National Manhood And The Creation Of Modern Quebec

This perceptive intellectual history explores the role of manhood in French Canadian culture and nationalism. In the late nineteenth century, Quebec was still an agrarian society and masculinity was rooted in the land and the family and informed by Catholic principles of piety and self-restraint. As the industrial era took hold, a new model of manhood was forged, built on the values of secularism and individualism. Vacante’s analysis reveals how French Canadian intellectuals defined masculinity in response to imperialist English Canadian ideals. This “national manhood” enabled French Canadian men to participate in a modern, industrial economy while asserting their cultural authority.

Essential reading for an understanding of contemporary Quebec, The Dream of Nation traces the changing nature of various "dreams of nation," from the imperial dream of New France to the separatist dream of the 1980 referendum. Susan Mann demonstrates that these dreams, fashioned by elites in response to the recurring question of how to be French in North America, proposed an ever-elusive unanimity. She discusses how social, economic, and political pressures, as well as changing populations, invariably thwarted one dream and provided the makings of another. A work of pioneering scholarship and remarkable synthesis, The Dream of Nation weaves together two of the dominant ideologies of the twentieth century: nationalism and feminism. A new preface contextualizes the 1982 edition and outlines the different contours of Quebec's latest thoughts on sovereignty.

What has it meant to be a man in Canada? Percy Nobbs, architect, fisherman, fencer; Andy Paull, residential school survivor and athlete; Yves Charbonneau, jazz musician and commune member; “James,” black and gay in postwar Windsor. Who were these men, and how did they identify as masculine? Populated with figures both well known and unknown, Making Men, Making History reveals the dissonance between ideals of manhood and masculinity and the everyday lives of Canadian men and boys. This collection showcases some of the best new work in masculinity studies, exploring these themes entirely in Canadian historical settings.

Inspired by the question of "what's next?" in the field of Canadian women's and gender history, this broadly historiographical volume represents a conversation among established and emerging scholars who share a commitment to understanding the past from intersectional feminist perspectives. It includes original essays on Quebecois, Indigenous, Black, and immigrant women's histories and tackles such diverse topics as colonialism, religion, labour, warfare, sexuality, and reproductive labour and justice. Intended as a regenerative retrospective of a critically important field, this collection both engages analytically with the current state of women's and gender historiography in Canada and draws on its rich past to generate new knowledge and areas for inquiry.

In this study of the intellectual origins of Quebec's Quiet Revolution of the 1960s, Michael Behiels has provided the most comprehensive account to date of the two competing ideological movements which emerged after World War II to challenge the tenets of traditional French-Canadian nationalism. The neo-nationalists were a group of young intellectuals and journalists, centered upon Le Devoir and L'Action nationale in Montreal, who set out to reformulate Quebec nationalism in terms of a modern, secular, urban-industrial society which would be fully "master in its own house." An equally dedicated group of French Canadians of liberal or social democratic persuasion was based upon the periodical Cité libre -one of whose editors was Pierre Trudeau - and had links with organized labour. Citélibristes sought to remove what they considered to be the major obstacles to the creation of a modern francophone society: the all-pervasive influence of clericalism inherent in the Catholic church's control of education and the social services, and the persistence among Quebec's intelligentsia of an outmoded nationalism which advocated the preservation of a rural and elitist society and neglected the development of the individual and the pursuit of social equality. Behiels delineates the divergent "societal models" proposed by the two movements by focusing upon such themes as the critique of traditional nationalism; the roles of church, state, and labour; the response to the "new federalism"; the reform of education; and the search for a third party. He shows how the rivals combined to help bring down an anachronistic Union Nationale government in June 1960. In one form or another, he concludes, Cité libre liberalism and neo-nationalism have remained at the heart of the political and ideological debate that has continued in Quebec since the Duplessis era.

On one level, Peter Moogk's latest book, La Nouvelle France: The Making of French Canada—A Cultural History, is a candid exploration of the troubled historical relationship that exists between the inhabitants of French- and English- speaking Canada. At the same time, it is a long- overdue study of the colonial social institutions, values, and experiences that shaped modern French Canada. Moogk draws on a rich body of evidence—literature; statistical studies; government, legal, and private documents in France, Britain, and North America— and traces the roots of the Anglo-French cultural struggle to the seventeenth century. In so doing, he discovered a New France vastly different from the one portrayed in popular mythology. French relations with Native Peoples, for instance, were strained. The colony of New France was really no single entity, but rather a chain of loosely aligned outposts stretching from Newfoundland in the east to the Illinois Country in the west. Moogk also found that many early immigrants to New France were reluctant exiles from their homeland and that a high percentage returned to Europe. Those who stayed, the Acadians and Canadians, were politically conservative and retained Old Régime values: feudal social hierarchies remained strong; one's individualism tended to be familial, not personal; Roman Catholicism molded attitudes and was as important as language in defining Acadian and Canadian identities. It was, Moogk concludes, the pre-French Revolution Bourbon monarchy and its institutions that shaped modern French Canada, in particular the Province of Quebec, and set its people apart from the rest of the nation.

Since the defeat of the pro-sovereigntists in the 1995 Quebec referendum, the loss of a cohesive nationalistic vision in the province has led many Québécois to use their ancestral origins to inject meaning into their everyday lives. A Cinema of Pain argues that this phenomenon is observable in a pervasive sense of nostalgia in Quebec culture and is especially present in the province’s vibrant but deeply wistful cinema. In Québécois cinema, nostalgia not only denotes a sentimental longing for the bucolic pleasures of bygone French-Canadian traditions, but, as this edited collection suggests, it evokes the etymological sense of the term, which underscores the element of pain (algos) associated with the longing for a return home (nostos). Whether it is in grandiloquent historical melodramas such as Séraphin: un homme et son péché (Binamé 2002), intimate realist dramas like Tout ce que tu possèdes (Émond 2012), charming art films like C.R.A.Z.Y. (Vallée 2005), or even gory horror movies like Sur le Seuil (Tessier 2003), the contemporary Québécois screen projects an image of shared suffering that unites the nation through a melancholy search for home.