Monthly Archives: January 2014

Canadian problems in this place we call home…

Hia Engl470.

If you are reading this to figure out your assignment you can skip over and hit up my official entry on a story about home. This is not an entry-proper per say, I simply read something I though applied to the course and more importantly something I passionately want other people to be aware of.

I just encountered this article by the Montreal Gazette, which is a recent highlight of a longer-standing issue.

If you do not have time to read the article: There have been sweeping changes to immigration policy in Canada over the past few years. One of these is decreased access to the medical system by immigrants and refugees. This clearly ties in with out course when we talk about home, land, immigration, settling, colonialism, pretty much anything.

Below is an excerpt from the end of the article:

Last week Immigration Minister Chris Alexander laced into Canada’s largest province, Ontario, for joining the bandwagon <of provinces disagreeing with federal policy>.

“This is reckless policy. It will force Ontario taxpayers and their families to line up for care behind failed asylum seekers,” he said. “The sooner the Ontario government gets serious about protecting Ontario taxpayers and stops undermining the success of our national refugee reforms, the better and fairer it will be for all Canadians.”

It will force Ontario taxpayers and their families to line up for care behind failed asylum seekers.

Whether or not those seekers are “valid” does not change how the line works at the ER – those triaged and needed to be seen first are seen first. Period. I know wait times are rough – we often have 16 hour ER waits back in Fredericton – and Ontario faces a similar crunch. But denying the preventative care to keep people out of the ER just makes matters worse and wait times longer. As Canucks we have all at one point in our history been exiles, refugees, or asylum seekers. Indeed, as people we have been.
I felt compelled to post this as the world appears to be really pushing immigration issues my way this week: Monday night at a poetry slam on Commercial Drive Torontonian Lishai Peel (internationally recognized) brought up the issue eloquently. If you have the time look her up, she is impressive. Also check out the Slam, every Monday. Shoot me a note if you want details. It always sells out.

In any case, thanks for reading. Rant out.
Cohen, Tobi. “Medical Journal calls refugee health cuts ‘medically irrational'” The Gazette. 28 Jan 2014. Web. 29 Jan 2014.

 

2:1 Home is a crackling hearth.

The cabin

Home. Fire, family and friends.

A crackling hearth

Crisp ice laden leaves

Thigh high drifts

A crackling hearth

Slow methodical drips

Slipping grasping earth

A crackling hearth

Sodden fog burning dry

Sweat stained brow

 

A crackling hearth.

I am distant, lost and estranged, miles and miles away. My breathing shallow and quiet. I grow deaf to cacophony of the woods and the water. The rhythmic crackling is comfort. The world reduced to a circle of flickering warm hues glancing from root and rock.

A crackling hearth.

My focus wanders and finds solace in the flames. The campfire is a window to the past, to home.

Home.

It is far from where I grew up, fourteen hours give or take. Every year my brothers and I would make that pilgrimage to Northern Quebec. Away from the place we lived, away from it all. We almost always make it late in the day just as the sun dipped into the lake. Our tar chinked cheap and ramshackle one room cabin patiently awaiting on its haunches.

My Grandfather bought it years ago as a hunting camp and pet project for his boys long before the area became cottage country. Surrounded now as it is by lakehouses, it remains hidden and secret squirrelled in a small bay behind a smaller island. We have some peace.

No power or water runs on the property to this day, and so it will remain.

We spend our time playing cards, cooking, canoeing and swimming. All the while trying vainly to escape the ravaging hordes of black, deer, and horseflies, praying for bats. We sit by the fire and listen to old unspoken traditions and laws that govern that place. There will be no technology here, if it is not powered by people it is not welcome. The night draws in and all that is left is the haunting stories told by the loons, echoing over the glass lake.

The yodel and wail is like nothing else. One thing is certain, each loon has a home and they sing about them at night. I’ve travelled far, but never have I found so many mysteries as in our Canadian wilds. Robert Service penned it best – there are strange things done. Now for truth and fact, when a male loon leaves his home territory he changes his call and song entirely. We know this from radio-tagging and recordings.

What we don’t know is the best part of the story.

So it goes. Ancient memories of mine drawn from dream or some inherited wisdom: Loons cry out to tell the story of the land. They are describing their home and their history. All to soon, Winter comes and they flee for the sea, taking their young. When they return, the prodigal sons pick up the exact unique calls of their fore-bearers.

This is where the magic happens.

Sometimes, through storm or chance, predators or sickness, no-one makes it back home to raise young and teach them their song. The lake will lie silent. Soon comes an interloper, an outsider. Perhaps a second son or lost soul. With no relations or lessons they move into the vacant space.

Yet they sing. It isn’t their own story they are singing into the night brought from some distant home, it is the story of the land. Before long a piercing song can be heard echoing through the dark, the exact song heard before. Through some mystery the new settlers have learned, and sing the same songs of home. They will pass it on to their young, and it will continue. This is their new home. And they pass on the song to their young.

There is something permanent and transitory about home.

Strange things are done.

When the night draws near, and I am far from home I can stare into the flames of a small fire and lose myself. Lose myself and the distance and go home, return to that camp in the woods. Back to the blackflies and the loons crying in the dark. To singing the same song of that place. When the fire burns low and the coals die out and the chill sets in I shiver back to reality. Cold and alone. In an instant the song is drowned by the cacophony of the present. I cannot sing the song, not when I am away. But it resonates within me and I rest assured.

A crackling hearth.

It will have to do. Until I make it back to that lonely lake in Northern Quebec. Home.

 

Well, that was rather morose. Cheer up! When I don’t have a campfire I just tune into some Radio Radio for some down-east Chiac.

As always, questions comments criticisms most welcome.

 

 

Bonsound Records.“Radio Radio: Deckshoo” Online video clip. Youtube. Youtube, 6 May 2010. Web. 28 Jan 2014.

Cash, Johnny. “Cremation of Sam McGee” Robert Service. Online video clip. Youtube,15 Nov 2008. Web. 27 Jan 2014.

“Loon Behavior and Calls” LoonWatch. Northland College. n.d. Web. 28 Jan 2014.

 

Screenside fire-telling about this mess we’re all in

How evil came into the world…

The truth comes out when the fire burns low.

Hope you take a moment and have a listen, played by some good ol’ hurtin’ Albertan.

Some folks, they like long walks on the beach, others like nice restaurants, some people go bowling. Not me, I like the snapping and crackling of a good beach fire, silences and the crashing of the tide.

Suffice it to say I am out of my element. This is the first time I’ve ever recorded myself, so the quality might not be the best. I normally only tell by fireside, so I had evening full of firsts putting this together. It feels like a learning curve, anyway.

You are welcome to listen, but I’ll warn you, you can’t unhear this story. To learn more about brochs, click here. It is my take on how Thomas King tells of how evil got into the world.

New Brunswick moss for you to look at while you listen to me ramble on.

A few things I picked up this week:
-> Speaking for 5 minutes without butchering a word is hard.
-> Editing with sound software is difficult. I now have a lot more respect for podcasts.
-> It’s a lot easier to weave my own stories then try and retell someone else’s.

Recording stories is an interesting form of media, but every time I tell a story it is a little different. It fits the context I am in, my mood and the mood of listeners. Recording takes spoken word out of this context, and I think something is lost with the context. Listening to a recording on a sunny morning is entirely different from a night-time beach fire.

 

As always, Comments questions criticisms!

Broch, Allie. “The Alot is Better Than You At Everything” Hyperbole and a Half.  14 April 2010. Web. 23 Jan 2014.
Lund, Corb. “The Truth Comes Out” Youtube. YouTube, LLC, 28 Jun 2007. Web. 23 Jan 2014.
King, Thomas. The Truth About Stories: A Native Narrative. Peterbough:Anansi Press. 2003. Print.
Scotland Government. “Brochs” Scotland’s History. Education Scotland. Web. 23 Jan 2014

Why is it so problematic to figure out this place called home?

ENGL470 1:2-Q4:

Why is it so problematic to figure out this place we call home: Canada?

I believe the answer lies in morality. I welcome comments concerns and criticisms!

 

Tombstone Territorial Park, Yukon, Canada.

J. Edward Chamberlin illustrates some of the reasons we struggle with the ideas of home and homeland in Canada:

The sad fact is, the history of settlement around the world is the history of displacing other people from their lands, of discounting their livelihoods and destroying their languages” (Chamberlin 78)

Put differently, the history of many of the world’s conflicts is a history of dismissing a different belief or different behaviour as unbelief or misbehaviour and of discrediting those who believe or behave differently as infidels or savages.”
(Chamberlin 78)

 

The world is in constant environmental flux, with climatic conditions changing over only a few generations of human lives. As the population increases those in favourable environments (at most basic levels can provide water, food, and shelter from the elements) are under constant pressure from themselves and from those in less favourable environments. Conditions change, and people move from once-desired places due to climatic shifts, depletion of resources, population growth, or cultural belief systems, and inevitably move to metaphorically greener pastures. Our entire existence as a species is predicated on this migration, but it also results in conflict when these greener pastures are  inhabited or claimed as a homeland to others. As Chamberlin points out, the saddest part of our migration and settlement is that it results in the destruction of the previous inhabitants’ means of both physical and cultural survival, at the very least in their former homeland.

Settlement of the Americas was predicated on the idea that an unimaginably vast area was uninhabited, rather than the hotly contested real estate in Europe, and was free for migrants to build new lives. Upon arrival settlers quickly discovered this was not true, the lands were inhabited by peoples government by complex language, judicial, religious, and cultural systems. This presented a moral dilemma for both religious and secular colonizing powers. Various (by and large) Christian powers had to argue for both waging war and coveting the land of others. Essentially, this broke the most canon law of the New Testament known to the commoner: Love thy neighbour as thyself. The loophole for this law is changing the definition of “neighbour”. Quickly the situation shifted from what was basically an invasion into a morally obligated mission to convert heathens to Christianity.

From a more secular perspective, Western philosophy is grounded in the idea of the social contract. In exchange for some personal freedoms to the state, individual citizens can trust that they will be safe from theft, murder, or slavery. Essentially, the social contract is the basis for what is meant by civilization. This contract is not signed, but is manifest in justice systems that enforce laws and rules set down for what is deemed acceptable behaviour. Once again, the workaround for the social contract and western legal systems is that only members who are part of the society are protected  by its laws. Taking a life, livelihood, or land is forbidden when it comes to everyday interactions between peers, but different rules apply when dealing with outsiders. By defining Aboriginals as outside of western social contracts colonial powers were able to treat them unequally as humans without rights or property. Ultimately colonial powers felt obliged to “make use” of land and govern the Aboriginals with paternalistic ideals. These ideologies became manifest in the constitutions, laws, and policies of colonized countries around the world, including our sullied history of residential schools.

Chamberlin further clarifies his first statement through the second quoted passage. In order for amoral behaviour to be justified one must find loopholes that define such behaviour as moral. Simply put, building binary oppositions between “us” and “them” means that amoral treatment of others can be deemed just. Indeed, this is the case not only in colonization but in any conflict between groups that violate moral guidelines on violence, theft, or behaviour. Migration, settlement, and conflict are all closely intertwined. Even wars based on religion, ethinicity, or governance all involve how land is distributed, used, and accessed.

Chamberlin’s words resound strongly with anyone who regards the violent human history of settlement and conflict with some shame, regret, empathy and apology. Indeed, cultures, and subcultures have been exiled, killed, and treated unequally throughout the world. I agree in recognizing and accepting our brutish history. However, rather than only admitting fault of our predecessors (and ourselves) I believe it is equally important to understand why there was fault at all. Few people actively go against what their morality dictates as acceptable, fewer still wish to make themselves out as the villains. In the story of our lives we are always a protagonist in our own hearts, doing our best to do the right thing as dictated by our own morals and circumstance. To learn from our history, and prevent similar atrocities in the future, I think we need to consider the morality of our actions from different perspectives. We may very well be villains in the lives of others and only find out later.

I think our difficulty in figuring out how Canada is home is based on trying to reconcile that the founding and growth of our country was at the destruction and cost to those here before. Even if we do feel at home it is with a certain unease, as if we have a home because it was taken through transgression of some moral imperatives. It is truly pleasant to think of home as people we care about or as a distinct place, but neither of these things are permanent. This is especially true for Canadians who are almost ubiquitously are or are descended from exiles, displaced persons, or refugees from North America and all over the world. Perhaps our homelessness is our common ground, or perhaps it is that we are all grounded in uprooted soil. This, however, does little to assuage visceral feelings of home and homesickness, which are constant throughout our entire lives and are as close to permanent as we can understand. Now comes the question: if not a people or a place what is home?

We often view the world through binary opposition, as light and dark, night and day, on and off, imagination and reality, truth and belief, right and wrong, home and away. We use these classifications to makes choices throughout our lives, however, at least subconsciously we know that binary opposition does not exist, it is simply our interpretation of reality. Though I was raised in Fredericton, I have felt at home in other parts of Canada and the world. Sometimes I feel it is due to a place, or other times people, but it is always based on a feeling.

I cannot speak for any other Canadian, but I believe we are all both homeless and have a home here, we are all exiles and displaced. We are all both nomads and settlers in the end.

 

A dusty and landlocked NW passage

 

Barrett, Julia R. “Migration Associated with Climate Change: Modern Face of an Ancient Phenomenon.” Environmental Health Perspectives 120.5 (2012): a205. Print.
Chamberlin, Edward. If This is Your Land, Where are Your Stories? Finding Common Ground. AA. Knopf. Toronto. 2003. Print.
Friend, Celeste. “Social Contract Theory” Internet Encyclopedia of Philosophy. Hamilton College U.S.A. Web. 16 Jan 2014.
Hanson, Erin. “The Residential School System” Indigenous Foundations. Dept. of Arts Univ. British Columbia. Web. 16 Jan 2014.

Oh, hey world.

This is my inaugural post in any blog, and is both a requisite of an exploratory course at UBC and a chance to explore my own personal expression of story telling.

Our course, ENGL 470A, combines social media, networking, peer review, and an in depth analysis of the Canadian narratives that have forged our identity as a nation. Our youth and diversity as a country lead us to rely heavily on our folklore, storytelling, and literature to define our identity. Coast to coast we are united by our endurance and mobility in adapting to change, but we are often divided by histories of colonization, war, culture and climate.

The diversity of Canadians is perhaps our greatest asset, giving us multiple views that can be used for problem solving. I doubt I am alone in expressing concerns about our current national dialogue. This Statistics Canada article from 2007 states that over the past century ten aboriginal languages have been entirely lost to Canadians. We are losing culturally distinct narratives and ethos alongside our languages.

Language, whether it be nuanced by local variations or entirely distinct in etiology, is critical for communication. We are multilingual, not only in French and English, but also in Chiac, Métis, Inuktituk, and many others. Simple put – we must elucidate how to better communicate in culturally relevant ways. Once we can establish a strong dialogue we can better address the challenges we encounter, from inequality and discrimination to international affairs and aid.

A wise man once told me that no-one is boring if you ask the right questions. Everyone has a story to tell. I am personally interested in how the dialogue between patients and physicians varies on who is in either role. Cultural clashes, miscommunication, paternalism, prejudice, and racism are all represented in our medical system. A higher value for storytelling (and listening) is crucial to effective, equal and excellent healthcare for all. I suggest tuning in to Dr. Brian Goldman to explore some of the current issues in the Canadian medical world.

As a brief aside I feel obliged to quickly mention censorship and the sciences, as an example that other Canadian narratives are actively silenced as well. I’ll no doubt return to this topic later on.

The goal of our course, as I understand it, is to survey Canadian literature, link-storm, and collaborate with our peers to address the future of Canadian narratives such that all voices can be represented. Stories are powerful and can shape the way we live our lives and how we interact with others. It is apparent that we are here to share and learn and in doing so we can contribute to a much larger conversation about our country.

I commend you for making it to the end of my post, and I look forward to learning from, debating with, reading about, and working with you all!

About me:
My name is Duncan MacGillivray, I’m a proud Maritimer and purveyor of stories. Currently I am graduate student in Paediatrics – attempting to better grasp how the development of the immune system and how to harness this knowledge to better inform disease prevention, diagnosis, and treatment. The lab I work in is primarily focused on research for further vaccine development to target at risk populations. This is a fairly hot-topic, and I am happy to entertain any comments or discussion.

I studied both biology and Cultural Anthropology at the University of New Brunswick, graduating with a BA and a BSc in 2011. I’ve spend time travelling, volunteering, and working throughout Canada, West Africa, and Argentina. My primary interests are in playing outside, preserving our wild spaces, and improving human health both within Canada and beyond.

 

Links & References:

Chung, Emily. “Muzzling of federal scientists widespread, survey suggests” CBC News 21 Oct 2013. Web. 7 Jan. 2014

White Coat Black Art. CBC 2014. Web. 7 Jan 2014. <http://www.cbc.ca/whitecoat/episode/>

Kollmann Lab. 2013. Web. 7 Jan. 2014. <http://cfri.ca/kollmann-lab/home>

Norris, Mary Jane. “Aboriginal Languages in Canada: Emerging Trends and Perspectives on Second Language Acquisition.” Canadian Social Trends 83 (2007): 20–28. Print.

Postscript – Any feedback is highly valued. Have at me with comments, concerns, and criticisms.