Quebec Nationalism Quotes

Nate had been born and raised in British Columbia, and Canadians hate, above all things, to offend. It was part of the national consciousness. "Be polite" was an unwritten, unspoken rule, but ingrained into the psyche of an entire country. (Of course, as with any rule, there were exceptions: parts of Quebec, where people maintained the "dismissive to the point of confrontation, with subsequent surrender" mind-set of the French; and hockey, in which any Canadian may, with impunity, slam, pummel, elbow, smack, punch, body-check, and beat the shit out of, with sticks, any other human being, punctuated by profanities, name-calling, questioning parentage, and accusations of bestiality, usually-coincidentally- in French.)

All cultures seem to find a slightly alien local population to carry the Hermes projection. For the Vietnamese it is the Chinese, and for the Chinese it is the Japanese. For the Hindu it is the Moslem; for the North Pacific tribes it was the Chinook; in Latin America and in the American South it is the Yankee. In Uganda it is the East Indians and Pakistanis. In French Quebec it is the English. In Spain the Catalans are "the Jews of Spain". On Crete it is the Turks, and in Turkey it is the Armenians. Lawrence Durrell says that when he lived in Crete he was friends with the Greeks, but that when he wanted to buy some land they sent him to a Turk, saying that a Turk was what you needed for a trade, though of course he couldn't be trusted. This figure who is good with money but a little tricky is always treated as a foreigner even if his family has been around for centuries. Often he actually is a foreigner, of course. He is invited in when the nation needs trade and he is driven out - or murdered - when nationalism begins to flourish: the Chinese out of Vietnam in 1978, the Japanese out of China in 1949, the Jankees out of South America and Iran, the East Indians out of Uganda under Idi Amin, and the Armenians out of Turkey in 1915-16. The outsider is always used as a catalyst to arouse nationalism, and when times are hard he will always be its victim as well.

September 1995: Mark and I had our well documented book entitled TRANCE Formation of America published, complete with irrefutable graphic details which are in themselves evidence to present to Congress, all factions of law enforcement including the FBI, CIA, DIA, DEA, TBI, NSA, etc., all major news media groups, national and international human rights advocates, both American Psychological and Psychiatric Associations, the National Institute of Mental Health, and more… to no avail. TRANCE thoroughly exposes many of the perpe-TRAITORS and their agenda replete with names, which raises the question “why haven't we been sued?” The obvious answer is that the same “National Security Act” that continues to block our access to all avenues of justice and public exposure also prevents these criminals from inevitably bringing mind control to light through court procedures, an opportunity we would welcome. Meanwhile, as reported by both APAs, survivors of U.S. Government sponsored mind control began to surface all across our nation. The first to encounter the vast number of survivors were law enforcement and mental health professionals, and these professionals began to ask questions. in other countries, answers are being provided through somewhat less controlled media, reflecting the CIA's involvement in Project MK Ultra human rights atrocities. A television documentary entitled The Sleep Room aired across Canada by the Canadian Broadcast Corp. in the spring of 1998. Dr. Martin Orne, an associate boasted by Dr. William Mitchell M.D., Ph.D. who thrust Kelly into Vanderbilt's cover-up attempt (re: p.14), is named as an accomplice to Dr. Ewing Cameron's MK Ultra 'experiments' in Montreal, Quebec. Additionally, it should be known that Dr. Cameron went on to found the American Psychiatric Association, which has helped to maintain America's mental health profession in the dark ages of information control.

Who should govern?” is the question we discuss next. In fact, Akwesasne is the spot with the greatest number of governments on earth (“we should have an entry in the Guinness book of records,” Angie says). As mentioned, it falls under two federal jurisdictions, Canada and the United States, and three provincial ones, Quebec, Ontario, and New York. Technically, the queen of England has the last say on the Canadian side. Add to this two governing bodies on the reserve: the Mohawk Council of Akwesasne that Canada recognizes, and its American counterpart, the St. Regis Mohawk Council. Finally, there is the Mohawk Nation Council of Chiefs and Clan Mothers, which the community sees as the only legitimate heir of traditional Mohawk governance, but which neither Canada nor the United States accepts.

[Business in the Box] targets diaspora members living outside their birth countries particularly those in economically developed countries and native members of these countries wishing to initiate an informal way of doing business. Quebec is, as such, one of the largest ethnic communities ("nation") in Canada and with the "visible minorities" (especially Black communities), it faces the same daunting challenge of economic claim based on my analysis. Aboriginal communities themselves being more inclined towards issues of sharing revenues from the exploitation of their lands or estates.

What made Quebec unique, for Valaskakis, was that it escaped the prison of monolithism that entrapped so many other societies. Montreal symbolized “a veritable mosaic of nationalities, ideas, and points of view. Here we have an open society, and therefore a rich and fertile one. Here we have, in opposition to the old European capitals, a human dimension which is a language without nationality, an aggregate of values, a free spirit.” But Montreal was not only different from Europe – it was also an alternative to the rest of North America. “This character,” he argued, “exists only because of francophone Quebec culture which, through its vitality, has foiled North America. And it is this same society which can either remain multi-dimensional or itself become monolithic.” He worried that nationalism had the potential of denying Quebec’s diversity, and that, if this were to happen, the “transatlantic and multicultural symbiosis of Quebec will be eliminated. The American melting-pot will be neutralized, but only to be replaced by a new French-language one. Individualities will be broken, dissidents will be treated as foolish and a monolithism as ruthless … and as ugly as its American version will transform us.” “We can therefore ask ourselves,” he wrote, “what would be the interest of being ‘melted’ in French rather than in English?

Canadian society is becoming increasingly fragmented and Canadians increasingly alienated from one another. As a nation, we are becoming unglued. The centrifugal forces of regional alienation, Quebec nationalism, and ethnocentrism pull Canadians apart from one another, while economic globalization and American media weaken individual individual Canadians' identification with their country.

Bringing Citizen Participation to Life Some years ago John McKnight attended the annual Canadian Conference of Community Development Organizations. Several hundred groups were in attendance. The convener of the conference told him that the best community “developer” in all of Canada was at the conference and pointed toward a middle-aged man named Gaëtan Ruest, the mayor of Amqui, Quebec. John introduced himself to Mayor Ruest and asked about Amqui. The mayor said that it was a town of about six thousand people on the Gaspé Peninsula amid the Chic-Choc Mountains, located at the intersection of the Matapédia and Humqui rivers. These rivers are the richest Atlantic salmon rivers on the North American continent, and Amqui is the regional center for fishing for these salmon. Gaëtan invited John to visit his town, and a year later John was able to take him up on the invitation. He found that all the townspeople were French-speaking, and a great deal of the economic base of the community was from fisherpeople who came to fish for the rare Atlantic salmon. One day, as Gaëtan and John walked together down the street, two men approached the mayor. There was a long conversation in French. After they were finished Gaëtan explained to John what had happened. The mayor said that the town had put nets on salmon streams in order to keep the fish near Amqui and accessible to the fishing guides. The two men reported that somebody was cutting the nets to let the salmon go upstream where they could poach them. “That’s terrible,” Gaëtan replied. “What do you think we can do about that?” The men thought for a while and then suggested three things that could be done. “Is there anybody who could help you do those things?” Gaëtan asked. “Yes,” they responded. “We know a couple of other fisherpeople who could help.” Gaëtan said, “Will you ask them to join you to meet with me at city hall this evening?” They agreed. That evening John joined Gaëtan at the meeting with four concerned people. The mayor had insisted that they meet in the city council’s meeting room and he led a discussion of how the group could deal with the salmon poaching problem. By the time they were done, the group had specific plans and specific people committed to carrying them out. Then Gaëtan asked, “Is there anything the city can do to help you with the job?” The participants came up with two ways the city could be helpful. “I am making you the official Amqui Salmon Preservation Committee,” Gaëtan said. “I want you to hold your meetings in the city council meeting room because you are official. I want you to come to city council meetings and tell the council people how you are coming along.” The convener of the National Association of Community Development Organizations, previously mentioned, told John that the process he had observed in the council meeting room that gave birth to the Amqui Salmon Preservation Committee was repeated over and over during Gaëtan’s long tenure as mayor. As a result, the convener said that in Amqui, hidden away in the Chic-Choc Mountains, almost all the residents had become officials of the local government and the principal problem-solvers for the community. John wholeheartedly believes that every public official can learn a great deal from the mayor of Amqui.

It’s ironic that a battle in Baltimore inspired America’s national anthem because most of the War of 1812 was fought over and around the U.S.-Canadian border.  The fighting there was fought on three different fronts: near Detroit, around Niagara and Buffalo, and between upstate New York and Lower Canada (Quebec).

Responding ot the need to represent French Canada in the company's offerings, Franca and Ambrose researched French-Canadian folk songs and arts and crafts, commissioned a score, on George Crum's recommendation, from Hector Gratton, and put together what was intended as a light and amusing ballet on folk themes. It was well-received outside Quebec, but met strong opposition in Montreal, where it was seen as the worst kind of tokenism as well as a slight to the true nature of Quebec culture. Paul Roussel, reviewing for Le Canada, called into question the validity of its inspiration. He suggested that, suitably revised, it might make an amusing trifle, but in its present form it could not lay claim to any Quebecois cultural authenticity.