What It Means To Be Canadian Quotes

Every time I do an interview people ask similar questions, such as "What is the most significant story that you have revealed?" […] There really is only one overarching point that all of these stories have revealed, and that is–and I say this without the slightest bit of hyperbole or melodrama; it's not metaphorical and it's not figurative; it is literally true–that the goal of the NSA and it's five eyes partners in the English speaking world–Canada, New Zealand, Australia and especially the UK–is to eliminate privacy globally, to ensure that there could be no human communications that occur electronically, that evades their surveillance net; they want to make sure that all forms of human communications by telephone or by Internet, and all online activities are collected, monitored, stored and analyzed by that agency and by their allies. That means, to describe that is to describe a ubiquitous surveillance state; you don't need hyperbole to make that claim, and you do not need to believe me when I say that that's their goal. Document after document within the archive that Edward Snowden provided us declare that to be their goal. They are obsessed with searching out any small little premise of the planet where some form of communications might take place without they being able to invade it.

So what killed him?" Virgil asked. "I'm thinking aliens." You mean like, Canadians?

Indeed, there is some evidence that abrupt change may already be underway. In recent years we have witnessed the greatest contraction of Arctic sea ice since modern measurements began, and perhaps much longer if anecdotal and anthropological reports are to be believed.42 The summer of 2012 saw an all-time low in Arctic sea ice cover.43 Already in the summer of 2000 a Canadian ship succeeded in transiting the legendary, once impassable Northwest Passage, the elusive goal of mariners since the sixteenth century.

There.You're officially Canadian. Try not to abuse your new power." "Whatever.I'm totally going out tonight." "Good." He slows down. "You should." We're both standing still. He's so close to me.His gaze is locked on mine, and my heart pounds painfully in my chest. I step back and look away. Toph. I like Toph,not St. Clair. Why do I have to keep reminding myself of this? St. Clair is taken. "Did you paint these?" I'm desperate to change the mood. "These above your bed?" I glance back,and he's still staring at me. He bites his thumbnail before replying. His voice is odd. "No.My mum did." "Really? Wow,they're good. Really, really...good." "Anna..." "Is this here in Paris?" "No,it's the street I grew up on. In London." "Oh." "Anna..." "Hmm?" I stand with my back to him, trying to examine the paintings. They really are great. I just can't seem to focus. Of course it's not Paris. I should've known- "That guy.Sideburns.You like him?" My back squirms. "You've asked me that before." "What I meant was," he says, flustered. "Your feelings haven't changed? Since you've been here?" It takes a moment to consider the question. "It's not a matter of how I feel," I say at last. "I'm interested,but...I don't know if he's still interested in me." St. Clair edges closer. "Does he still call?" "Yeah.I mean,not often. But yes." "Right.Right,well," he says, blinking. "There's your answer." I look away. "I should go.I'm sure you have plans with Ellie." "Yes.I mean,no. I mean, I don't know. If you aren't doing any-" I open his door. "So I'll see you later. Thank you for the Canadian citizenship." I tap the patch on my bag. St. Clair looks strangely hurt. "No problem. Happy to be of service." I take the stairs two at a time to my floor. What just happened? One minute we were fine,and the next it was like I couldn't leave fast enough. I need to get out of here.I need to leave the dorm. Maybe I'm not a brave American,but I think I can be a brave Canadian.I grab the Pariscope from inside my room and jog downstairs. I'm going to see Paris.Alone.

I wanted to get away,' said she; 'everybody wants to plague and worry me about nothing. They'll be all right tomorrow. What's worrying them?' 'They are sacrificing to our Canadian God,' said Solly. 'We all believe that if we fret and abuse ourselves sufficiently, Providence will take pity and smile upon anything we attempt. A light heart, or a consciousness of desert, attracts ill luck. You have been away from your native land too long. You have forgotten our folkways. Listen to that gang over there; they are scanning the heavens and hoping aloud that it won't rain tomorrow. That is to placate the Mean Old Man in the Sky, and persuade him to be kind to us.

[Stephen] Harper had said he would use all legal means, and what [John] Baird suggested was an option the prome minister was considering. If the governor general had refused his request, he could have replaced her with a more compliant one, making the case to the Queen that the people of Canada were opposed in great numbers to a coalition replacing his government.

People coming into the store frequently ask Shanita where she's from. "Right here," she says, smiling her ultra-bright smile. "I was born right in this very city!" She's nice about it to their faces, but it's a question that bothers her a lot. "I think they mean, where were your parents from," says Charis, because that's what Canadians usually mean when they ask that question. "That's not what they mean," says Shanita. "What they mean is, when am I leaving.

Ottawa, Ontario July 1, 2017 The Prime Minister, Justin Trudeau, today issued the following statement on Canada Day: Today, we celebrate the 150th anniversary of Confederation. We come together as Canadians to celebrate the achievements of our great country, reflect on our past and present, and look boldly toward our future. Canada’s story stretches back long before Confederation, to the first people who worked, loved, and built their lives here, and to those who came here centuries later in search of a better life for their families. In 1867, the vision of Sir George-Étienne Cartier and Sir John A. Macdonald, among others, gave rise to Confederation – an early union, and one of the moments that have come to define Canada. In the 150 years since, we have continued to grow and define ourselves as a country. We fought valiantly in two world wars, built the infrastructure that would connect us, and enshrined our dearest values – equality, diversity, freedom of the individual, and two official languages – in the Charter of Rights and Freedoms. These moments, and many others, shaped Canada into the extraordinary country it is today – prosperous, generous, and proud. At the heart of Canada’s story are millions of ordinary people doing extraordinary things. They exemplify what it means to be Canadian: ambitious aspirations, leadership driven by compassion, and the courage to dream boldly. Whether we were born here or have chosen Canada as our home, this is who we are. Ours is a land of Indigenous Peoples, settlers, and newcomers, and our diversity has always been at the core of our success. Canada’s history is built on countless instances of people uniting across their differences to work and thrive together. We express ourselves in French, English, and hundreds of other languages, we practice many faiths, we experience life through different cultures, and yet we are one country. Today, as has been the case for centuries, we are strong not in spite of our differences, but because of them. As we mark Canada 150, we also recognize that for many, today is not an occasion for celebration. Indigenous Peoples in this country have faced oppression for centuries. As a society, we must acknowledge and apologize for past wrongs, and chart a path forward for the next 150 years – one in which we continue to build our nation-to-nation, Inuit-Crown, and government-to-government relationship with the First Nations, Inuit, and Métis Nation. Our efforts toward reconciliation reflect a deep Canadian tradition – the belief that better is always possible. Our job now is to ensure every Canadian has a real and fair chance at success. We must create the right conditions so that the middle class, and those working hard to join it, can build a better life for themselves and their families. Great promise and responsibility await Canada. As we look ahead to the next 150 years, we will continue to rise to the most pressing challenges we face, climate change among the first ones. We will meet these challenges the way we always have – with hard work, determination, and hope. On the 150th anniversary of Confederation, we celebrate the millions of Canadians who have come together to make our country the strong, prosperous, and open place it is today. On behalf of the Government of Canada, I wish you and your loved ones a very happy Canada Day.

What does it mean to be a Canadian? Not only is it a wildly pretentious way to start a book, it is also a question that has beguiled us since day one. Canada has been called a lot of things. We have been called one of the world's greatest democracies. We have been called a shining beacon of hope for those fleeing tyranny. Readers of the Toronto Star will know us as an evil construct built on the shame that is colonialism. And, of course, we have been called stunningly beautiful and a terrible place to winter. We are nothing if not self-deprecating. We pride ourselves on not taking ourselves too seriously.

Today, we come together to honour the brave Canadians in uniform who have served our country throughout our history. They’ve built peace. They’ve defended democracy. And they’ve enabled countless people to live in freedom – at home and around the world. Remembrance Day was first held in 1919 on the first anniversary of the armistice agreement that ended the First World War. A century later, our respect and admiration for Canada’s fallen and veterans has not wavered. We owe them and their families an immeasurable debt of gratitude. We honour all those who have served, including the many First Nations, Métis, and Inuit veterans and current service members. Today, we pay tribute to our veterans, to those who have been injured in the line of duty, and to all those who have made the ultimate sacrifice. They stood for liberty, and sacrificed their future for the future of others. Their selflessness and courage continue to inspire Canadians who serve today. At 11:00 a.m., I encourage everyone to observe the two minutes of silence in recognition of the brave Canadians who fought for us. Today, we thank our service members, past and present, for all they have done to keep us and people around the world safe. They represent the very best of what it means to be Canadian. Lest we forget.

Regardless, his crankiness had hit a level not previously documented in the history of the universe. That was saying something, considering I’d grown up with three older sisters who all had periods at the same time. Because of them, most things—most people—didn’t bother me. I knew what it was like to be bullied, and Aiden never crossed the line into being unnecessarily mean. He was just a jackass sometimes. He was lucky I had a tiny, itty, bitty crush on him; otherwise, he would have gotten the shank years ago. Then again, just about everyone with eyes who happened to also like men, had some kind of a thing for Aiden Graves. When he raised his eyebrows and looked at me from beneath those curly black eyelashes, flashing me rich-brown eyes set deep into a face that I’d only seen smile in the presence of dogs, I swallowed and shook my head slowly as I gritted my teeth and took him in. The size of a small building, he should have had these big, uneven features that made him look like a caveman, but of course he didn’t. Apparently, he liked to defy every stereotype he’d ever been assigned in his life. He was smart, fast, coordinated, and—as far as I knew—had never seen a game of hockey. He had only said ‘eh’ in front of me twice, and he didn’t consume animal protein. The man didn’t eat bacon. He was the last person I would ever consider polite, and he never apologized. Ever. Basically, he was an anomaly; a Canadian football-playing, plant-based lifestyle—he didn’t like calling himself a vegan—anomaly that was strangely proportional all over and so handsome I might have thanked God for giving me eyes on a couple of occasions.

It always felt good to see Sister Charlotte, a retired teacher who would occasionally substitute in our class. She always allowed us private reading time, which we appreciated. One day in class, she asked me about my library book, Chaim Potok’s The Chosen. I told her that the story dealt with family problems and a son who had a tough choice to make, one that would be good for him but would displease his father. “Ah, universal theme,” said Sister. “Offspring challenging parents’ old ways. It’s normal. It’s natural. It’s called evolution.” “What about Christ?” I asked. “He obeyed His father’s wishes.” “Ah,” replied Sister, unperturbed. “Yes, I see what you mean.” “What do you think, Sister?” I sensed my questions were welcome, that Sister liked me. “Well, I answered that question one way when I entered this Order at sixteen years old. Today, I’d respond differently.” “How, Sister?” “Well, I think I’d jump right into my own creative life, yes, dive right in, no hesitation. I hope you do that, Eleanor. All our answers lie there but each of us must earn her own autonomy, so I’ll say no more.

Although a youth culture was in evidence by the 1950s, the first obvious and dramatic manifestation of a culture generated by peer-orientation was the hippie counterculture of the 1960s and 1970s. The Canadian media theorist Marshall McLuhan called it “the new tribalism of the Electric Age.” Hair and dress and music played a significant part in shaping this culture, but what defined it more than anything was its glorification of the peer attachment that gave rise to it. Friends took precedence over family. Physical contact and connection with peers were pursued; the brotherhood of the pop tribe was declared, as in the generation-based “Woodstock nation.” The peer group was the true home. “Don't trust anyone over thirty” became the byword of youth who went far beyond a healthy critique of their elders to a militant rejection of tradition. The degeneration of that culture into alienation and drug use, on the one hand, and its co-optation for commercial purposes by the very mainstream institutions it was rebelling against were almost predictable. The wisdom of well-seasoned cultures has accumulated over hundreds and sometimes thousands of years. Healthy cultures also contain rituals and customs and ways of doing things that protect us from ourselves and safeguard values important to human life, even when we are not conscious of what such values are. An evolved culture needs to have some art and music that one can grow into, symbols that convey deeper meanings to existence and models that inspire greatness. Most important of all, a culture must protect its essence and its ability to reproduce itself — the attachment of children to their parents. The culture generated by peer orientation contains no wisdom, does not protect its members from themselves, creates only fleeting fads, and worships idols hollow of value or meaning. It symbolizes only the undeveloped ego of callow youth and destroys child-parent attachments. We may observe the cheapening of cultural values with each new peer-oriented generation. For all its self-delusion and smug isolation from the adult world, the Woodstock “tribe” still embraced universal values of peace, freedom, and brotherhood. Today's mass musical gatherings are about little more than style, ego, tribal exuberance, and dollars.

The Canadian government’s point of view was set in the imperial/colonial era. Our dominant mythologies were shaped in the same era. All our governments – federal and provincial – must simply let go of their paternalistic mindset. Aboriginals are not wards of the state. They don’t need charity. They want the power that our own history says is theirs by right. And that power contains economic solutions. What this means is that our governments should stop wasting our money fighting to maintain systems of injustice. What they need to do is digest reality and embrace reconciliation, which, as Taiaiake Alfred says, begins with restitution. This is more than good intentions. It involves a shift in power and in economic wealth. That shift in economic wealth is the solution to Aboriginal poverty.

The result may not be decisive, and a majority may prove elusive. But that could prove more of an opportunity to Canadians than they might think. If an election means that our leaders have to compromise, engage with one another as respected colleagues and opponents – rather than as caricatures to be derided and ignored – and work within the realities of the present day, it means they have to listen to the issues that Canadians bring forward. If not, and any one person is left to shape the country according to his or her own vision, then Canadians have to ask: What will that vision entail?

Mark Bevir argues, “Democracy now seems less a means of expressing a common good and more a contest among factions or classes.

I’ve answered those questions a thousand and one times; I told you I mean what I am saying and I’m not using any code. You’re just so unjust and so paranoid. You’re taking advantage of me being from a country with a dictatorship. If I were German or Canadian, you wouldn’t even have the opportunity to talk to me, nor would you arrest me.

In The Locavore’s Dilemma: In Praise of the 10,000-Mile Diet, Canadian economists Pierre Desrochers and Hiriko Shimizu question what it means to eat “locally.” Does it mean only eating food grown within a hundred miles? Ten miles? One mile? Does it mean eating only food that you grew yourself? Taken to its logical conclusion, locavorism for everyone on the planet is a recipe for poverty. Not only do some voices in the food movement recommend the Poor Farmer Diet, but they also seem to want us to go back to literally being poor farmers.

Unfortunately for the Inuit (and their Paleo imitators), the rest of the story isn’t so rosy. Turns out the Inuit are not healthy at all. They suffer from many chronic diseases and live, on average, ten years less than statistically matched Canadians (Choinière 1992; Iburg, Brønnum-Hansen, et al. 2001). In fact, they have the worst longevity of all populations in North America. There are many reasons for their short life expectancy: high rate of infections and TB, as well as a high suicide rate. While these may not be diet related (although more and more evidence suggests a strong connection between diet and the ability to fight of infection, and between diet and mood), Inuit also die of cancers of the GI tract and stroke, afflictions strongly correlated to diet (Paltoo and Chu 2004). Autopsy studies show they have less heart disease, likely due to their high omega-3 and low omega-6 and low-saturated-fat diet, but they are by no means free of heart disease (McLaughlin, Middaugh, et al. 2005). And there’s a possibility that autopsy statistics showing low heart disease are unreliable, based on really poor data collection (Bjerregaard, Young, et al. 2003; Bell, Mayer-Davis, et al. 1997). In fact, one of the likely reasons for their apparent low rates of heart disease and some cancers is their short life expectancy: Inuit eating their traditional diet simply don’t live long enough to demonstrate heart disease and cancer. In fact, the Westernization of their diet—adding the very foods the Paleo movement vilifies—may actually be prolonging their lives. A recent review of the literature suggests that a diet high in seafood does not lead to less heart disease and may lead to worse health (Fodor, Helis, et al. 2014)!

In the 1950s, the Canadian physicist Gilbert Plass used new, detailed measurements of the infrared absorption bands and created an early computerized model of infrared radiative transfer. He calculated that a CO2 doubling would increase temperature by 3.6°C. Assuming that CO2 emissions would continue at their current rate, he expected that human activity would raise the average global temperature “at the rate of 1.1°C per century.”23 He warned that “temperature rise from this cause may be so large in several centuries that it will present a serious problem to future generations.”24

mean no disrespect to any of these people when I say as a simple matter of observable fact that the majority of would-be religious Canadians and Americans are not like them. We are more like the young Muslim student from Morocco described by the anthropologist Clifford Geertz. Both Hands Full He is on an airplane bound for New York, his first trip away from home, where he will study at an American university. Frightened, as well he might be, by the experience of flying (as well as the thought of what awaits him when he lands), he passes the entire trip with the Koran gripped in one hand and a glass of scotch in the other. Like him, most of us have discovered not scotch but the elixir of modernity, which we do not easily let slip from our grasp, even as we hold equally fast to the texts and forms of our premodern youth. As they say, “You can’t go home again.

I mean, I don't know that I was actually planning to possibly die tonight in order to protect a kaiju," Kahurangi said. "But I might be willing to possibly die to save a kaiju and ten thousand Canadians." "Now we know what motivates you," I said. "Ten thousand Canadians.

The Welsh are swine,” said the one-legged man in reply to a question from his son. “Absolute swine. The English are swine, too, but not as bad as the Welsh. Though really they’re the same, but they make an effort not to seem it, and since they know how to pretend, they succeed. The Scots are bigger swine than the English and only a little better than the Welsh. The French are as bad as the Scots. The Italians are little swine. Little swine ready and willing to gobble up their own swine mother. The same can be said of the Austrians: swine, swine, swine. Never trust a Hungarian. Never trust a Bohemian. They’ll lick your hand while they devour your little finger. Never trust a Jew: he’ll eat your thumb and leave your hand covered in slobber. The Bavarians are also swine. When you talk to a Bavarian, son, make sure you keep your belt fastened tight. Better not to talk to Rhinelanders at all: before the cock crows they’ll try to saw off your leg. The Poles look like chickens, but pluck four feathers and you’ll see they’ve got the skin of swine. Same with the Russians. They look like starving dogs but they’re really starving swine, swine that’ll eat anyone, without a second thought, without the slightest remorse. The Serbs are the same as the Russians, but miniature. They’re like swine disguised as Chihuahuas. Chihuahuas are tiny dogs, the size of a sparrow, that live in the north of Mexico and are seen in some American movies. Americans are swine, of course. And Canadians are big ruthless swine, although the worst swine from Canada are the French-Canadians, just as the worst swine from America are the Irish-American swine. The Turks are no better. They’re sodomite swine, like the Saxons and the Westphalians. All I can say about the Greeks is that they’re the same as the Turks: bald, sodomitic swine. The only people who aren’t swine are the Prussians. But Prussia no longer exists. Where is Prussia? Do you see it? I don’t. Sometimes I imagine that while I was in the hospital, that filthy swine hospital, there was a mass migration of Prussians to some faraway place. Sometimes I go out to the rocks and gaze at the Baltic and try to guess where the Prussian ships sailed. Sweden? Norway? Finland? Not on your life: those are swine lands. Where, then? Iceland, Greenland? I try but I can’t make it out. Where are the Prussians, then? I climb up on the rocks and search for them on the gray horizon. A churning gray like pus. And I don’t mean once a year. Once a month! Every two weeks! But I never see them, I can never guess what point on the horizon they set sail to. All I see is you, your head in the waves as they wash back and forth, and then I have a seat on a rock and for a long time I don’t move, watching you, as if I’ve become another rock, and even though sometimes I lose sight of you, or your head comes up far away from where you went under, I’m never afraid, because I know you’ll come up again, there’s no danger in the water for you. Sometimes I actually fall asleep, sitting on a rock, and when I wake up I’m so cold I don’t so much as look up to make sure you’re still there. What do I do then? Why, I get up and come back to town, teeth chattering. And as I turn down the first streets I start to sing so that the neighbors tell themselves I’ve been out drinking down at Krebs’s.

Because they write ‘harbor’ instead of ‘harbour’? Then one would have to attribute a language of their own to the Austrians for saying ‘Sessel’ when they mean ‘Stuhl’ [for chair] or turn ‘Januar’ [January] into ‘Janner.’ Because American slang is spoken differently from British slang? That’s true, but in both countries the standard languages are about as identical as ‘Austrian’ and German.”27 What is “American” supposed to communicate to German readers? An accent? But then writings by an author from Glasgow would have to be titled “from the Glaswegian” or those by a writer living in Manchester as “from the Mancunian.” John Lennon’s books would have to be graced with the formulation “from the Liverpudlian” and those by Woody Allen with “from New Yorkish” or, to be more precise, “from the Brooklynese.” If it’s not about accent, is the criterion perhaps geography? Then Germans would have to use “from the Canadian” or “from the New Zealander

What does “beaver dammed” even mean?” “The female version of cockblocked, and seeing as you’re Canadian, I thought beaver was doubly appropriate.

I always liked Canadian-born comedian David Steinberg’s line about his father never getting to see his dream of an all-Yiddish-speaking Canada come true.

What does it mean to truly be yourself? Around this time, in the mid-1900s, the Canadian philosopher Charles Taylor began thinking about how people throughout history had dealt with this question of individual identity. In the past, there was no such thing. You were born into a well-defined position, locked along a hierarchy, and you accepted that this was the natural order of things. With the dissolution of feudal, old-world bonds, new possibilities of economic and social mobility emerged, and this transience infected the soul. People began to wonder whether we possessed some innate essence that might be discovered by peeling away layers of our surface. Or maybe there was nothing innate, and we were always in the process of self discovery, self creation, and revision. For some, this manifested as a kind of endless drifting and searching; others found the possibility of claiming one's own identity empowering. But we were all in search of the same thing, that quality that made you yourself. Taylor called this authenticity, and it became the unreachable horizon of modern life. It's a concept that makes sense only in its absence; we recognize inauthenticity, phoniness, when someone's clearly being a poseur. Yet the struggle to feel authentic -- this is very real, even if we know better. In Taylor's telling, everyone becomes a kind of artist, creatively wrestling with the parameters of our own being. He described the outlook as one where 'being true to myself is being true to my own originality, and that is something that only I can articulate and discover. In articulating it, I am defining it'. Even though all this sounds very navel-gazing, being true to yourself cannot happen in a vacuum. Constructing your personality is a game, one that requires you to joust with the expectations of others. Authenticity, Taylor explained, presumes dialogue, and it is born out of engaging with those around us. We seek recognition, even if what you want to hear from a close friend is that you're a one-of-a-kind weirdo that they'll never truly understand.

Humans have hunted tigers by various means for millennia, but not long ago there was a strange and heated moment in our venerable relationship with these animals that has been echoed repeatedly in our relations with other species. It bears some resemblance to what wolves do when they get into a sheep pen: they slaughter simply because they can and, in the case of humans, until a profit can no longer be turned. For the sea otter, this moment occurred between 1790 and 1830; for the American bison, it happened between 1850 and 1880; for the Atlantic cod, it lasted for centuries, ending only in 1990. These mass slaughters have their analogue in the financial markets to which they are often tied, and they end the same way every time. The Canadian poet Eric Miller summed up the mind-set driving these binges better than just about anyone: A cornucopia! Bliss of killing without ever seeming to subtract from the tasty sum of infinity!

To put this even more bluntly, one might think about the difference between adding traditional and contemporary Indigenous art to the National Gallery of Canada’s historical Canadian wing and imagining the entire gallery curated from an Indigenous perspective of what a “National Gallery of Canada” might mean.37 Put slightly differently, the project of Indigenous representation in the gallery in Canada has been defined as “bringing aboriginal art in to the history of Canadian art” rather than of incorporating settler history into the history of Aboriginal art.38 Would such reimaginings mean, for example, a move away from the primacy of a liberal politic and of the artist genius as a cultural application of that politic?

These differences between the sexes emerge early on. A Canadian study invited boys and girls aged nine and ten to play games that measured competitiveness. Girls were reluctant to take toys away from each other unless it was the only way to win, but boys claimed toys regardless of how this affected the game’s outcome. Girls competed only if necessary, but boys seemed to do so just for the sake of it. Similarly, upon meeting for the first time, men check each other out by picking something “anything” to fight over, often getting worked up about a topic they normally don’t care about. They adopt threatening body postures’ legs apart and chests pushed out, make expansive gestures, speak with booming voices, utter veiled insults, make risque jokes, and so on. They desperately want to find out where they stand relative to one another. They hope to impress the others sufficiently that the outcome will be in their favor. This is a predictable event on the first day of an academic gathering when egos from the far corners of the globe face each other in a seminar room or, for that matter, at a bar. Unlike the women, who tend to stay on the sidelines, the men get so involved in the ensuing intellectual jostle that they sometimes turn red or white. What chimpanzees do with charging displays’ with their hair on end, drumming on anything that amplifies sound, uprooting little trees as they go, the human male does in the more civilized manner of making mincemeat of someone else’s arguments or, more primitively, giving others no time to open their mouths. Clarification of the hierarchy is a top priority. Invariably, the next encounter among the same men will be calmer, meaning that something has been settled, though it’s hard to know what exactly that is.

Similarly, the extra three cents per litre for unleaded fuel reflects the cost to society of having to use more intensive refinement techniques. We can now calculate the efficiency gain realized from switching to unleaded—seven cents for every litre of gas consumed. Since Canadians buy about thirty-five billion litres of gasoline every year, this gives us annual savings in the range of $2.45 billion. Unfortunately, we don’t actually save $2.45 billion. When we eliminate atmospheric lead, it gives us a benefit that is worth $3.5 billion to us. But we don’t get this in the form of money, we get it in the form of clean air. And so all the calculations are hypothetical. Because the “market” for air doesn’t exist, we can only guess how much it is worth. Unfortunately, there is a market for gasoline, and so the $1.05 billion cost of additional refinement is quantifiable. This means that the regulation may appear to be costing us money, imposing a drag on the economy even when it isn’t. It just happens to be imposing a drag on that portion of the economy that is organized through private markets. We could remedy this by trying to create an “air” market. Then we would know exactly how much we gain by eliminating leaded gasoline. But what would be the point? The outcome that we want is simply cleaner air. The same gain is realized, regardless of whether this outcome is achieved through the market or through government

Relatively speaking, the tigers’ appetite for us pales before our appetite for them. Humans have haunted tigers by various means for millennia, but not long ago there was a strange and heated moment in our venerable relationship with these animals that has been echoed repeatedly in our relations with other species. It bears some resemblance to what wolves do when they get into a sheep pen: they slaughter simply because they can and, in the case of humans, until a profit can no longer be turned. For the sea otter, this moment occurred between 1790 and 1830; for the American bison, it happened between 1850 and 1880; for the Atlantic cod, it lasted for centuries, ending only in 1990. These mass slaughters have their analogue in the financial markets to which they are often tied, and they end the same way every time. The Canadian poet Eric Miller summed up the mind-set driving these binges better than just about anyone: A cornucopia! / Bliss of killing without ever seeming to subtract from the tasty sum of infinity!

Linus: Okay sorry, what is this called ? Scotty: "Huaqiangbei" *laughs* Linus: fantastic, alright so i'm here at Scotty: "Huaqiangbei" Linus: yeah perfect thank you, with Scotty From 'Strange Parts', so I'm "getting me some strange parts" In China Which is actually exactly what we're doing So, in this, like, gigantic tech mall-thing They have everything from components like switches To.. Computer parts, to drones, to cryptocurrency-crap Mobile phones.. Pretty much you name it, they got it here. So I don't really have any objective, other than go shopping and see exactly what it is That I can buy with my little stack of 'Canadian Rubles' here. So, uhh.. Wish me luck. And hopefully that's not for me. Scotty: No, I think we're good. [chuckles] [Intro music: Laszlo - Supernova] Linus: This video is brought to you by Corsair's Obsidian 500D It's a mid-tower gaming case, featuring: Premium tempered glass an aluminium construction Removable top fan trays and more! Check it out at the link below. Scotty: I think this is going to be an uphill battle, To get them to even recognize what those are, let alone know the value of them. Linus: They are gonna be like "what is this $H!T?!" Yeah, no, it's okay; there's an ATM. This is the world's most helpful error message: "Transaction is cancelled for some reason" "Operation Timeout" "Thank you!" Okay.. So like this is the kind of stuff that I wish we had a shop like this. We were trying to do a piece a little while ago Where we wanted lit.. Uhh.. Buttons! Or like.. Like.. Big fun buttons we could press And if we could have just walked into a mall and bought them That would have made my Christmas. Scotty: The cool thing about here, particularly for buttons, is you can actually come in and touch them, right. So, like, the button-feel is super important Linus: Oh my god, I already found something I need. Entire bags of like, motherboard standoffs. I was trying to buy just a bag of computer screws Only place I could find for it was eBay Pricing was just totally unreasonable. Scotty: Yeah and it will be very reasonable here. Linus: Smartwatches, totally 100% real Beats. Scotty: These are probably, like, semi-real Linus: Semi-real? Scotty: Yeah, like refurb-ed type. Linus: Right, okay. Wow. This place is enormous. Scotty: It's crazy, right? This is probably one of twenty buildings Linus: Honestly, it's overwhelming. Scotty: Yeah. Linus: Okay, so here's stuff I mostly recognize. Scotty: "Right!" Linus: There's like A bunch of mining gear.. Like Antminers and.. What else do they got? Mining Power supplies ROG.. Something something Looks like Very similar SKU's Linus: I'm just looking. Linus: just looking Linus: Uhh.. Linus: No, I don't.. Necessarily wanna get lead in here. Linus: Hi! Nah, I'm just looking around, it's okay. Linus: Thank you. [Sad Music] I mean this is the kind of thing you would never find in a retail store back home This is like, dual socket, like server boards and stuff like that. Can you ask how much this 1800W Xfurbish

We have pretzels and mustard. We have doughnuts. And if we really, really like you, we have chips and dip. This is fun food. It isn't stuffy. It isn't going to make anyone nervous. The days of the waiter as a snob, the days of the menu as an exam/ the guest has to pass are over. But at the same time, we're not talking about cellophane bags here, are we? These are hand-cut potato chips with crème fraîche and a dollop of beluga caviar. This is the gift we send out. It's better than Christmas." He offered the plate to Adrienne and she helped herself to a long, golden chip. She scooped up a tiny amount of the glistening black caviar. Just tasting it made her feel like a person of distinction. Adrienne hoped the menu meeting might continue in this vein- with the staff tasting each ambrosial dish. But there wasn't time; service started in thirty minutes. Thatcher wanted to get through the menu. "The corn chowder and the shrimp bisque are cream soups, but neither of these soups is heavy. The Caesar is served with pumpernickel croutons and white anchovies. The chèvre salad is your basic mixed baby greens with a round of breaded goat cheese, and the candy-striped beets are grown locally at Bartlett Farm. Ditto the rest of the vegetables, except for the portobello mushrooms that go into the ravioli- those are flown in from Kennett Square, Pennsylvania. So when you're talking about vegetables, you're talking about produce that's grown in Nantucket soil, okay? It's not sitting for thirty-six hours on the back of a truck. Fee selects them herself before any of you people are even awake in the morning. It's all very Alice Waters, what we do here with our vegetables." Thatcher clapped his hands. He was revving up, getting ready for the big game. In the article in Bon Appétit, Thatcher had mentioned that the only thing he loved more than his restaurant was college football. "Okay, okay!" he shouted. It wasn't a menu meeting; it was a pep rally! "The most popular item on the menu is the steak frites. It is twelve ounces of aged New York strip grilled to order- and please note you need a temperature on that- served with a mound of garlic fries. The duck, the sword, the lamb lollipops- see, we're having fun here- are all served at the chef's temperature. If you have a guest who wants the lamb killed- by which I mean well done- you're going to have to take it up with Fiona. The sushi plate is spelled out for you- it's bluefin tuna caught forty miles off the shore, and the sword is harpooned in case you get a guest who has just seen a Nova special about how the Canadian coast is being overfished.

It would be logical for any group whose only sense of identity is the negative one of wickedness and oppression to dilute its wickedness by mixing with more virtuous groups. This is, upon reflection, exactly what celebrating diversity implies. James Carignan, a city councilor in Lewiston, Maine, encouraged the city to welcome refugees from the West African country of Togo, writing, “We are too homogeneous at present. We desperately need diversity.” He said the Togolese—of whom it was not known whether they were literate, spoke English, or were employable—“will bring us the diversity that is essential to our quest for excellence.” Likewise in Maine, long-serving state’s attorney James Tierney wrote of racial diversity in the state: “This is not a burden. This is essential.” An overly white population is a handicap. Gwynne Dyer, a London-based Canadian journalist, also believes whites must be leavened with non-whites in a process he calls “ethnic diversification.” He noted, however, that when Canada and Australia opened their borders to non-white immigration, they had to “do good by stealth” and not explain openly that the process would reduce whites to a minority: “Let the magic do its work, but don’t talk about it in front of the children. They’ll just get cross and spoil it all.” Mr. Dyer looked forward to the day when politicians could be more open about their intentions of thinning out whites. President Bill Clinton was open about it. In his 2000 State of the Union speech, he welcomed predictions that whites would become a minority by mid-century, saying, “this diversity can be our greatest strength.” In 2009, before a gathering of the American-Arab Anti-Discrimination Committee, he again brought up forecasts that whites will become a minority, adding that “this is a very positive thing.” [...] Harvard University professor Robert Putnam says immigrants should not assimilate. “What we shouldn’t do is to say that they should be more like us,” he says. “We should construct a new us.” When Marty Markowitz became the new Brooklyn borough president in 2002, he took down the portrait of George Washington that had hung in the president’s office for many years. He said he would hang a picture of a black or a woman because Washington was an “old white man.” [...] In 2000, John Sharp, a former Texas comptroller and senator told the state Democratic Hispanic Caucus that whites must step aside and let Hispanics govern, “and if that means that some of us gringos are going to have to give up some life-long dreams, then we’ve got to do that.” When Robert Dornan of California was still in Congress, he welcomed the changing demographics of his Orange County district. “I want to see America stay a nation of immigrants,” he said. “And if we lose our Northern European stock—your coloring and mine, blue eyes and fair hair—tough!” Frank Rich, columnist for the New York Times, appears happy to become a minority. He wrote this about Sonya Sotomayor’s Senate confirmation hearings: “[T]his particular wise Latina, with the richness of her experiences, would far more often than not reach a better [judicial] conclusion than the individual white males she faced in that Senate hearing room. Even those viewers who watched the Sotomayor show for only a few minutes could see that her America is our future and theirs is the rapidly receding past.” It is impossible to imagine people of any other race speaking of themselves this way.

But legend has it that when Sir John, or JohnJohn as he was known to friends, signed the country into existence, he eloquently defined when it meant to be a Canadian. Unfortunately, the next day, crippled from the sauce, nobody could remember what it was he said. "I remember it was jolly good," said Sir Edward Barron Chandler. "Mais oui," said Sir Jean-Charles Chapais. "Magnifique!" They then had a round of straighteners and started all over again. The answer to what it means to be Canadian was lost to the ages. For his part Macdonald had no recollection of signing anything important, let alone saying anything profound. In fact, he only learned he'd helped form a country when he read about it in a day-old newspaper on the train home. That's a hell of a thing to find out you've done while you're nursing a hangover. Also, he was missing a shoe. Personally, I blame this prime ministerial blackout for the fact that, 150 years later in 2004, nobody had answered the question yet.