The Inglorious Arts Of Peace

Heaman examines the ways in which British North America was advertised at home and abroad in the pursuit of productivity, markets, capital, and immigrants, and evaluates the exhibitions' impact on private industry, the government, and Canadian identity. She also considers the participation of women and native peoples at local and international exhibits, showing how they transcended the limited spheres of representation imposed upon them.

Human progress and prosperity depend on a peaceful environment, and most people have always sought to live in peace, yet our perception of the past is dominated too often not by stories of peace but by tales of war. In this path-breaking study, former Guardian East Asia Editor John Gittings demolishes the myth that peace is dull and that war is in our genes, and opens an alternative window on history to show the strength of the case for peace which has been argued from ancient times onwards. Beginning with a new analysis of the treatment of peace in Homer's Iliad, he explores the powerful arguments against war made by classical Chinese and Greek thinkers, and by the early Christians. Gittings urges us to pay more attention to Erasmus on the Art of Peace, and less to Machiavelli on the Art of War. The significant shift in Shakespeare's later plays towards a more peace-oriented view is also explored. Gittings traces the growth of the international movement for peace from the Enlightenment to the present day, and assesses the inspirational role of Tolstoy and Gandhi in advocating non-violence. Bringing the story up to date, he shows how the League of Nations in spite of its "failure" led to high hopes for a stronger United Nations, but that real chances for peace were missed in the early years of the cold war. And today, Gittings argues that, instead of being obsessed by a new "war on terror" we should be seeking peaceful solutions to the challenges of nuclear proliferation, conflict and extremism, poverty and inequality, and climate change. This paperback edition includes a new preface, in which Gittings looks at how the world is confronted with new dangers to peace, as the election of President Trump highlights the continuing unpredictability and irrational nature of a system of international relations which could lead to new wars and even nuclear disaster.

Like Virgil, who depicted a farmer's scythe suddenly recast as a sword, the poets discussed here imagine states of peace and war to be fundamentally and materially linked. In distinct ways, they dismantle the dream of the golden age renewed, proposing instead that peace must be sustained by constant labor.

In 1892, Lord Frederick Arthur Stanley donated the Dominion Hockey Challenge Cup – later known as the Stanley Cup – to crown the first Canadian hockey champions. Canada’s Holy Grail documents Lord Stanley’s personal politics, his desire to affect Canadian nationality and unity, and the larger transformations in Anglo-liberal political thought at the time. This book posits that the Stanley Cup fit directly within Anglo-American traditions of using sport to promote ideas of the national, and the donation of the cup occurred at a moment in history when Canadian nationalists needed identifying symbols. Jordan B. Goldstein asserts that only with a transformation in Anglo-liberal thought could the state legitimately act through culture to affect national identity. Drawing on primary source documentation from Lord Stanley’s archives, as well as statements by politicians and hockey enthusiasts, Canada’s Holy Grail integrates political thought into the realm of sport history through the discussion of a championship trophy that still stands as one of the most well-known and recognized Canadian national symbols.

In this innovative history, Paige Raibmon examines the political ramifications of ideas about “real Indians.” Focusing on the Northwest Coast in the late nineteenth century and early twentieth, she describes how government officials, missionaries, anthropologists, reformers, settlers, and tourists developed definitions of Indian authenticity based on such binaries as Indian versus White, traditional versus modern, and uncivilized versus civilized. They recognized as authentic only those expressions of “Indianness” that conformed to their limited definitions and reflected their sense of colonial legitimacy and racial superiority. Raibmon shows that Whites and Aboriginals were collaborators—albeit unequal ones—in the politics of authenticity. Non-Aboriginal people employed definitions of Indian culture that limited Aboriginal claims to resources, land, and sovereignty, while Aboriginals utilized those same definitions to access the social, political, and economic means necessary for their survival under colonialism. Drawing on research in newspapers, magazines, agency and missionary records, memoirs, and diaries, Raibmon combines cultural and labor history. She looks at three historical episodes: the participation of a group of Kwakwaka’wakw from Vancouver in the 1893 World’s Columbian Exposition in Chicago; the work of migrant Aboriginal laborers in the hop fields of Puget Sound; and the legal efforts of Tlingit artist Rudolph Walton to have his mixed-race step-children admitted to the white public school in Sitka, Alaska. Together these episodes reveal the consequences of outsiders’ attempts to define authentic Aboriginal culture. Raibmon argues that Aboriginal culture is much more than the reproduction of rituals; it also lies in the means by which Aboriginal people generate new and meaningful ways of identifying their place in a changing modern environment.

Civil wars, more than other wars, sear themselves into the memory of societies that suffer them. This is particularly true at Rome, where in a period of 150 years the Romans fought four epochal wars against themselves. The present volume brings together exciting new perspectives on the subject by an international group of distinguished contributors. The basis of the investigation is broad, encompassing literary texts, documentary texts, and material culture, spanning the Greek and Roman worlds. Attention is devoted not only to Rome's four major conflicts from the period between the 80s BC and AD 69, but the frame extends to engage conflicts both previous and much later, as well as post-classical constructions of the theme of civil war at Rome. Divided into four sections, the first ("Beginnings, Endings") addresses the basic questions of when civil war began in Rome and when it ended. "Cycles" is concerned with civil war as a recurrent phenomenon without end. "Aftermath" focuses on attempts to put civil war in the past, or, conversely, to claim the legacy of past civil wars, for better or worse. Finally, the section "Afterlife" provides views of Rome's civil wars from more distant perspectives, from those found in Augustan lyric and elegy to those in much later post-classical literary responses. As a whole, the collection sheds new light on the ways in which the Roman civil wars were perceived, experienced, and represented across a variety of media and historical periods.