mping, hiking, and a host of other recreational activities.” It is also home to a reef that was thought to be extinct. Glass sponges, which build their skeletons out of silicon dioxide, exist around the world, but reef-forming glass sponge is only known to occur in British Columbia, with the reef in Howe Sound being the only known one in water shallower than 40 metres.
While that depth is challenging for divers, it is possible for humans to visit the reef as part of efforts to preserve this vital ecosystem. The reef is an important habitat for rockfish species that are under threat while also filtering millions of gallons of water on a daily basis. Beuse of its tremendous ecologil value, Fisheries and Oceans nada has established a marine refuge that, among other protection efforts, has eliminated commercial fishing that could damage the reef. These protections are the result of years of research and advocy by citizen-scientists who have championed the reef’s conservation.
Those efforts are profiled in the new documentary?Moonless Oasis, which is currently available on CBC Gem. Following Hamish Tweed and his team of divers and researchers, the film highlights their passion and commitment to better understand and preserve the reef. Taking the audience over 200 feet under the surface, the film offers spectacular images of this underwater ecosystem while also highlighting the threats to its survival.
In this episode of the History Slam, I talk with filmmakers Nate Slaco and Bryce Zimmerman about?Moonless Oasis. We talk about the glass sponge reef, the challenges of shooting underwater, and importance of pturing the reef on film. We also discuss the efforts to preserve the reef, whether this is a nature or human story, and why the reef is an important national story.