Franco-American News & Events

A compilation of news and events current and ongoing in regard to Franco-American. In media circles, a new word has emerged to capture this phenomenon: "glocal." This reflects the intersection of global news and local interests.

Saturday, October 15, 2005

New News Blog Created, This site indexed

This site has been "retired" and indexed...go to FAWI News and Events page for the index...
http://www.fawi.net/FANews/newsandevents.html

A new NEWS and Events blog has been created to continue this work of looking at the French, Franco-American phenomenon on the Glocal Scale...

Go to http://www.fawi.net/FANews/newsandevents.html
to access the newest blog of news...

merci for your reading attention!

Friday, October 14, 2005

PQ candidates fighting to save French in Quebec

PQ candidates fighting to save French in Quebec
Last Updated: Oct 13 2005 12:33 PM EDT
MONTREAL.CBC.CA

Candidates for the leadership of the Parti Québécois say sovereignty will allow Quebec to crack down on threats to the French language.

Marois wants to help businesses use more French
All nine hopefuls for the job debated culture Wednesday night in Trois-Rivières, Que.

• INDEPTH: PQ Leadership Race [See below]

Leadership frontrunner André Boisclair says that if elected, he would pour more money into the language police.

He says the Office de la Langue Française doesn't have enough inspectors to do its job properly.

Pauline Marois says incentives, such as business tax credits, could ensure employers always use French in the workplace instead of English.

Other candidates took a harder line.

Jean-Claude St-André says even though Bill 101 has been in place for a quarter century, most immigrants still prefer to learn English.

He says a sovereign Quebec could correct that without having to answer to the Canadian Charter of Rights.

Former Bloc Québécois MP Ghislain Lebel says stricter policies need to be drafted now to stop the slide of French, because as he puts it, in 50 years, Asian-born Quebecers won't be inclined to stand up and speak out for French language rights.

Copyright © 2005 Canadian Broadcasting Corporation - All Rights Reserved

-------------

PQ Leadership Race
Tracey Madigan, CBC News Montreal | Sep. 6, 2005

PQ Leadership Debates

The Parti Québécois' seven leadership debates started in Premier Jean Charest's home riding, and will end just kilometres from Ottawa. The debates were kicked off in Sherbrooke on Sept. 21 and will end in Gatineau, Que. on Nov. 9.

Candidates debates are also scheduled for Montreal, Quebec City, Trois-Rivières, Saguenay and Rimouski.

Every Wednesday night, members of the public will be able to attend the debates in person, or watch the debates from home. Thanks to internet technology, PQ members from all over the province can tune in to each of the debates via webcast, says Lyne Marcoux, the PQ's chief electoral officer.

The debates can be seen live at
www.pq.org.

Wednesday, Sep. 21 - Sherbrooke
Solidarity and Public Finances

Wednesday, Sep. 28 - Montreal
Sustainable Development and the Economy

Wednesday, Oct. 12 - Trois-Rivières
Culture

Wednesday, Oct. 19 - Quebec City
Sovereignty and Leadership

Wednesday, Oct. 26- Rimouski
Territory

Wednesday, Nov. 2 - Saguenay
Education

Wednesday, Nov. 9 - Gatineau
Health Care

The entire Parti Québécois, and indeed, even his wife, was shocked when Bernard Landry announced in June that he was calling it quits.

As Landry, who was first elected to the National Assembly in 1976, created the job opening, the polls showed that the PQ was enjoying a surge in popularity. Quebecers were still fuming over the sponsorship scandal and allegations of corruption in Ottawa.

First scandal of the race

In mid-September, about halfway through the race, PQ leadership favourite André Boisclair admitted he used cocaine during the years he served as a PQ cabinet minister.

Boisclair admitted he used cocaine between 1996 and 2003. But he didn't want to discuss when he consumed cocaine, with whom he did it, and from where he got it.

"What I want to tell you is I made mistakes, things I regret. Yes, I consumed. I can't be clearer than that," Boisclair told reporters.

He called his past drug use a regrettable mistake he made in his youth. He was forced to repeat at virtually every encounter with a journalist how he doesn't use cocaine now, and that he was never impaired on the job.

"I've never had problems of consumption," Boisclair said. "I have never been in a situation where I was under the influence of anything when I carried out my responsibilities as a member of the legislature or as a cabinet minister."

Michel David, a political columnist with Montreal's La Presse, said the admission of cocaine use while in office places Boisclair in trouble. "Maybe he was young, but he was a young cabinet minister, and that's the whole point," David said.

Yet polls show that despite the revelation, his lead in the race to head the PQ has not suffered.


The Vote

The vote will be held from Nov. 13-15. The 15th of November marks the 29th anniversary of the very first Parti Québécois victory under leader René Lévesque.

The election of a new party leader will be carried out by a live, widespread vote, where all card-carrying members are allowed to vote. There are approximately 75,000 members throughout the province.

The voting will take place by phone: each member will get a personal identification number which will give them access to the voting process between 8 a.m. Nov. 13 and 5 p.m. Nov. 15.

Anyone over the age of 16 can become a PQ member by paying $5. Any members who sign up after Oct. 14 will not be eligible to vote in the leadership race.

To become party leader, a candidate must garner the majority of the votes. A second round of voting will be organized if necessary. Any candidate with less than 15% support will be knocked off the next ballot, as well as the candidate with the fewest votes.

The winner of the vote will be announced in Quebec City on Nov. 15.

Eligibility

Anyone who wanted his or her name on the ballot was obliged to come forward with the signatures of 1,000 PQ members, from at least 40 different ridings. Rules stipulate that at least 10 signatures were required from each of the ridings. The deadline was Sept. 15, 2005.

Spending

For the first time, financing regulations for candidates will be calculated according to Quebec law concerning the financing of political parties.
• Individuals cannot donate more than $3,000.
• Any donation over $200 must be submitted in cash.
• Election spending is limited to $500,000 per candidate and will be controlled by an official agent.

LOUIS BERNARD
Former Chief of Staff to Parti Québécois premier René Lévesque and secretary general of the government to premiers Lévesque and Jacques Parizeau. Louis Bernard, 68, is a quiet lawyer who piloted several complex files, including municipal mergers, public transport financing and the aboriginal question.
Personal web site
ANDRÉ BOISCLAIR
"I want to be a rallying leader who links the first generation of sovereigntists who founded the party and the new generation which now has to take its place," said the former minister when he announced his candidacy. André Boisclair, 39, was first elected to the National Assembly when he was 23. His cabinet portfolios included Environment and Municipal Affairs.
Personal web site
PIERRE DUBUC
Director and editor of the left-leaning monthly magazine L'Aut'journal. Pierre Dubuc, 58, wants to strengthen the PQ by recruiting new members from the union movement, and related organizations.
Personal web site
GHISLAIN LEBEL
Ghislain Lebel was a Bloc Québécois member of Parliament for the South Shore riding of Chambly for 11 years. He is considered a "pur et dur" in the sovereignty movement. Lebel quit the sovereigntist federal party in 2002 when BQ leader Gilles Duceppe rapped Lebel's knuckles. Lebel had accused then-premier Bernard Landry of being a traitor to Quebecers by signing an agreement in principle with four Innu communities. Lebel will run his campaign without the support of elected PQ or BQ members, in an attempt to stay independent.
Personal web site
RICHARD LEGENDRE
When Francois Legault announced he wouldn't be vying for the job of leader of the PQ, his close friend and dependable ally stepped up to the plate. Richard Legendre, 52, has held portfolios of Youth, Tourism and the former professional tennis player has also been minister of Sport.
Personal web site
PAULINE MAROIS
Former finance minister Pauline Marois announced her intention to run for party leader within 24 hours after Bernard Landry said he was stepping down. Marois, 56, has been vying for his job since late 2004 when she called for a leadership race. "I announce my candidacy for the head of the Parti Québécois with the aim to build a sovereigntist coalition which will allow us to win the next referendum," she vows.
Personal web site
JEAN OUIMET
Former head of the Green Party, Jean Ouimet became an advisor to Jacques Parizeau in 1994. Ouimet's goals: sustainable development, 'participative democracy' and a new social contract, in a sovereign Quebec.
Personal web site
GILBERT PAQUETTE
Paquette, 62, was a cabinet minister in the first PQ government elected in 1976. Considered a hardliner, he and Jacques Parizeau were among the group of MNAs which quit the party in 1984, refusing René Lévesque's "beau risque". Lévesque's plan, on the heels of the 1980 referendum loss, was to try to work towards a deal between Quebec and the federal government.
Personal web site
JEAN-CLAUDE ST-ANDRÉ
MNA for L'Assomption, he is seen as a hard-line PQ member. Jean-Claude St-André, 43, refutes the step-by-step strategy for Quebec sovereignty. He says a PQ government should begin the process of breaking away from English Canada as soon as it comes to power.
Personal web site

http://www.cbc.ca/montreal/features/pqleadership/

Ethnic vote can make, break

Ethnic vote can make, break
Montreal's cultural minorities make up almost 30 per cent of the city's population, and smart political candidates are working hard to address their particular concerns
 
JEFF HEINRICH
The Gazette
October 13, 2005
montrealgazette.com

Louise O'Sullivan wants to be mayor of Ville Marie, the borough encompassing downtown Montreal. And part of her strategy is to get out the so-called ethnic vote.

"The ethnic communities are important, and I'm going after that vote," said O'Sullivan, running as an independent in the Nov. 6 city election.

"You have to get close to the people who sometimes feel they're not important," said

O'Sullivan, who was born in Egypt of Irish and French parents. "You have to tell people their vote counts, because it's true. Their vote is as good as mine."

Ethnocultural minorities - people who in the federal census declare their origins as other than French, British, Quebecois, Canadian or aboriginal - make up 29 per cent of Montreal's population. In 13 of the city's 27 boroughs, they number more than 30 per cent. Places of high immigration, like St. Laurent, have as many as 45 per cent.

Any concentration above 10 per cent can begin to make a difference on a candidate's chances of being elected in a close race, according to a study last year by Montreal political scientist Carolle Simard.

In other words, "ethnic" votes matter.

In Montreal, the largest ethnocultural minority are the Italians. They're followed by the Arab, East and southeast Asian, Caribbean and Jewish communities.

Italians and Jews have been around the longest in the city; in the 2001 election, candidates from their communities made up 71 per cent of the 31 minority candidates who were elected.

Fielding these kinds of candidates isn't difficult: A glance at the rainbow of faces and languages on campaign posters these days proves that's true.

"Have you taken a look at our team?" asked Helen Fotopulos, a city executive committee member of Greek and Russian origin, running for re-election for the Montreal Island Citizens Union as mayor of Plateau Mont Royal borough.

"I mean, if this isn't the image of Montreal, I don't know what is," she said, pointing to a poster that shows her and other candidates of a range of ethnic heritages. "Candidates have to be a reflection of what Montreal's reality is."

Getting candidates from minority backgrounds elected isn't necessarily difficult, either, especially if they're from older, established communities like the Greeks or the Portuguese. In the 2001 election, 100 ethnic minority candidates ran - about one-third of all candidates. About the same proportion got elected - 31 per cent.

The real issue for the candidates is the voters. Simply put, most people don't care and don't vote in city elections. And some of the most politically apathetic groups are newer immigrants.

To get people like Sri Lankans, Filipinos, Algerians and other recent arrivals to the polls, parties try to do two things: address issues that concern these communities, like jobs and racism, and find candidates who look and speak like them.

Canvassing these days in Snowdon, Vision Montreal candidate Michelle Serano tells people she'll try to boost the hiring of minorities at city hall. They now are only six per cent of the workforce. Fifty per cent minorities in part-time jobs, 33 per cent in full-time ones - that's her party's goal, she said.

It's not a quota system, as such; it's more like getting minorities qualified enough to apply for city jobs, said Serano,who brings expertise to the subject as a former member of the city's intercultural council. She resigned last summer over the issue of employment equity at city hall.

Serano also wants more city services adapted to people who don't speak English or French well. "It's not just a matter of giving jobs," said Serano, an Algerian Jew who immigrated here in the 1950s. "You have to change the system."

All very well, but it doesn't simply take an appeal to people of colour or of recent immigration to achieve that, some experts believe.

"It's not automatic that people vote for their own ethnicity," said Julien Bauer, a political science professor at the Universite du Quebec a Montreal who has studied the issue. In the past, voters might have followed the lead of the "ethnic barons," the leaders of their communities, in deciding how to vote, but that's no longer true, said Bauer, who's originally from France.

St. Laurent borough mayor Alan DeSousa, a Trinidadian immigrant who is the Montreal Island Citizens Union's only visible-minority councillor and an executive committee member, agreed. When he goes door-to-door, he finds that while blacks are proud he's in the inner circle of power , it's hard to predict how they will vote.

Not that long ago, DeSousa said, politicians could count on the ethnic vote as a bloc vote. That's not the case now.

"On the hustings, what I hear from people is that yes, they take pride in being Italian or Greek or Chinese. But they insist and demand to be listened to for their views. They don't want to patronized. They're much more sophisticated than that."

jheinrich@thegazette.canwest.com

Municipal Elections: At Issue: Cultural Communities
© The Gazette (Montreal) 2005

Copyright © 2005 CanWest Interactive, a division of CanWest Global Communications Corp. All rights reserved.

http://www.canada.com/montreal/montrealgazette/news/montreal/story.html?id=78e762c9-6b48-4dbc-9ed3-4c5f167d1d12

Bernard Landry

Bernard Landry
Two Priorities: Sovereignty and the Economy
CBC News Online | June 6, 2005

At a glance
Born March 9, 1937 in the region of Joliette.
Holds degrees in law and economics.
First elected to National Assembly in 1976.
Failed in his attempt to succeed René Lévesque in 1985.
Returned to active politics in 1994 and becomes deputy premier under Jacques Parizeau, and then under Lucien Bouchard.
Took over for Lucien Bouchard as premier in 2001.
Began to sit as head of the official opposition in the National Assembly when his party lost the election to the Liberals on April 14, 2003.
Father of three, Julie, Philippe and Pascale. Grandfather of three young girls.
Married to former singer Chantal Renaud.

The man and his politics

Bernard Landry was born in St-Jacques-de-Montcalm, Que. on March 9, 1937. He studied law at Université de Montréal, then economics and finance at the Institut d'etudes politiques in Paris before being called to the Quebec Bar in 1965.

After helping found the Parti Québécois in 1968, Landry was defeated when he ran for the National Assembly under the fledgling party's banner in 1970.

Landry was successful, however, in the 1976 election that swept René Lévesque to power, and served in Lévesque's cabinet as minister of state for economic development.

He had a second successful run in 1981, but sat out the 1985 and 1989 elections as the PQ's fortunes sagged. While the Liberal government of Robert Bourassa was running the province, Landry went into a political exile of sorts, teaching business at the Université du Québec à Montréal.

Landry returned to political life in 1994, winning a seat in the National Assembly and serving as deputy premier under Jacques Parizeau. Landry kept the deputy position after Parizeau, embittered by the failure of the 1995 referendum, handed over the party leadership to Lucien Bouchard. He added the Finance portfolio to his responsibilities in early 1996.

In 1999, Landry's wife, Lorraine, died of cancer.
• FROM SEPT. 30, 2004: Landry breaks down as defamation case heard
Two years later, as Bouchard abandoned politics, Landry reached the apex of his political career: he ran unopposed for the PQ leadership, and became the next premier of Quebec.
• FROM MAY 8, 2001: Landry sworn in as Quebec premier
Until he announced his retirement from politics on June 4, 2005, Landry was ever eager to argue the merits of Quebec sovereignty.
• FROM JUNE 4, 2005: Landry steps down as Parti Québécois leader
Despite his choice to leave politics, he will remain a man filled with the passion that gave birth to the PQ in 1968.

http://www.cbc.ca/montreal/features/landry/index.html

---------

 
Bernard Landry
The Quotable Bernard Landry
CBC News Online | June 6, 2005

Bernard Landry has rarely been far from the front pages of newspapers in his home province and across the country.

It was just days before the PQ's 2001 leadership convention, where he ran unopposed to succeed retiring premier Lucien Bouchard, that Landry referred to the Canadian flag as a "red rag."

Then, at the end of his first term in office in 2003, Landry once again made national headlines with comments that critics said demeaned women and poverty-stricken parents.

But within Quebec, the party co-founder has played his political cards carefully.

A committed sovereigntist, he often held the party together as factions within it battled over when to call the next referendum.
However, Landry also spent a lot of time defending himself. In March 2003, at the PQ policy meeting in Montreal, Landry was voting on a proposal to recruit more women into politics. Party executive member Jocelyne Gadbois explained to him it was a strategic vote for women's groups.

A Radio-Canada microphone caught their remarks on tape.

"Don't talk to me about women's groups," the Premier said. "I'd rather meet with the president of Sun Life," referring to the insurance company which left Quebec after the PQ came to power in the 1976, and then returned in the 90s after Landry met with the chairperson.

Landry's quarrel with women's groups came from a meeting he had with both them and anti-poverty activists.

After that meeting, they quoted him as saying he found it hard to believe children go to school hungry when even birds, with their tiny brains, can feed their young.

Landry said his words were taken out of context.
http://www.cbc.ca/montreal/features/landry/quotable.html
-----------------

Landry breaks down as defamation case heard
Last updated Sep 30 2004 10:24 AM EDT
CBC News

Bernard Landry broke down Wednesday while telling the court how much a Montreal Gazette article hurt him and his late wife. He called his wife a "saint" whom he loved for 36 years, and still loves.

Reporter Jeff Heinrich says his story about Landry's late wife's hospital stay was designed to cover the controversy over whether she received preferential treatment.

The Parti Québécois leader is seeking $800,000 in damages from Heinrich and the newspaper for defamation over the story published in July 1998.

Landry and his wife, Lorraine Laporte-Landry, went strictly by the book in terms of obtaining health care, the PQ leader testified Wednesday.

He says the night before his wife's operation, she slept on a stretcher.

Upon cross-examination, Landry admitted his electoral support wasn't affected by the article. He says people know better than to trust everything in the Montreal Gazette.

At the time, both Landry and the hospital denied the politician applied undue pressure or received preferential treatment.

Heinrich testified he was assigned to check out a story broadcast by Montreal radio station CIQC in July 1998.

He says he didn't speak to the broadcaster, nor did he listen to what was said, instead he spoke to an editor at the station.

Later that day, in consultation with Landry's office, the Pierre Boucher hospital in Longueuil organized a news conference and sent out a communiqué.

Shift in news focus

Heinrich says he drove to the south shore but couldn't attend the press conference.

He says he tried to interview officials at the hospital, but wasn't able to.

Heinrich says after it became clear there were no sources to back up the story, he decided to shift focus.

He testified that while some media outlets were covering the news conference he decided to cover the controversy generated by the accusations.

The news report in question begins with a series of questions: Did Landry lose his cool? Did he berate people or was the radio station guilty of irresponsible broadcasting?

Landry testified after Heinrich calling the article "filth" based on absurdities.

Landry's wife died of cancer in 1999.

Landry settled out of court with CIQC in 2002, and the station has since gone off the air.

http://montreal.cbc.ca/regional/servlet/View?filename=qc_gaz20040929

-------------------

Landry sworn in as Quebec premier
Last updated Mar 8 2001 12:00 AM EST
CBC News

Bernard Landry was sworn in as Quebec's 28th premier at a ceremony in Quebec's National Assembly.


• Related story: Landry's cabinet has few surprises

The new premier put his stamp on by making important changes to the cabinet, and reaffirmed the ability of the Parti Québécois to work towards sovereignty while delivering good government.

Landry, who served as deputy premier and Finance minister under Bouchard, was acclaimed PQ leader last Friday.

Landry made headlines across the country in January when he compared the Maple Leaf with "bits of red rag". He later said he was sorry if he offended anyone. He's considered a hardline sovereignist.

Lifelong dream

Landry becomes Quebec's fifth premier in seven years, achieving a lifelong dream years after it seemed to have escaped him.

In 1985, the last time the PQ held a leadership race, Landry was forced to withdraw when it became apparent he had no chance of beating Pierre-Marc Johnson.

"Life can be full of strange surprises,'' Landry told PQ members at a January rally where he announced his candidacy.

"Fifteen years ago, when I ardently hoped to have the job . . . the tide was so strongly against me that I was forced, not without great pain, to abandon and seek other ways to contribute," he said.

Back to the drawing board

After losing his seat when Robert Bourassa's Liberals swept the 1985 provincial election, Landry embarked on a long international teaching stint as a travelling university professor.

Landry returned to the legislature under Jacques Parizeau's government in 1994. As finance minister under Bouchard, he helped Quebec erase its $6-billion deficit.

He never challenged Bouchard for the leadership in 1996 and says he would have been happy to end his political career as an understudy to his popular boss.

"The plan I had for the end of my public life was to work under, in a devoted and loyal fashion, the great political figure that was Lucien Bouchard until I felt useless and decided to leave,'' he said in January.

Involved in politics since the 1950s

Landry began his drive for Quebec independence as a student activist in the late 1950s, when the idea had almost no support. He helped found the PQ with René Lévesque in 1968 and was defeated in his first two elections as a party candidate.

Landry's ascension to the top job follows numerous cabinet roles under all four PQ leaders who preceded him.

He has served as minister responsible for economic development, external trade, international relations, immigration and cultural communities, youth, international affairs, and humanitarian action.

Landry, who has university degrees in law and economics, has also twice been named finance minister.

A father of three and grandfather of two, Landry lost his wife, Lorraine Laporte-Landry, to cancer in 1999.

http://montreal.cbc.ca/regional/servlet/View?r=-1084030566&filename=landry010308
------------------


Landry steps down as Parti Québécois leader
Last Updated Sat, 04 Jun 2005 23:10:49 EDT
CBC News

Parti Québécois Leader Bernard Landry has dropped a bombshell, announcing that he is leaving politics after earning a score of 76.2 per cent in a confidence vote.

Landry, who has led the party since 2001, had said he would stay on if he scored at least 76 per cent in Saturday's vote at a PQ convention in Quebec City.

Bernard Landry says he hopes his resignation will let the party focus on achieving sovereignty instead of bickering over leadership.

But after hearing the result, the 68-year-old said he felt he didn't have enough support to continue as PQ leader and was stepping down.

"It breaks my heart to tell you this, but I'm doing it in the national interest," said Landry, who choked up as he told about 1,500 PQ members that his days in politics were over.

"I'm sorry to do this."

More support needed for sovereignty push: Landry

The PQ is redesigning its platform to make a much more aggressive drive for sovereignty, guaranteeing another referendum if the party wins the next election.

It is also poised to capitalize on the Quebec public's anger at the Liberals over the federal sponsorship scandal.

But Landry said that with nearly one member in four against him, he simply didn't have the backing he needed to get the job done.

"The next person who leads the sovereigntist troops must be strongly supported without equivocation."

"The next person who leads the sovereigntist troops must be strongly supported without equivocation," Landry said.

Landry, who became premier after Lucien Bouchard resigned in 2001, lost the 2003 provincial election to Jean Charest's Liberals.

Since then, a series of people within the PQ – including former deputy premier Pauline Marois and a founding member of the party, Marc Brière – have called for a leadership race.

The last one was in 1985 when Pierre Marc Johnson succeeded René Lévesque. Jacques Parizeau, Lucien Bouchard and Landry were each acclaimed as leader.

Saturday's vote marked the first leadership review Landry had faced since the 2003 election.

Resignation leaves party reeling

Landry's announcement left many supporters in tears and prompted all PQ legislators to gather for an emergency meeting.

The PQ caucus will meet Tuesday to pick an interim leader, party officials said.

There's no obvious successor within the party.

Meanwhile, the head of the federal Bloc Québécois, Gilles Duceppe, urged Landry in a statement to stay on as leader.

"Bernard Landry is still the man for the situation and [Duceppe] is asking him to reconsider his decision," the statement said.

Prime Minister Paul Martin extended his best wishes for Landry in his retirement.

"While Mr. Landry and I have fundamentally different views about the future of Quebec and the unity of our country, his commitment to his province – as a Member of the National Assembly, as Minister of Finance and ultimately, as Premier – is beyond question," Martin said in a statement.

A PQ stalwart since the beginning

Landry was born in Saint-Jacques-de-Montcalm on March 9, 1937. He studied law at the University of Montreal, then economics and finance at the Institut d'études politiques in Paris before being called to the Quebec Bar in 1965.

After helping found the PQ in 1968, Landry was defeated when he ran for the National Assembly under the fledgling party's banner in 1970.

Landry was successful, however, in the 1976 election that swept Lévesque to power, and served in Lévesque's cabinet as minister of state for economic development.

He had a second successful run in 1981, but sat out the 1985 and 1989 elections as the PQ's fortunes sagged. While the Liberal government of Robert Bourassa was running the province, Landry went into a political exile of sorts, teaching business at the University of Quebec's Montreal campus.

Landry returned to political life in 1994, winning a seat in the National Assembly and serving as deputy premier under Parizeau.

Landry kept the deputy position after Parizeau, embittered by the failure of the 1995 referendum, handed over the party leadership to Bouchard. He added the Finance portfolio to his responsibilities in early 1996.

When Bouchard abandoned politics, Landry reached the apex of his political career: he ran unopposed for the PQ leadership, and became the premier.

http://www.cbc.ca/story/canada/national/2005/06/04/landry-050601.html

Unintended consequences

Unintended consequences
 
George Jonas
National Post
October 14, 2005

There's more to the story, but to tell it in shorthand, 40 years ago Canada's then-prime minister called on three public-affairs intellectuals to participate in the country's public affairs. Until then, Jean Marchand, 47, Gerard Pelletier, 46, and Pierre Elliott Trudeau, 46, had been in the wings. In 1965, Lester B. Pearson invited them to centre stage. The trio of observers, activists and commentators became players.

Pearson's decision to install the "three wise men" (as they came to be known in English Canada; French Canadians referred to them as les trois colombes, or the three doves) was to have profound consequences for the country's political ethos. Whether they were the consequences Pearson foresaw and intended is harder to say.

The three French-Canadians were federalists. Pearson no doubt recruited them at least partly for this reason, for he aimed to defeat Quebec separatism. The three were also socialists, not by formal ties as much as by inclination. Cite Libre, the journal Trudeau had helped to found, was essentially a socialist periodical. The Catholic Workers Confederation of Canada, which Marchand had led during the Asbestos Strike in Quebec, was less Catholic than syndicalist. While Pearson was undoubtedly aware of this, I wouldn't propose that he invited the three wise men aiming to change Canada from a liberal to a social democracy. I'd argue, though, that this turned out to be the result.

Inviting the three wise men ushered in the Trudeau-era. Though looking like "a fish out of water" in the beginning -- as a journalist described him during the leadership campaign of 1968 -- Trudeau soon made the transition from intellectual to politician, becoming the most charismatic public figure of his period, not only in Canada but possibly in the world. His rule lasted for 15 years; his influence on the country's political culture has lasted to this day.

During the Trudeau years, the first domestic argument in Canada was between free enterprise and the interventionist economy, and the second between the unitary and the devolutionary state. Internationally, the main argument was between liberal democracy and totalitarianism.

It's safe to say that in the first and the third of these arguments, Trudeau took the wrong side. The jury is still out on the second one.

Some would argue that Trudeau didn't take the wrong side between liberal democracy and totalitarianism, only the middle ground. This is silly. One cannot take the middle ground between life and death.

Having a soft spot for a Mao or a Castro, as Trudeau did, exceeds ordinary political latitudes. There's a material difference between alternate ways of looking at the world and apologizing for mass murder. If Trudeau had a similar weakness for Nazi-type regimes and rulers, it would have made him a pariah, and rightly so.

The wise men's economic ideas turned out to be a quasi-Keynesian, quasi-Marxist muddle. Trudeau embraced wage and price controls, deficit financing, confiscatory taxation, intrusive social engineering and the National Energy Policy. The last, apart from the harm it did to individuals, created a sense of alienation in Western Canada second only to the separatist sentiment in Quebec.

Les Trois Colombes offered French Canadians the vision of a bilingual, bicultural country in exchange for giving up the dream of an independent Quebec. Their unarticulated but unmistakable suggestion to the francophone elite was that being a big fish in a small pond was a foolish ambition. Why should francophones be satisfied with ruling Quebec, they intimated, when they could be masters in their own house -- which was the whole of Canada?

If Canada was to be a bilingual country with most power concentrated in Ottawa's federal government, in the nature of things it would be francophones who would end up occupying most positions of authority in it. The inclination is always stronger for minorities to learn the language of a majority. Anglos weren't going to be bilingual in significant numbers. Francophones would be, and so rule the land. This part of the three wise men's vision was addressed to the mandarinate in Quebec, actual or aspiring; francophone civil servants, chattering classes and company executives grooming their sons and daughters to be the bureaucrats, politicians, journalists, entrepreneurs and administrators of the next generation.

As a counterweight to Quebec's special status in Confederation, the three wise men advanced multiculturalism. According to this notion, all inhabitants of Canada from any part of the world could retain -- forever, if they wished -- their separate identities and traditions. The whole mosaic would be Canadian, while the constituent bits in it could remain as distinct as they have ever been. But none, not even the Quebecois, would be more distinct than any of the others. Trudeau & Co. cleverly proposed to abolish special status by offering special status to all.

How did it turn out?

The social models the three wise men promoted, admired or apologized for never fulfilled their promise. Communism imploded. Free enterprise outperformed the command economy. Bilingualism didn't do the trick. Non-traditional immigration and multiculturalism may have changed the face of Canada, but did little to either unify or imbue it with a new sense of identity. Today Canada is as much a nation of "two solitudes" as it was in 1945 when Hugh MacLennan coined the term.

If anything, Canadian society became more fragmented than it was before the Trudeau era. Some of the concepts that contributed to Canada's splintering into hostile, self-seeking xenoliths were inspired by the three wise men's ideas, and some evolved as reactions to them, but in either case the result was the same. Multiculturalism, Western alienation, interest group-politics, the gender wars and aboriginal separatism only created an increasing number of solitudes.

The legacy of the three wise men isn't less significant for being ironic. Separatism hasn't been defeated as a political idea in Canada. On the contrary, it has spread from Quebec to points west. It's liberalism that has been defeated. By now, it's been replaced by a culture of statism within the ruling Liberal party. Ideas have consequences, though not necessarily the ones intended.
© National Post 2005
Copyright © 2005 CanWest Interactive All rights reserved.
http://www.canada.com/national/nationalpost/news/issuesideas/story.html?id=0628287c-4dd3-4efa-a6c2-7fa96254277a

Alliance Quebec founder to defend Bill 101

Alliance Quebec founder to defend Bill 101
Last updated Oct 12 2005 07:34 AM EDT
CBC News

One of the founders of Alliance Quebec has been named to Quebec's French Language Council, the group that oversees and defends the French-language charter.

John Trent says he'll have no trouble defending Bill 101, the law that restricts the use of English in Quebec. Alliance Quebec fought for years against the language bill.

• CBC Archives: Fighting words: Bill 101
http://archives.cbc.ca/IDD-1-73-1297/politics_economy/bill101/

Trent says he has no trouble with a law that defends the French language. He says there are lots of different opinions held by English Quebecers, and he represents the moderate faction.

In a newspaper interview, Trent defends his nomination, and says he has always supported Bill 101. He says he believes it does not preclude the defence of English-language minority rights.

Trent also says his former group Alliance Quebec is misunderstood by most Quebecers, who believe it to be a radical language rights group.
http://montreal.cbc.ca/regional/servlet/View?filename=qc-trent20051012

INDEPTH: PARTI QUÉBÉCOIS

INDEPTH: PARTI QUÉBÉCOIS
Timeline
CBC News Online | June 13, 2005

Sept. 4, 1967:
René Lévesque quits the Quebec Liberal party along with a few hundred others after his proposal for a sovereign Quebec associated with Canada is rejected at the party convention.

Nov. 19, 1967:
Lévesque and a small group of nationalists form the Mouvement souveraineté-association (MSA).

Dec. 28, 1967:
The MSA and two other sovereigntist parties, the Ralliement national (RN) and Rassemblement pour l'indépendence nationale (RIN), meet to negotiate an amalgamation.

January 1968:
Lévesque publishes a political manifesto, Option Québec, which forms the basis for sovereignty-association in Quebec.

René Lévesque (CP Photo)
Oct. 14, 1968:
René Lévesque's MSA merges with the RN to form the Parti Québécois. Lévesque is elected president.

Oct. 26, 1968:
RIN dissolves and its members join the PQ. Party membership now stands at 16,000.

Sept. 19, 1969:
Jacques Parizeau joins the PQ.

April 29, 1970:
The PQ runs in its first provincial election, under the slogan "Oui." The party wins seven seats, but Lévesque loses in his Montreal-area riding to the Liberal party.

Oct. 16, 1970:
Prime Minister Pierre Trudeau invokes the War Measures Act after members of the Front de libération du Québec abduct a British diplomat and Quebec Labour Minister Pierre Laporte. The act allows for search without warrant, and separatists are especially targeted. Membership in the PQ drops from 80,000 to 30,000.

Oct. 29, 1973:
In the provincial election, a collapse of support for two other Quebec parties, the Parti créditiste and the Union Nationale, allows the PQ to become the opposition with just six seats. Lévesque again loses his Montreal-area riding to the Liberals.

Nov. 15, 1976:
The PQ forms the government in Quebec, taking 71 seats in the general election. Lévesque becomes premier and promises a referendum on sovereignty-association.

Aug. 26, 1977:
The Charter of the French Language, Bill 101, becomes the law in Quebec. It requires all commercial signs to be in French and restricts attendance at English-language schools.

May 20, 1980:
In the referendum on sovereignty-association in Quebec, the federalist side wins 60 per cent of the vote.

April 13, 1981:
Lévesque is re-elected premier, and the PQ wins 80 seats.

April 17, 1982:
The Constitution Act is proclaimed in Ottawa, without Quebec's ratification.

Jan. 20, 1985:
Delegates at a PQ policy convention in Montreal vote not to fight the next provincial election on the issue of sovereignty. A group of PQ hardliners walks out of the meeting in protest.

June 20, 1985:
Lévesque announces that he will resign as premier of Quebec and PQ leader.

Sept. 29, 1985:
Pierre-Marc Johnson is elected leader of the PQ and would later succeed Lévesque as Quebec premier.

Dec. 2, 1985:
The Quebec Liberal party, led by Robert Bourassa, wins the provincial election.

Jacques Parizeau (CP Photo)
March 19, 1988:
Jacques Parizeau replaces Johnson as Parti Québécois leader.

Dec. 15, 1988:
The Supreme Court of Canada rules against Bill 101, saying English could not be prohibited altogether.

Dec. 18, 1988:
Quebec invokes the notwithstanding clause to override the Supreme Court and passes Bill 178, which reaffirms French as the only language for outdoor signs, but allows other languages indoors.

Sept. 25, 1989:
The Liberal party is re-elected in the Quebec provincial election.

May 21, 1990:
Lucien Bouchard resigns from Prime Minister Brian Mulroney's cabinet and leaves the Progressive Conservative party. He would later form the Bloc Québécois.

Oct. 25, 1993:
Jean Chrétien's Liberal party wins the national election, with the Bloc Québécois forming the official Opposition.

Sept. 18, 1994:
The PQ, led by Jacques Parizeau, wins the Quebec provincial election. He promises a referendum on Quebec sovereignty.

Oct. 30, 1995:
Lucien Bouchard (CP Photo/Ryan Remiorz)
In the referendum on Quebec sovereignty, the federalist side wins with 51 per cent of the vote. Parizeau blames the defeat on "money and the ethnic vote." He would announce his retirement from politics the next day.

January 1996:
Lucien Bouchard leaves the Bloc Québécois to join the PQ as leader. He is sworn in as premier of Quebec Jan. 29.

Nov. 30, 1998:
The PQ is re-elected as the Quebec provincial government.

Jan. 11, 2001:
Bouchard resigns as leader of the PQ and premier of Quebec.

Feb. 26, 2001:
Bernard Landry is the only candidate for the leadership of the PQ.

March 8, 2001:
Landry is sworn in as Quebec premier.

Bernard Landry (CP Photo/Jacques Boissinot)
Sept. 8, 2002:
Landry presents a 1,000-day plan toward Quebec sovereignty. He admits the PQ will have to win the next election for it to happen.

Oct. 29, 2002:
PQ cabinet minister Paul Begin quits, claiming Landry's plan for sovereignty is inadequate.

Nov. 5, 2002:
The PQ reveals a three-year action plan, with no mention of independence.

April 14, 2003:
The Liberal Party of Quebec, led by Jean Charest, wins the provincial election.

Aug. 29, 2004:
A PQ motion to force a leadership race is defeated by a vote of 455-8. PQ founding member Marc Briere brought forth the motion, saying, "The people are tired of seeing [Landry]."

June 4, 2005:
Landry announces his intention to resign as leader of the PQ after getting 76.2 per cent in a vote of confidence in his leadership. The party would later appoint Louise Harel as its interim leader.

June 11, 2005:
PQ president Monique Richard announces that the winner of the party leadership race will be declared on Nov. 15.

June 13, 2005:
Gilles Duceppe announces he will stay on as leader of the Bloc Québécois despite pressure to make a bid for the leadership of the PQ. Duceppe is widely considered the most popular sovereigntist leader.

http://www.cbc.ca/news/background/parti_quebecois/

Official site of the Parti Québécois

Official site of the Parti Québécois

http://partiquebecois.org/nv/index.php?pq=1


English
FIVE QUESTIONS AND ANSWERS TO UNDERSTAND WHY THE PARTI QUÉBÉCOIS WANTS QUÉBEC TO BECOME A SOVEREIGN COUNTRY.

1. What does The Parti Québécois want?

The Parti Québécois wants Québec to become a sovereign country and for it to have all the political, judicial and fiscal instruments to become master of its own destiny. It wants the government to be able to legitimately promote and defend the interests of the Québec people, and participate in international forums, like other nations, a necessity more and more pronounced in the context of globalization. Québec is the only North American State where Francophones constitute the majority of the population, and where a specific model of culture, development, institutions, legal system and civil law exists. The sovereignty project is legitimate, as recognized by the Canadian Supreme Court in August 1998 and Canada has, according this Court, an obligation to negotiate in good faith Quebec's accession to sovereignty.

2. Where does the Québec sovereignty project come from?

Since the birth of Canada in 1867, there have always been supporters of independence who thought Québec was not just another province within the Canadian borders, but rather constituted a nation and should become a country. Negotiations in the 1960's to amend Canada's Constitution in order to recognize Québec as one of the founding nations and to give it the necessary powers to develop itself within Canada failed. These failures occurred even when negotiations were conducted by Québec federalist governments in favour of Québec staying within Canada. Elected in 1976, the Parti Québécois government held a referendum on sovereignty in 1980, obtaining 40.6% support. In 1982, Canada modified its Constitution without National Assembly's and the Québec government's assent. To this day, no Québec political party has accepted to adhere to this Constitution. In 1994, the Parti Québécois regained power and in 1995 held another referendum, where the support for sovereignty climbed to 49.4%. On November 30th, 1998, the Parti Québécois was re-elected and once again formed the government.

3. Why does the Parti Québécois still want Québec to achieve sovereignty ?

Since the October 1995 referendum, the governments of Canada have ignored the will of the people of Québec to reform Canadian federalism. The federal government in Ottawa decided to maintain the status quo, accentuating problems which have existed for the last forty years. Furthermore, this government has multiplied attacks against Québec and continues to intervene in its areas of its exclusive jurisdiction, which causes severe problems in the planning of public services. It has also attempted to intimidate the Québec population by threatening not to recognize any future referendum result, notwithstanding the fact that Québec's democratic traditions are flawless and that its legislation on the financing of political parties and referendums are exemplary.

4. Who in Québec is considered a Quebecker?

Québec nationalism is not ethnic but civic. All citizens residing on Québec territory are Quebeckers. Québec has a Charter of Rights and Freedoms which guarantees equality to all citizens. Québec's official language is French and new immigrants are obligated by law to send their children to French-speaking schools. The English-speaking community has its own complete educational system, from preschool to university, and has access to all services in its own language. It manages on their own its learning, health and social services institutions, along with numerous radio and television stations, newspapers and magazines. As for Aboriginal nations, Québec's National Assembly recognized in 1985 the existence of eleven aboriginal nations, along their right of self-government. Conventions and agreements were concluded with a number of aboriginal nations in matters related to education and health and provide also for joint economical development projects.

5. How will Québec position itself in international matters?

Already open to the world by its active participation in the international community, in international forums and through cooperation, development and humanitarian assistance, Québec wishes to continue all treaties and agreements to which Canada is a party. It intends to become member and participate fully in the work of international organizations and conferences. In its trade relations, it will be respectful of human rights, democracy and social justice. Its vision of globalization includes the respect for diversity and the promotion and protection of national identities, languages and cultures.

http://partiquebecois.org/nv/index.php?pq=57

All right, Ida!


Theater Review: All right, Ida!

By Jeanné McCartin
spotlight@seacoastonline.com
10-13-2005

With a reception like this, you can be sure “Ida’s Havin’ a Yard Sale!” will not be creator Susan Poulin’s swan song.

Sequels are dangerous territory.

And as talented as actress/writer Susan Poulin is, and as popular as her Maine Maven "Ida" has proven, the combination is not a given winner - or wasn't until opening night of "Ida's Havin' a Yard Sale!"

The queen of comedy, and her comrade Gordon Carlisle have a humdinger of a sequel on their hands. Poulin has used a formula Hollywood would do well to follow. The success of her second one-woman show is based on a consistent, honest, detailed character. It's impeccable storytelling married to a heck of a likeable messenger. Ida is a Mainer of French Canadian decent, livin' the good life in a double-wide with her husband Charlie up in Mahoosuc Mills. She's surrounded by her best friends, the women who run with moose, who along with their husbands grew up with Charlie and Ida, and remained tight. It's easy to understand why.

Ida doesn't have a mean bone in her. Rather, she has a well-developed funny bone that gets her through life, and gets you to fall in love with her, and all she holds dear. In the original "Ida: Woman Who Runs With the Moose!" you met Ida's friends and family through casual conversation with the lady, who chats you up in the front yard. Once again she's posted out front of the double wide, with its plastic butterflies attached just right of the door.

This time she's broadened the tale, and adds dimension with a change in formula. Ida is again speaking directly to you, but her conversation is interrupted by exchanges with friends, family, and yard sale patrons. You only hear her side of it, it is a one-woman show after all. But the skillful writing and impeccable performance by Poulin never leave you questioning there is someone else present, or what is said. There is never an incident when Poulin switches her attention from you to another that you doubt the reality.

Poulin's Ida is fully engaged and comfortable, whether chatting with you - her new friend - her niece, grocery store coworkers, the new boss, or the girls from Moose. Each person and relationship is clearly defined both by the smart, fast-paced script, and the actress's expressive body and facial gestures. Poulin has unquestionably created a truly endearing and enduring character. The show is once again dressed by Carlisle. This time there is a bevy of objects up for sale, along with the usual yard art. Two items up for sale are a Barcalounger, and a rusting dryer. Both, full size, are marvelous 2-D works that trick the eye into seeing three-dimensional objects, as is the home and its accessories.

The show is set off with a bang, by a theme song, "We're Havin' a Yard Sale!" written by Carlisle. Performed by Poulin, Diane Sanborn Arabian and Carlisle, it's like a talk show warm up that whoops the crowd to life before the star walks on. And it’s successful. People are laughing, loudly, before Poulin even takes the stage.

Speaking of laughs, the styles in evidence at opening say a lot about the show. It had its share of guffaws, but there were those sounds of caught-off-guard, slow-burn to fruition, and warm empathy chuckles. So, word to Hollywood, as well as Seacoast theater goers, you can go back. You can do a successful sequel if you have a real story to tell, from the mouth of a believable, lovable character. No doubt about it, Ida is back, bigger and better than ever. Don't let this beauty pass you by.

What: "Ida's Havin' a Yard Sale!" by Poolyle Productions'

Where: The West End Studio Theater, 959 Islington St., Portsmouth

When: Friday and Saturday 7:30 p.m. and Sunday 2 p.m. through Oct. 16

Cost $18, students and seniors $15, reservations strongly recommended

Contact: (207) 384-4526

This page has been printed from the following URL:
http://www.seacoastonline.com/calendar/10132005/entertai/67618.htm

Copyright 1999 - 2004 Seacoast Newspapers, a division of Ottaway Newspapers Inc., all rights reserved.

Book By Patagonia Founder Set to Release

Book By Patagonia Founder Set to Release
Let My People Surf
by Penguinputnam.com
October 13th, 2005


Whether you care about adventure sports, the fate of the natural world, or pure brand maintenance and business success, Patagonia, Inc. is one of the earth's most interesting and inspiring companies. For almost forty years, its reputation for unsurpassed high quality, maverick innovation, and long-term environmental responsibility has put it in a class by itself. And everything flows from Patagonia's founder, Yvon Chouinard.

Chouinard's creation myth is now an American business legend. As a child, he moved with his father, a French Canadian blacksmith, and the rest of his family to Southern California in the 1950s with little English and less money. He escaped into mountain climbing as a teenager and by his early twenties was among the best climbers in America, making famous first ascents of a number of notorious faces. When he decided he could make better climbing tools himself for less money and when his fellow climbers agreed and clamored for more, a way of life became a business. Some forty years later, Yvon Chouinard still summits peaks around the world (though he now spends more time surfing). Patagonia still makes exceptionally high-quality things, only it now earns more than $250 million a year from worldwide sales, and Chouinard is able to leverage his concern for the natural settings he's spent a lifetime enjoying. His resolve to minimize Patagonia's impact on the environment has led the company to make its famous fleeces out of recycled soda bottles and to donate at least 1 percent of its revenue each year to environmental causes, among many other things.

In Let My People Go Surfing, Yvon Chouinard relates his and his company's story and the core philosophies that have sustained Patagonia, Inc. year in and year out. This is not another story of a successful businessman who manages on the side to do great good and have grand adventures; it's the story of a man who brought doing good and having grand adventures into the heart of his business model—and who enjoyed even more business success as a result. Let My People Go Surfing gives ample evidence as to why there have been few more influential companies in American business in the last forty years than Patagonia, Inc.

MountainZone.com ® is a publication of Vertical Media Group, Inc.™
© 2005 Vertical Media Group, Inc. Seattle, WA
http://www.outdoornewswire.com/v/current/htdocs/etc/sa.php/

Local Cajun band, Magnolia, holds fundraiser for hurricane victims

Local Cajun band, Magnolia, holds fundraiser for hurricane victims

by peggy aulisio
Thursday, October 13, 2005
East Bay Newspapers
East Bay, RI

WESTPORT - One of the areas that was hard hit by Hurricane Rita was southwest Louisiana, which has a long tradition of Cajun music. This area opened its arms to victims of Hurricane Katrina only to be hit by Rita soon afterward.

To help those displaced families, a local Cajun band, Magnolia, is participating in a "hurricane benefit party" on Sunday, Oct. 23, at Steppingstone Ranch in Escoheag, R.I. The music starts at 2 p.m. and ends at 8 p.m., so bring your dancing shoes.

Three of Magnolia's band members live in Westport -- Christine Ash and Richie and Maggie Moniz.

"What happened after this hurricane is that people made contact with people they knew," Ms. Ash said. "After Katrina, a lot of musicians were taken in (by families) in the Cajun area but then Rita came and they had to evacuate."

The funds raised on Oct. 23 will go to a Baptist church in Elton that is organizing hurricane relief there. Elton families took in 200 evacuees from Katrina, including 25 to 30 children who have now entered its school system. Elton lost power in Rita but it did not experience the devastating damage and loss of homes that occurred in other areas.

A Creole-style musician who often plays with Magnolia was also affected by the hurricane. Magnolia had bought a plane ticket for Ed Poullard of Beaumont, Texas, was supposed to play with Magnolia on Oct. 1, but then Beaumont was struck by Rita. The musician's house was damaged and he was unable to come. Magnolia has been collecting money for him, too, to help with repairs.

While the 24-hour news cycle has pretty much dried up on Rita and Katrina, the people whose lives were disrupted are still struggling with the aftermath.

"One of the things that southwest Louisiana relies on is tourism," Ms. Ash said. "People came to hear the music and eat the food and experience the Cajun culture. "

But in the aftermath of two major hurricanes, "Tourism has dropped off dramatically," Ms. Ash said.

Tourists aren't returning to the area because they don't think anything is going on. "Things are going on as usual, so they're begging people to come down and support the area," Ms. Ash said. "That's one way people can help, through tourism."

Cajun people were part of a group that left French-speaking Canada in the 1800s. They settled in the bayous and prairie lands between New Orleans and the border of Texas. The settlers were cut off from the mainstream American or Southern culture and their own way of speaking French developed.

Six of the seven Magnolia band members sing and they sing in Cajun French. Ms. Ash was able to adapt to Cajun French because she was a French major.

Cajun music has a natural fit in southeastern Massachusetts and Rhode Island because so many French Canadians emigrated here. Band member Maggie Moniz grew up in a French Canadian home where French was spoken.

"A lot of older people remember the music from their childhood," Ms. Ash said. "Or they remember someone from their family who would play the fiddle at a party."

Ms. Ash studied the violin for a few years when she was in elementary school, then dropped it. "At 40,, I decided I wanted to play the violin again," she said. "I realized I'd lost a lot of time on that violin by quitting when I was young."

It was too late to "aspire to high levels," of classical music, Ms. Ash said. Besides, she wanted to play music in a way that was more spontaneous. "I wanted to play for fun."

Realizing there was a demand for Cajun dance music here, Ms. Ash formed the band in 1989 with Maggie and another friend, who has since left and moved to California.

Now, Magnolia has seven band members, including Martin Grosswendt on bass, Jack Ezikovic on drums, Alan Bradbury on the accordion and Michelle Kaminsky on the fiddle. Richie Moniz plays the triangle and Maggie plays guitar.

The cost of the Oct. 23 hurricane benefit is $25 per carload. The event features Cajun and Zydeco music. Also playing are The Zydecats and Slippery Sneakers.

Magnolia used to play at Providence's First Night. This year, the band is holding a New Year's Eve shindig at the American Legion Post in Seekonk. The event will start at 7 p.m. and end at 1 a.m.

A Zydeco band, Li'l Anne & Hot Cayenne, will also be playing that evening. Hors d'ouevres will be provided by Westport's own Smoke and Pickles catering, which is owned by Ms. Ash's husband, Dan George.
paulisio@eastbaynewspapers.com
Copyright © 2003, The East Bay Newspapers
http://www.eastbayri.com/story/306961313539155.php

Hispanic help increasing on area farms, VT

Hispanic help increasing on area farms  
thecountycourier.com, the official website for The County Courier, the weekly journal of Northwestern Vermont.

Written by Jedd Kettler  
Thursday, 13 October 2005
FRANKLIN COUNTY: To hear Joe Montagne speak Spanish on his St. Albans Town farm — whether sitting with an employee at his kitchen table or pausing in the twilight outside the barn just before evening chores — is to hear a new voice in Vermont dairy.
This Franklin County native with French-Canadian roots is competent with his Spanish, but readily admits his own limitations. After all, he has only picked it up in bits and pieces over the last four years.
Still, as he speaks with one of his four Mexican-born workers, there is no doubt this young dairy farmer is committed to pushing through both language and cultural barriers.
"It's choppy, but we can communicate. I think if you want to communicate, you learn. Simple as that," Montagne said.
His commitment is an apt one considering changes to Vermont dairy in recent years. And like most skills on a farm, these new adjustments are the result of pragmatic necessity: getting the work of dairying done.
And he is not alone. One neighboring dairy farm, Dick Longway's in Swanton, was recently host to a five-week Spanish language course for farmers. Ten took the course.

A long-time mainstay in agriculture in other parts of the country, Hispanic workers have now become an essential part of Vermont's dairy industry. The first few trickled into the state roughly a decade ago, according to one official, and by all accounts, the last five or six years have seen that trickle grow to a steady stream.
And Franklin County has been no exception.

Some farmers suggest that up to 75 percent of Franklin County's dairy operations now employ at least one Hispanic worker.
"You'd be hard pressed to pull into a farm and not have (a Hispanic worker) in the barn," said Longway, who milks 370 cows on his Swanton farm. "It's tripled in the last four years."
Addison County is estimated to be home to some 600 Hispanic immigrant farm workers. Some estimates put Franklin County second with 400 to 500. Just how accurate these estimates are is impossible to say for sure, but dairy farmers and agriculture specialists make it clear the trend is alive and well.
"It's just the changing face of agriculture. The numbers in the last five years have grown tremendously, and we expect it to continue to grow," said Glenn Rogers, a Regional Farm Business Management Specialist with the UVM Extension office. "I can tell you that they're a valuable part of our employment scheme."
While large farms in the area were the first to hire Hispanic workers, the practice has spread to much smaller farms as well, farmers and officials said.
"I can't think of one farm in the bay that doesn't," said Longway. Of Longway's four full-time employees, two are from Mexico, but he said he has had as many as twice that working on the farm at any given time over the past four years ago.

While the trend carries the face of a different nationality and culture, it is being driven by economic and labor market forces that have existed for years.
"It doesn't matter their race if you get a good employee," said Clement Gervais, who, along with his four brothers and parents, owns an 800 cow farm on the Bakersfield/Enosburgh border. The Gervais farm has about 20 year-round employees, six of whom are Mexican immigrants.
Troubles with finding a large enough qualified and willing workforce to fill the milking parlor have plagued the dairy industry for years. Most of the qualified American workers who still want to work on the farm have either started their own farms or are working outside the milking parlor on machinery, construction, cropping and other work.
It is still a challenge to fill the need in the milking parlor, though. Gervais said he has lost some of his best American employees simply because he could not promise weekends off.
Farmers are also aware that it is hard work they ask of employees, and as American society has become less agrarian, farm work has lost its appeal for some of the best workers, they said.
"For an employee, I can understand why they don't want to work here," Longway said. "Even my own family, do they want to work 12 hours a day... What's the incentive?"
Gervais said, "The reputation of the work is a drawback to a lot of people. Society's changed a lot."
Filling the gap left by such changes has been a difficult task for farmers for years.
Hispanic workers, for whom working in the U.S. is a way to make money and send it home, search out the long hours. Weekends and time off are not what they are looking for, according to farmers.
"They don't care what day it is," Gervais said. "I was blown away. You've got somebody here that loves the work."

There is little doubt in farmers' minds how good these employees are and how important they have become to the future of dairy. It is not only prevalent – it is necessary.
"If they pull all of them out, I think dairy would freeze up," Longway said.
Others seem to agree.
"There's a lot of farmers that have said, 'Without these guys, I would've sold.' I know myself, I was getting pretty tired," Montagne said.
That fatigue led Montagne to hire the first immigrant worker on his farm.
"The reason I went to Hispanic labor is kind of a fluke," Montagne said. "These guys just sort of ended up showing up on our doorstep."
About four years ago, Montagne was running himself ragged, milking three times a day. "And I was beat," he said. One April evening he was in the middle of milking when a pair of Hispanic men came into the parlor.
"They showed up and they had nice, clean jeans and leather jackets," Montagne remembered. One man asked if Montagne needed any help. Montagne, pausing in the middle of milking the farm's 350 cows, surveyed his brand new jacket and asked if he had ever milked a cow before.
"He went back to his truck and got on his barn clothes," Montagne said. Apparently, the man had milked before and did a fine job. "He started milking right then and there, and he's been with us ever since."
Gervais had a different experience, hiring workers who had never milked before — having traveled the country working in fisheries in Maine, apple fields in New York, and various other jobs around the country.
But both have nothing but good things to say about the people they have hired.
Longway said, "We work 24/7, and to get somebody else to do that with you... these guys want to do it."
Farmers said the reliability and willingness of the immigrant workers is a blessing to an industry long struggling with a shrinking number of willing and qualified workers.
"I don't think we've ever had one of them not show up," said Christie Montagne, Montagne's wife.
"My quality of life is just so much better," Montagne said.
The majority of the Hispanic laborers work almost exclusively in the milking parlor, and their temperaments are often well suited to the work, farmers said, tending to control a herd with a calm and gentle touch that farmers can appreciate.

For a number of reasons — from cultural and language barriers to a lack of transportation or simply the long workdays — the immigrant workers in the area tend to keep to themselves, seeing mostly family and friends on neighboring farms.
Several farmers said the most important things for the Hispanic workers they hire are that they have cable television — with Spanish programming — long-distance phone service to call home and the ability to buy groceries.
One of the reasons to leave the farm is to shop for food, but farmers often do this for their employees or take them along when they do their own shopping, they said.
"It's a challenge to find some of their normal foods in the area," Gervais said. This is made easier by one person who travels from Boston about once a month, bringing bulk and Mexican food, and selling it house to house at area farms, Gervais said.
While many tend to keep to themselves, others who have been here for longer stretches of time and have their families here. Children serve as a strong connection to the community. Gervais said that one of his long-time workers has several children in the school system who are at the top of their class.
"It's nice I think for Enosburg to be exposed to another group and see them doing well. I think it's good for the area," Gervais said. "He's a talented guy. His whole family. I'm lucky to have him."

The Spanish-speaking immigrants working on these farms are more than just people who milk cows – they have become friends and cultural ambassadors of a sort. Perceptions from the world outside the farm gate, though, are not always so benign.
Montagne told of a recent story in the news about a Hispanic man suspected of a crime. The story brought out an assumption within the community that there was a de facto connection with Hispanic farm workers in the area.
"That made me mad. They're (from) a different culture, but they're good people," Montagne said. "But it's hard to change the perception."
For Montagne, when such perceptions surface, whether in media, law enforcement or at water coolers and general stores, he cannot help but think of his own French-Canadian heritage and the obvious similarities with the migration south to Vermont farms.
"Fifty years ago, the French people used to come down here and work," Montagne said.
French-Canadian culture is now inseparable from that of northern Vermont, but for those who originally came here — at times illegally — it was a different story. Life was not always easy for French-speaking farmers making their way in a different culture that often viewed them as outsiders. Montagne was not alone in noting the parallels between newly arrived Hispanic workers.
"They came down here... and sent the money back to Canada. It's the exact same thing," Longway said.

Like French-Canadian immigrants before them, Hispanic workers are looking to make and save money for their families back home, and the fact that they can do this in Vermont is, simply put, the main reason they are here.
In order to keep them on as employees farmers have to ensure that they can offer enough work, they said.
Farmers said the new workers are looking for well over 40 hours a week. Gervais' Hispanic employees want at least 50 or 60 hours. "And some want more," he said.
Longway agreed: "They all want to work 60 to 70 hours, minimum."
Many of the workers are also quite well educated, Longway said. One of his workers was trained as a pharmacist in Mexico, but she can make more money milking cows on a farm in Vermont.
"There's a reason they want to come here for 30-below weather. And housing and fair pay is that reason," Gervais said. "Two major complaints are the house is too big and you're not giving them enough work."

((Hispanic workers, whether they have come to Vermont legally or not, are often facing more obstacles than just below-freezing weather. Questions surrounding their legal status can complicate the lives of even those with full United States citizenship or permanent resident status, as others in communities sometimes assume they are illegal.
It is the need to accurately show their legal status and prove their identity that led more than 100 Mexican immigrant workers to Longway's farm earlier this year, when the Mexican Consulate came from Boston to talk about and hand out Matricula Consular cards. These are identification cards exclusively for Mexican immigrants and have been issued since 1871 by the Mexican government. They are difficult to counterfeit with new security features and include the name, address and photograph of the cardholder in English.
Longway said that about 100 Mexican workers came to his farm that day, surprising not only officials but the workers themselves, most of whom largely work and live in relative isolation on the rural farms.
For their part, farmers are as keen to ensure workers' legal status as anyone, because their businesses hinge on the reliability of their workforce.
Longway said, "By the state, we're required to have social security numbers and a foreign identification. And we keep those (on record). These guys pay taxes."
Farmers, like any other employer, are required to check paperwork on citizenship and rights to work, said Cris LaDuke, an Employer Resource Consultant with the Vermont Department of Labor. Farmers use the ubiquitous I-9 form that any worker fills out to get a job.
"They're just another employee," Gervais said. "It's very up front. I'm not trying to hide anything."
There is no reason to assume a worker — Caucasian, Hispanic or any other race — is illegal.
"If they're here we have to assume that they're legal U.S. workers," LaDuke said. "They come and go as you and I do — as U.S. workers."))

For Montagne, and many other dairy farmers who are fighting to find a way to keep their businesses viable, being open about this new trend is a necessity. It also seems like the right thing to do.
"We've got to be open and say, 'These people are here and they're good people,'" Montagne said.
For farmers, it is a matter of self-interest because of their increasing reliance on the labor force, but it has also become a matter of compassion and friendship as bonds and understanding have grown up despite cultural and language barriers.
It is with both of these ideas in mind that Montagne pauses once again in the spreading darkness outside the still-quiet milking parlor and, regarding the changing farm labor landscape in Franklin County and Vermont, says, "This whole country was built on fairness and equity."

http://www.thecountycourier.com/index.php?option=content&task=view&id=2245

Notes On Lewiston...

Notes On Lewiston...

Historic Oppression of Immigrant Groups in Maine
NORTHEASTERN FEDERATION OF ANARCHO-COMMUNISTS

Maine has a sad history when it comes to racism and xenophobia. In the early 1900s Maine had over 150,000 active members of the KKK, more than all but a few of the states in the South. It was Franco-Americans who bore the brunt of their attacks, but the Irish Catholics were also a target. Today it is the National Alliance and the World Church of the Creator who are attempting to carry on the historic legacy of the Klan in Maine. These racists are anti-chistrian, anti-semitic, racist, sexist, and homophobic to their core. They are just as violent as the Klan of old and are seeking to regain the numbers they once had. They provide no real answers to the problems of lack of affordable housing, shrinking job market, and sagging education system. Instead they seek to divide communities and plant seeds of hatred. We must not allow this to occur in our communities.

Jobs and the Economy

The communities of Lewiston and Auburn are just two of the many mill and mining towns that have suffered from economic downturn over the past 30 years. Not long ago, communities like Lewiston, Maine were places where proud, hard-working people could find a decent job and raise their children comfortably. Unfortunately, the government has chosen a different path for the working class. By selling us out to corporations who, under NAFTA and the World Trade Organization (WTO), have sent our jobs overseas, it is free trade and neo-liberal policies that have caused our economic suffering. Business Week estimates that over 780,000 jobs, many of them in the textile and manufacturing industries, have been shipped South of the Border since NAFTA's creation. Countless of other good jobs have been lost due to our involvement with the WTO, World Bank, and IMF. The destruction of our working-class communities is not part of a natural cycle, rather it has been part of a plan by big business, the wealthy elites, and our government who, instead of rejuvenating our de-industrialized towns, are content to make money off the backs of the poor. While our communities suffer, our families are strained, and our jobs disappear the government continues to turn its back on us. The vibrant communities that brought the Irish-Americans and the Franco-Americans to Lewiston many decades ago have been attacked by neo-liberalism and free trade. This is not a problem caused by too many people moving to Lewiston, but rather a problem of too many jobs leaving Lewiston. We need to organize our workplaces and resist corporate globalization while at the same time welcoming new people to the community.

Housing

Rents are rising in Lewiston and this is making it hard for working people to make ends meet. These rising rents are not the result of new immigration, but rather a result of greedy landlords and a lack of subsidized housing. The population of Lewiston is decreasing, but because the city has torn down many of the subsidized housing developments that once kept rent low and put roofs over the heads of the poor, the housing market remains tight.

Furthermore, there are still about 1,000 vacant units in Lewiston, more than enough to comfortably house every member of the community. The problem is that most people simply can't afford to live in them. While the landlords make out like bandits, the working people of Lewiston are left out in the cold. The only way to fight this problem is if all Lewiston residents band together and demand lower rents, increased subsidized housing, and rent control. The power must be taken away from the landlords, housing speculators, and wealthy elites and given back to the tennants. Rather than create false divisions along racial, ethnic, or linguistic lines, we must come together to fight for affordable housing.

Welfare

The facts about the state of welfare in Maine are being distorted by the government and hate groups, such as the National Alliance, in order to create a division among the working people of Lewiston. The reality is that our government has cut welfare benefits by more than half over the past decade and the majority of people receiving such benefits are actually poor whites. Right now in Lewiston, according to the Press Herald, there are only about 250 working-age Somalis receiving welfare benefits in Lewiston. This is not a burden on the tax base of Lewiston. In fact, there benefits represent a small percentage of the total spent on welfare in the Lewiston community.

Education

The recent immigration of Somali refugees into Lewiston has actually helped the education system. An additional state subsidy of $1.2 million dollars was given to Lewiston, despite the fact that the total student population has dropped by about 17% in the last decade. In comparison, Portland, Maine lost about $1.8 million in aide during this time. Furthermore, an addition $250,000 in grants have gone to higher additional staff in the schools. Much of this money has been made available because of the Somali immigration.

Militarization

It is strange that while our communities are struggling to make ends meet and our families end up with too many bills on the first of the month, our government is willing to wage an endless war that is costing the American taxpayers billions upon billions of dollars. The fuel costs alone for the proposed invasion of Iraq could pay for welfare in the entire United States. Each smart bomb dropped could be turned into a school for our children. Each stealth bomber we build could feed every hungry person in the United States for the rest of their lives. Our country is making choices and they are not choosing healthcare, education, job security, and housing. The government is turning its back on the people of Lewiston and hard-working people all over the country in order to wage a war without end. We must work to make sure that our priorities change. People must be put before profits. Education and healthcare must be put before tanks and guns.

The Somali residents of Lewiston are your neighbors and co-workers. They play with your children at school and attend PTA meetings. They are a part of the Lewiston community. It is up to the people of Lewiston to work together in order to ensure that the needs of all Lewiston residents, regardless of race or ethnicity, are met.
By NEFAC at 01/13/2003 - 18:41
9 hours ago 10-13-2005
http://nefac.net/en/node/205

The Northeastern Federation of Anarcho-Communists (NEFAC) is a bi-lingual (French and English) organization of revolutionaries from the northeastern region of North America who identify with the communist tradition within anarchism. We oppose all forms of oppression and exploitation, and struggle for a classless, stateless, non-hierarchical society.

The Franco-American War Veterans

LEOMINSTER
October 13, 2005

The Franco-American War Veterans are holding a 65th anniversary celebration from 6 p.m. to midnight tomorrow. Musical entertainment will be presented by South Street. A steamship round roast beef dinner will be held from 6 to 8 p.m. with music from 8 p.m. to midnight. At 9 p.m. there will be a brief “mortgage burning” ceremony. There is no cost to attend. A cash bar will be included.

Worcester Telegram & Gazette Corp.

http://www.telegram.com/apps/pbcs.dll/article?AID=/20051013/DIGESTS/510130469/1003/NEWS03

Folk center highlights Cajun party with Savoys

Folk center highlights Cajun party with Savoys

BY MARCIA SCHNEDLER
Posted on Thursday, October 13, 2005
Arkansas Democrat-GazetteArkansas Democrat-Gazette

The good times will roll during a concert of authentic peppery and poignant Cajun music by the renowned Savoy Family Band and mock Mardi Gras runs Friday and Saturday during the Ozark Folk Center’s first Cajun / Creole Festival in Mountain View .

Adding to the atmosphere of the event will be the smell and taste of old-fashioned gumbo , the demonstration of traditional weaving techniques and the creation of the Mardi Gras costumes , masks and hats donned in Louisiana’s rural prairie-Cajun country , with a lagniappe of storytelling featuring the acclaimed Clovis Crawfish children’s books .

The festival concludes a series of workshops on Cajun and Creole crafts and music .

At first , it might seem as if a Cajun fest would be out of place at a spot devoted to Ozark traditions . Yet the two regions have a number of aspects in common , says Terri Bruhin , the folk center’s crafts director .

“Because both areas were isolated , each retained many of its own individual cultural traits ,” Bruhin says . “And there has historically been a lampooning of Creole culture , just as happened with the Ozarks . So the Ozarks and Cajun country have had to reinstate the authenticity of their true cultures .”

While the folk center has helped accomplish that in the Ozarks , the Savoy Family Band , featured at Friday’s Celebrity Concert Event with Joe Hall and Mitch Reed , has been instrumental in bringing prairie-Cajun music and culture to the forefront .

Marc and Ann Savoy and their sons Joel and Wilson , from Eunice , La ., are strong individual musicians who insist on maintaining an acoustic approach to Cajun music . Marc received the highest honor in the country for traditional artists , the National Heritage Fellowship Award , while Ann was awarded the Botkin Book Award for her definitive book , Cajun Music : A Reflection of a People . The couple appeared on the recent PBS series American Roots , while Ann and Joel appeared in the 2002 film Divine Secrets of the Ya-Ya Sisterhood .

The band has appeared at the Newport Folk Festival , the Berlin Jazz Festival , Queen Elizabeth Hall in London and the National Geographic Concert Series . Their repertoire ranges from mournful ballads through raw dance hall tunes interlaced with funny and informative anecdotes reflecting the spectrum of a Cajun history rife with persecution and deportation during the 18 th and 19 th centuries through current life in Louisiana .

Activities during both days include the mock Mardi Gras runs at 11 a . m . Center staff will dress in costumes , wire screen masks and capuchins ( cone-shaped hats ) that can be traced back to medieval France and follow the tradition of going farm-to-farm to perform jig dances in exchange for a nickel , a chicken or foodstuffs . Nickels buy any other necessary ingredients to make gumbo in the community’s communal stew pot .

Traditional Cajun foods , including gumbo , will be prepared and sampled from the folk center’s stew pot at the picnic pavilion on the crafts grounds .

Georgie Manuel , a fifth-generation maker of rural Mardi Gras costumes — extremely modest compared to those worn in New Orleans or Rio de Janeiro , Brazil — will display garb she’s designed . She and her husband , Allen , will demonstrate designing and making masks from metal screening . They can be found at the outdoor stage .

Georgie also will present the film Dance for a Chicken at 2 : 30 p . m . each day at the Folk Center Theater . She also will read the Clovis Crawfish books , and participate in weaving and fiber demonstrations of Acadian cloth throughout both days with others from the Spinners & Weavers of Imperial Calcasieu near the picnic pavilion .
Copyright © 2001-2004 Arkansas Democrat-Gazette, Inc. All rights reserved.
URL: http://www.nwanews.com/story.php?paper=adg&storyid=131419

American Bohemianism

American Bohemianism: An Interview with Author, Historian & Grateful Dead Publicist, Dennis McNally
Randy Ray
2005-10-13
jambands.com

I see a vision of a great rucksack revolution, thousands or even millions of young Americans wandering around…who go about writing poems that happen to appear in their heads for no reason and also by being kind and also by strange unexpected acts keep giving visions of eternal freedom to everybody and to all living creatures…
- The Dharma Bums, Jack Kerouac

The thin, fine, complicated slip, stitch and pass thread from jazz and bop, linking the Beats, piercing the Grateful Dead and hooking Phish, sliding into the mystic future is an epic journey that combines personal freedom and divergent hardship. As Bob Dylan once said, “to live outside the law, one must be honest.” Dennis McNally, former Grateful Dead publicist and current RatDog, Dead-related and freelance publicist, wrote the second biography ever written about Kerouac in 1979. Desolate Angel: Jack Kerouac, the Beat Generation and America still stands among the finest books ever written about an American author. McNally’s thesis revolving around Kerouac’s slow, ponderous voyage from French-Canadian roots in Lowell, Massachusetts to the Voice of the Beat Generation is deeply rooted in a rich historical study that links jazz with spontaneous writing and improvisational music with the structure of hammering out unedited manuscripts. McNally has a beautifully unique writing style that seems to link history with architecture. In A Long Strange Trip, he created historical interludes that segue from chronological storytelling and comment upon the biography being written from several points of view—insider’s vision or otherwise. Perhaps, most remarkably, McNally constructs a three-dimensional form of history centered upon space management, instead of time as a narrative device.

The Beat historical torch would be passed onto the Grateful Dead via several cultural off ramps, not the least of which was the groundbreaking compositions of John Coltrane. After nearly two decades working as the Grateful Dead publicist, McNally completed his biography of the band, A Long Strange Trip, in 2002. He had been endorsed by none other than Mr. Garcia himself, after the musician had read his Kerouac book and exclaimed: “It’s the best biography I’ve ever read!” On the recent occasion of the Comes A Time–Jerry Garcia Tribute show at the Greek Theatre in Berkeley, California, we sat down with the historian. The discussion centered upon the threads of American Bohemian culture from World War II through the Beats and the Dead and reaching out into the Great Unknown of tomorrow’s “great rucksack revolution.”

RR: From Kerouac to the Dead and beyond…where’s it all going to connect up?

DM: What I’ve always said connected Kerouac and the Beats with the Grateful Dead was what Kerouac called spontaneous prose and what Jerry would have called improvisation. In both cases, they arrived out of an African-American tradition of jazz. Jack played homage to, and in his case, it was Lester Young, more even in the bop. Allen Ginsberg, being a poet, later re-named it spontaneous bop prosody. In any case, improvisation, defined by jazz in the twentieth-century, is the richest cultural touchstone in American culture. It has spawned almost an infinity of other things, of cultural forms but it all starts from jazz improvisation.

Your question—where’s it all going to connect up? My reply is blunt and simple: fuck if I know…I’m a historian and I trace evolution but I am not in the business of trying to predict things. The jambands that we see that feel indebted to the Grateful Dead to varying degrees, in my experience, they understand improvisation in a large sense—they go back to modern jazz improvisation, which is to say that four musicians hold a groove and one musician solos. That’s the modern version. The Grateful Dead at their best actually went back to old jazz, Dixieland improvisation, in which everybody improvises. There was a central core of music that everybody sort of circled around but it was genuine group improvisation, which happened again with [John] Coltrane. Most of what we think of jazz—the drummer is not improvising, the drummer is holding a groove and he’s not attempting to improvise. Grateful Dead drummers did, which is one of the things that made them and the Grateful Dead generally unique. There are subtleties and nuances that, frankly, most bands don’t necessarily attempt to cover.

RR: Do you feel that there was a lack of mainstream media coverage for the 10th Anniversary of Jerry Garcia’s death?

DM: There’s a part of me that says that I’m glad. The people that cared about Jerry genuinely cared about Jerry and they know and they hold them in their hearts. They lit a candle or just played a song or kissed their partner or whatever. They thought about him special that day—probably every day for most of us. For the media to go, “ah, ten years” and grind out articles—there was a couple of articles that I liked. The ones I saw I liked because, obviously, they were coming from the heart of the reporter and not because some editor said: “give me 500 words on Jerry Garcia, ten years later.” That was cool. If it’s genuine, then that’s great but sort of a ritual tenth anniversary thing—you know, the American media has gotten into a pretty sad state so it doesn’t shock me.

RR: What was the historical importance of the Grateful Dead?

DM: Certainly, it was a fusion of many kinds of American music. As far as the overwhelming thing that they did that was distinctive was that they fused rock tonality and instrumentation with jazz changes, which nobody had done before. Rock and roll through 1965 was essentially three minutes with a good hook. Blues jammed but, you know, rock didn’t jam. Grateful Dead, under the influence of John Coltrane primarily, decided to pump some air into rock and roll and stretch it out. That’s their fundamental contribution to music in terms of structuralism—if you were a structural critic, you’d have to acknowledge that. Over and above that, they had among the most literate lyrics. Phil Lesh created an entirely new approach to rock bass. He followed an approach that was treating the bass as simply a low-end guitar and not as simply a timekeeper or a bottom end keeper.

All kinds of things that the Grateful Dead did were genuinely revolutionary—whether you can say that you like this or not. They created, among other things, the finest psychedelic music ever made. They made many contributions to music in a general way but, to me, that’s the essence. They also brought a whole social web of circumstances to their music just from who they were that, for many Deadheads, had more far reaching consequences than the music. For me, I frequently look at those people and say that that’s kind of missing the point. There’s the guy that I offered the free ticket that was hanging out in the parking lot—because we had some free tickets—and he looked at me and said: “nay, I just come here for the parking lot.” Missing the point but what are you going to do?

RR: Why did Jack Kerouac have such a hard time transitioning into the 1960s?

DM: Because he was doing the transitioning in the very early 50s, which was an especially rigid time in American tastes. I made a joke about structural critics before. They ran the American literary world in a sort of one step removed way in the early 50s. You have to remember—you’ve gone from a stunning Depression that makes anything we know about or can even imagine economically look nickel-dime; then, the biggest war in history so you come back from that and people do not want to be bothered. The result? A cold war in which conformity is everything. You can’t diverge and [Kerouac] diverged and he paid for it by being ignored.

My admiration for Kerouac is based on the fact that as a writer, he consciously committed writer’s suicide. He made a decision to write in a way that he was pretty sure would never be published. He followed it anyway because, of course, he had to, he just had to. And, of course, in the end, thanks to a couple of, in some cases, coincidences, if you read my book, you find for instance, much of what happened to Kerouac, can be traced, quite a lot, can be traced to the New York Times Review—back in the time when the Times Review meant something—of On the Road written by Gilbert Millstein who ordinarily wouldn’t have been the reviewer, it would have been Orville Prescott. It came out in the summer and Prescott was on vacation and Millstone fell in love with it and called it the “generational document,” which was a quote that went into every ad. It lit a fire and there were people around for whom it meant a great deal. That was luck. Prescott would have hated his book. That gave Kerouac a lot of celebrity so he had good sales and that enabled his other books to be published.

RR: There’s the story about Kerouac shaking his head when he read the Times review. He either thought it was praise too late in his career, didn’t believe it or, something much darker. [On the Road, introduction, pp. vii-viii, Penguin, 1991]

DM: Well, you know, I don’t even know that story and I wrote the biography. It would not surprise me in the slightest. I think one of the things he would have said is that in 1957 it came too late. There was something that happened to him between ’51, when he started writing the advanced style, and 1957 that really damaged him. He had always been damaged but it took some kind of stuffing out of him. From ’57 until he died, he was drunk most of the time. That was self-medication, as it were, for a lot of pain.


RR: Now where was Kerouac in terms of sales when you wrote your dissertation, which turned into Desolate Angel? Nowadays, his sales are very good.

DM: Very respectable.

RR: Were Kerouac’s sales respectable in 1979?

DM: No. That book came out in ’79. I started it in ’72. He had been dead for three years. He was sort of off the charts. There were books that were out of print. He was held up as being passé by many people. Remember in the 60s, as he retreated into a lot of drinking, he was always politically conservative. He was pro-Vietnam and a lot of other things that came from being a working class child of French-Canadian immigrants. That did not go over so well in the 60s with the young people who presumably would love On the Road so he was ridiculed in many places.

RR: What was your plan before you joined the Grateful Dead?

DM: I wanted to write. What happened—my life story, quite frankly, which turned about to be my entire adult life without going into detail because it takes hours (laughter)…I was in graduate school and one night a guy said, “you oughta write a book about Kerouac.” Long story short—I followed up with that and eventually did so. He also, six months later, took me to my first Grateful Dead concert and I fell in love with the Grateful Dead on the first night. Six months after that, I had been working on Kerouac for a year, I suddenly had this Eureka moment. I said I want to write a two-volume history of—at the time we called it the counter-culture—I would say now, American Bohemianism. Since the period after World War II, through biography and volume 1 would be Kerouac and would cover the 40s and 50s, Volume 2 would be the Grateful Dead and would cover the 60s and 70s. Because I took so very long, I had the 80s and 90s thrown in for free. That, to make a long story short, is what I did. I wrote the Kerouac book in ’79. Sent a copy to Jerry and he, eventually, invited me to write a book about the Dead, to which I said, “great idea.” I started on that and I got busy working for them and I had to put it aside for twelve years. Then, he passed on and eventually I got it together and it came out in 2002.

RR: What takes up the majority of your time, now?

DM: Well, I’m still publicist on a retainer basis for Grateful Dead Productions. I work for RatDog. Yeah, I’m a freelance publicist. I’m working on a book on the Mississippi River when I get time, which isn’t very often.

RR: How far are you along on that?

DM: When you’re crossing the ocean in a rowboat, all you know is that you can’t see shore. I’d say I’m in the middle. (laughter)

RR: I enjoyed the inner-mechanism approach of Phil Lesh’s book, Searching for the Sound, but you wrote the definitive, overall Dead biography.

DM: I tried to produce a very, very complex, multi-faceted portrait—different people’s points of view and writing it in an entirely different way. [Lesh] was pretty consistent and he wanted to tell his point of view and, obviously, a very valuable one! (laughter)

RR: What was your overall reaction after all of those years of planning—A Long Strange Trip comes out, its three years later, how do you feel about the experience?

DM: It was a wonderful experience. I had a fabulous editor. Once I finally got going on it, the actual creating of the book, the writing was satisfying. I had a wonderful agent who created this amazing situation and I’ve got this great editor and, thank you, made a very sufficient sum. I got on the New York Times Best Seller’s list for one week, which, of course, means that you can refer to yourself as a best-selling author for the rest of your life—if you want to. Deadheads loved it and understood what I was trying to do. Most of the reviews I found exactly the same as Kerouac. They didn’t review my book; they reviewed my subject. If they loved the Dead, then fine. If they didn’t, they hated it. They never—even the Dead Heads—I’ve got no review where I can say that this person really reviewed my book. They reviewed the band and whether or not they agreed to my approach to the band.

RR: Ah, I sense a writer’s challenge that is very interesting to me.

DM: There’s a structural technique that I worked on, as a writer, in terms of the structure of that book that I think, as a writer, is pretty darn elegant. In the classic writer’s sense that form must follow function, your writing can’t simply be to tell the story. It must be the story and I think I did that very well in a lot of ways.

RR: I’m puzzled by the fact that people didn’t catch that.

DM: No. No. Nobody ever catches that. That’s OK. That’s what I expected. I knew that. My first review of my Kerouac book, the first sentence of my first review in a very important newspaper was “Dennis McNally isn’t going to like me.” I sort of read this and I realized afterwards that this lady didn’t like Kerouac. She thought he was gross and nasty. She was a proper Boston matron. I met her husband because he was the editor of the Atlantic. She hated Kerouac. I can’t do anything about that. It really takes your ego out of it. I got one review that just about nominated me for Pulitzer Prize. It was the review every writer wants. Even that—there were very nice things about my writing and the book and everything else, no question, but the underlying aspect was: this guy liked Kerouac! Well, OK. (laughter) When you write about, well, fringe isn’t the right sort of word but you know what I mean—people that aren’t the center of the mainstream culture, people that diverge; you’ve got to expect that.


RR: That’s interesting because if you write about the Mississippi River, the reader will almost be forced to get into the structure supporting your narrative.

DM: I’ll be talking about the Mississippi River and I’ll be talking about people like [Mark] Twain and blues and jazz and this and that and Tennessee Williams. It certainly will be more mainstream. I’ll also be treading on very, very well trod ground. I’m not going to say something entirely new about Mark Twain—pretty tough. Yet another biography in today’s New York Times. Unbelievable—which is hard to believe because one of the great biographies ever written was about Mark Twain. The guy’s been dead a hundred years; people still are writing new biographies. There was one biography out when I published the Kerouac book.

RR: The one by Ann Charters.

DM: Charters’ book, yeah. There have been, I don’t know, five since but none with my point of view because, remember, I’m a historian, not a literary guy. I wanted to tell a story; I wasn’t interested in analyzing literature.

RR: I noticed you’re a board member of the Northern California affiliate of the American Civil Liberties Union.

DM: I was term-limited off the board and, now, I’m the chairman of the San Francisco chapter. The essential fact is that I contribute my time and work on fund raising, which is what board members of non-profits do—they go out and ask people for money, which is what I do. I’m a true believer in the ACLU and the Bill of Rights and defending it and it’s a very bad time to do that stuff.

RR: Definitely—it’s a dark time.

DM: Keep fighting.

http://www.jambands.com/Features/content_2005_10_13.05.phtml

Let the good times roll...from Bangkok, Thailand

Let the good times roll

Besides jazz, Louisiana's rich musical legacy includes cajun, zydeco and swamp pop

John Clewley
Bangkok Post, Bangkok, Thailand

Much cajun and zydeco music is based around accordion, fiddle and guitar, and plaintive lead vocals.

Several readers wrote in after my recent tribute to New Orleans and its wonderful music to ask about music outside the Big Easy. New Orleans is known all over the world as the birthplace of jazz, as the crucible of much 20th century North American popular music, but that is not the case for cajun and zydeco, which are both immensely popular in Louisiana state, particularly in the southern parts of the region.

If you head out from New Orleans along Highway 10, after a couple of hours you'll find yourself deep into bayou country, with all its stereotypical images of misty swamps and alligators, hanging Spanish moss, spicy food, and the backwoods' life. Add hard lives - the state is one of the poorest in the Union - and great music and you get the idea.

Much cajun and zydeco music is based around accordion, fiddle and guitar, and plaintive lead vocals. Music is for "down home" Saturday night partying, so waltzes, two-steps and polkas feature prominently.

In the early part of the 20th century, people would refer to cajun as "French" because the cajuns sang their music in a French creole (they are descendents of French-Canadian settlers who travelled down the river systems of North America to reach Louisiana). And the early sound, as we can tell from the pioneering early recordings of the Falcon family, was fiddle and accordion driven. The Falcons, led by Joseph and his wife Cleoma recorded what was to become the cajun anthem with their first record, Allons a Lafayette (Let's Go to Lafayette).

Zydeco, which takes its name from the French word for a pulse, haricot, is the music of Louisiana's African-American population. It's a steamy, rhythmic gumbo of music which Rockin' Dopsie once described as, "a little jazz, a little blues, a little French and a little rhythm'n'blues, all mixed together."

A key early proponent of African-American "French" music was the violinist Amedee Ardoin, who was one of the first to record his songs. Originally, zydeco was known as "La-La" music and the sound, although based around fiddle, accordion and washboard (or frottoir, as it was sometimes known, is beaten with a spoon to create the rhythmic backing for a song), was less melodic than cajun. Ardoin, in fact, recorded the classic song Les Haricots Sont Pas Sales (The Beans Aren't Salted), from which the style gets its name.

Any discussion of Louisiana music has to feature prominently the work of the legend Clifton Chenier. Very few zydeco accordionists have ever matched Chenier's dextrous playing style. Ably supported by the Red Hot Louisiana Band, Chenier popularised the music in the post World War II period. He was the inspiration for the next generation of players, led by his protege Buchwheat Zydeco (Stanley Dural Jnr). I always enjoy introducing blues and r'n'b fans to Chenier and Zydeco, as the latter are not as well-known and once blues fans get a taste, they are hooked. I know I was.

Another style that is worth tracking down is swamp pop. This developed in the late 1950s/early '60s as local musicians picked up on mainstream r'n'b and early soul, which came to them via New Orleans and its many radio stations. Many of the songs were cover versions of hit r'n'b tunes (for example, Breaking Up Is Hard to Do, which was a regional hit for Cookie and the Cupcakes) but the musicians put them through the Louisiana music blender and out came music that was much more than its constituent parts. Other songs were sung in French creole. Swamp pop musicians of note include Belton Richard and Tommy McLain.

You can discover more about the music and culture of Louisiana from websites and internet radio stations. A highly informative site to start your research is the official site of the Louisiana Music Commission: www.louisianamusic.org. if you click on "Favorite Links" you will be connected to websites and internet radio stations for both New Orleans and Louisiana.

Offbeat, a magazine that showcases music from this region is available at www.offbeat.com, while the excellent local radio station WWOZ can also be accessed from the links page. Other sites well worth checking out include www.musicfactory.com, www.satchmo.com, and www.louisianamusic.com.

There are some fascinating compilations of cajun and zydeco music. For general introductions, try Rounder's Allons En Louisiana (USA), the Rough Guide to Cajun & Zydeco (UK) or the 2-CD set on Arholie, J'ai Ete Au Bal Volumes 1 & 2. My favourite swamp pop collection is the incomparable Another Saturday Night (Ace, UK). Individual artists worth tracking down include Joseph Falcon, Nathan Abshire, the Balfa Brothers and Beausoleil and Machael Doucet for Cajun and Amedere Ardoin, Clifton Chenier, Buckwheat Zydeco, Rockin' Dopsie, Queen Ida and Nathan Williams. For Clifton Chenier, the 2-CD compilation Zydeco Dynamite: The Clifton Chenier Anthology (Rhino, USA) is a must, as is 60 Minutes With the King of Zydeco (Arhooliie, USA).

The above albums can be ordered from the usual mail order sources: www.amazon.com, www.allmusic.com, www.thephatplanet.com and www.sternsmusic.com.

And if you want to read abut the fascinating history of music in Louisiana look out for John Broven's award-winning book, South to Louisiana: The Music of the Cajun Bayous (Pelican, USA, 1983)

This column can be contacted at: jclewley@loxinfo.co.th
http://www.bangkokpost.com/en/Realtime/14Oct2005_real02.php

O Michaëlle Jean, I want to lick your boots

O Michaëlle Jean, I want to lick your boots

You and your predecessor are both from a small l-liberal and progressive intellectual milieu. As little as a generation ago, the attitude within this milieu to institutions like the Governor-General would have been overwhelmingly negative. Now something has changed: feudalism is becoming chic, postmodern, multicultural.

>by Stan Hister
October 13, 2005
rabble news

Your Excellency the Right Honorable Mme. Michaëlle Jean: I just want to say that it is so cool to have you as our Governor-General!

Like John Ibbitson in The Globe and Mail, Andrew Coyne in the National Post and countless other gushers of purple prose in the media punditry, I am so goddamn proud that when it comes to choosing a local stand-in for our dynastic monarch, we only go for the best.

You are such an inspiration to all us colonial plebs, Your Excellency. Just looking at you, it's so obvious why you were chosen. Of course, it had nothing to do with your pretty face or politically correct skin tone. To even suggest such a thing would be sexist and racist, to say nothing of a terrible breach of vice-regal decorum.

Now it is true that there are some deeply cynical folks in Ottawa who would stoop to anything for political advantage, as the Mulroney tapes have so recently reminded us. But not Paul Martin surely. Cynical, manipulative — how could anyone accuse him of being that? I'm sure the idea that you would be a useful “token” never crossed his mind.

No, Your Excellency, it is not the outer shell but the inner person that makes you special. You are such a wonderful role model, as you yourself keep telling us. In your installation speech — which Andrew Coyne breathlessly called a “siren song of freedom” — you ever so modestly held out your own life as “a lesson in learning to be free.” You are the personification of the Canadian Dream, you are “the becoming of Canada,” as John Ibbitson put it so wonderfully well. It is virtually a patriotic duty to fall in love with you.

Like everyone else, I was struck by the story of your family's flight from political persecution in Haiti back in the Sixties. Alas, as we all know, Haiti is still very much in the grip of political oppression and its terrible poverty is the worst of any country in the Western hemisphere. Yet, apart from furnishing a backdrop to your personal “siren song of freedom,” you made only a passing mention of the plight of your native land.

Of course from your exalted position “above” politics, it would be inappropriate for Your Excellency to comment on current political issues. It would be inappropriate to point out that in February of last year the Canadian government — led by the same idealist Paul Martin who appointed you G-G — joined with the American and French governments to oust the democratically elected president of Haiti, Jean-Bertrand Aristide.

It would be inappropriate to point out that ever since then there has been a reign of terror unleashed on the Haitian population reminiscent of the dark days of the Duvalier regime. It would be inappropriate to point out that in its role of training the national police, the Martin government bears a direct responsibility for the violent suppression of political dissent in Haiti, including the shooting down of demonstrators from the slums of Port-au-Prince, where support for Aristide remains very high.

It would be inappropriate to point out that Aristide has himself stated that members of the Canadian government of which you are now the nominal head “have Haitian blood on their hands.” To bring any of this up would have jarred with the sweet melody of your “siren song of freedom.”

Of course some callous people might wonder what sort of a role model that makes you. They might wonder why anyone who truly felt solidarity with the people of her homeland would choose to become the official adornment for a government with Haitian blood on its hands. They might wonder whether the real lesson of your life isn't learning how to be free but how to get ahead.

But as I say, Your Excellency, only callous people could think such thoughts. When one looks at you together with your prince of a husband, who doesn't seem to have any qualms about going from making documentaries about the FLQ to being a vice-regal consort, then one knows one is in the presence of people of the highest ethical standards.

If you will pardon a further observation, it is remarkable how feudalism is making a comeback these days. First we had Lady Di, that contradiction-in-terms: “a people's princess.” Then we colonials were blest with your magnificent predecessor Adrienne Clarkson, who strode the world stage like a Chinese empress with her philosopher-king consort John Ralston Saul.

It has been widely noted that both you and Ms. Clarkson worked for the CBC as journalists, but a more interesting parallel, in my view, is that you are both from a small l-liberal and progressive intellectual milieu. This is noteworthy because as little as a generation ago, the attitude within this milieu to the monarchy and institutions like the Governor-General and the Senate would have been overwhelmingly negative. Now something has changed: feudalism is becoming chic, postmodern, multicultural. Your Excellency is the perfect emblem of that.

A telling sign of this change is the attitude of the political left. In the past the NDP, and its predecessor the CCF, were well known for their opposition to the monarchy and even (in unguarded moments of radical enthusiasm) of espousing the heresy of republicanism. But the current NDP leader, Jack Layton, had only words of praise for your appointment. He went so far as to say that it was “particularly fitting” that you should assume your duties as commander-in-chief of the armed forces because you “know well the value of the peacekeeping operations that give Canadians so much pride.”

Now here it seems to me that Mr. Layton's enthusiasm got the better of him, because proud is the last thing Canadians would be if they widely understood the murderous role their troops were playing in Haiti.

But perhaps Mr. Layton was only making a jest. The truth is that he is in need of some humorous diversion these days as his policy of propping up the Martin government has only had the predictable result of boosting Liberal political fortunes at the expense of his own party.

Who knows? If things go badly in the next election, Mr. Layton might be considering a change of employment. Why not eventually follow in your footsteps to Rideau Hall? After all, if a felquiste supporter can be vice-regal consort, why not a “socialist” for Governor-General? (I know, there was Ed Schreyer, but no one could have mistaken him for a socialist. Come to think of it, the same is true of Layton, but that's another story.) I think he and Olivia would do a bang-up job.

As you say, Your Excellency, it is high time in this country that we “break the solitudes.” Left or right, French or English, black or white — all can serve in the feudal elite of the 21st century.

Stan Hister writes from Toronto.
http://www.rabble.ca/modest_proposal.shtml?x=42734

Thursday, October 13, 2005

Acadian 'artist in wool' dies

Acadian 'artist in wool' dies
Last updated Oct 12 2005 10:48 AM ADT
CBC News

Cape Breton folk artist Elizabeth LeFort, known for her hooked rugs, has died at the age of 91.

LeFort produced 300 tapestries that hang all over the world, earning her the nickname "Canada's artist in wool."

She travelled to the White House in 1957 to present U.S. president Dwight Eisenhower with a portrait in wool. Two years later her portrait of the Pope was exhibited at the Vatican. A portrait of Queen Elizabeth II, which features 50 different shades, hangs in Buckingham Palace.

"She knew she had a talent. She said 'God gave it to me,'" said Dan Doucet, a friend of LeFort for 50 years. "It didn't affect the size of her head."

LeFort was given an honorary doctorate from the University of Moncton in 1975. She was named a member of the Order of Canada in 1987.

LeFort died Monday. A funeral mass will be held Thursday in Cheticamp.
http://novascotia.cbc.ca/regional/servlet/View?filename=ns-lefort20051012


Elizabeth LeFort Gallery
http://www.lestroispignons.com/elizabeth-lefort-eng.htm

Musée Marguerite Gallant
http://www.lestroispignons.com/gallant-eng.htm

Canadians in poll value diversity, demand loyalty

Canadians in poll value diversity, demand loyalty

Most poll respondents believe Canadians should be loyal first and foremost to Canada, not their countries of origin
By OMAR EL AKKAD
Thursday, October 13, 2005 Posted at 3:23 AM EDT
From Thursday's Globe and Mail

The majority of Canadians believe the country's multicultural society helps guard against extremism, a new survey shows. However, most respondents also believe Canadians should be loyal first and foremost to Canada, not their countries of origin.

The results may indicate where a country that prides itself on multiculturalism is prepared to draw the line on tolerance.

According to a new survey on diversity by the Centre for Research and Information on Canada, 68 per cent of Canadians believe that the country's multiculturalism moderates extremist influences. Regionally, support for this view was highest in the Atlantic Provinces and Quebec, where almost three-quarters of people agreed, and lowest in Alberta, at 62 per cent.

However, 58 per cent of those polled expressed concern that the loyalty of immigrants suffers if they maintain too strong an attachment to their countries of origin while becoming Canadian.

Carsten Quell, CRIC's director of research, said the results are not inconsistent, and should be viewed in context.

"Our research has shown consistently that Canadians value multiculturalism as a defining characteristic of the country," Dr. Quell said. "Younger people are as enthusiastic as older people to see cultural heritage maintained. What Canadians are telling us is that multiculturalism should not put our attachment to Canada into peril."

Donald Taylor, a professor in McGill University's psychology department, said Canada is a true multicultural society because public policy and taxpayer dollars, rather than just lip service, are used to promote multiculturalism and tolerance. In that sense, he said, Canada is not likely to breed extremism.

"But there is a flip side," Dr. Taylor added, "because it may then be perceived that Canada is a good place to be if you're an extremist."

Just over half of those who responded to the survey -- which has a margin of error of 2.2 per cent, 19 times out of 20 -- believe the federal government's level of support and celebration of Canada's immigrant communities should not be increased or reduced.

Even though the majority of Canadians believe strongly in Canada's multicultural identity, they may react to dramatic changes in the country's cultural makeup the same way they would react to dramatic technological changes.

"When change comes too big or too fast, it's threatening to people," he said. "When people feel threatened, they become ethnocentric."

The survey found most Canadians perceive a variety of benefits from immigration, including increased international competitiveness and population growth.

According to Statistics Canada, the country's natural birth rate is 1.5 children per woman, well below the level needed to maintain the current numbers. Population concerns often play a key role in provincial and federal government initiatives to increase immigration.

However, Dr. Taylor said Canada is always at risk of reverting to "folk-dance multiculturalism," where ethnic and cultural groups are celebrated superficially but have no impact on important decisions.

"Under the right circumstances," Dr. Taylor said, "we can be as intolerant as anyone."

http://www.theglobeandmail.com/servlet/story/RTGAM.20051013.wxpoll1013/BNStory/National/

Longfellow's house reminds of days gone by

Griffin: Longfellow's house reminds of days gone by

By Richard Griffin/ Growing Older
Thursday, October 13, 2005
Cambridge Chronicle > Opinion & Letters
A few days ago, at a street party, I heard a neighbor, my senior by a few years, recite by heart two lines from Longfellow's "The Courtship of Miles Standish," words that he had memorized seven or eight decades ago. The two lines go as follows: "Archly the maiden smiled, and, with eyes overrunning with laughter, / Said, in a tremulous voice, 'Why don't you speak for yourself, John?' "
The maiden, in this long narrative poem, was Priscilla Mullins, and the man, John Alden. The latter had come to see the young woman on an errand for his friend, Miles Standish, the Captain of Plymouth. It was to recommend Standish as a husband for Priscilla, but instead the woman was smitten with John himself.
The line, "Why don't you speak for yourself, John?" was to become famous to great numbers of Americans now of a certain age. And Henry Wadsworth Longfellow achieved household-name status, perhaps the best known poet in the country with a reputation that still flourished when I was in elementary school.
The poem quoted above was not the best known of his works, however. "Listen my children and you shall hear / the midnight ride of Paul Revere" were words that even more schoolboys and girls in the 1930s would have known by heart. When my age peers and I were young, Henry Wadsworth Longfellow ranked as our poet laureate, the almost-official celebrator of our national history.
Like many other eminent literary figures of the past, Longfellow has long since gone out of fashion. He is now regarded by critics as a writer who produced some fine poetry but one whose sentimentality and uneven literary quality limits his attractiveness in the modern era. Still, it offered me pleasure to reach down from my bookshelf an edition of his complete poems, a volume acquired by my mother long ago.
The incentive to look at Longfellow again has come from a new friend. Ivan, a faculty member at Notre Dame, has spent parts of the past two summers in Cambridge, in order to research material for a book on Longfellow. My friend, surprisingly, is a native of Patagonia, the extreme southern region of Chile, and teaches South American history.
Ivan is studying the works of Longfellow that are connected with the Spanish language. As professor of modern languages, first at his alma mater Bowdoin College, then at Harvard, Longfellow developed fluency in French, Italian and Spanish, in addition to other languages. Most of us who became familiar with his poems long ago never realized what an accomplished teacher and scholar he was.
This renewed interest in him recently moved me to visit his house on Brattle Street in Cambridge. Though I had attended concerts on the lawn several times, I had not been inside the house for many years. Going through it, with a knowledgeable and enthusiastic park ranger as guide, proved an enjoyable experience.
Before it became Longfellow's, the mansion was famous for housing George Washington when he first assumed command of the Continental Army. In 1835, Longfellow moved in as a boarder; he did not own the house until his marriage. The father of Fanny Appleton, his bride, gave it to him as a wedding present.
Walking through the rooms and hallways, I felt a mixture of emotions. The Victorian charm of the furnishings and the memories of another era evoked by the memorabilia touched me agreeably. But hearing again about the horrific death of Fanny, surprised by fire that caught her dress, and the way Longfellow never quite recovered from this event, created in me a renewed sadness.
We did not see the upper floor where this tragedy took place; insufficient federal funding for the Longfellow site has reduced staffing and made extended tours impossible. But the main floor is full of tangible reminders of the poet and his era. The "spreading chestnut tree" that once protected the village blacksmith survives in a wooden chair in Longfellow's study. The chair was a gift from the children of Cambridge, and many of them came to visit him and to sit in it.
We know that Longfellow wrote charmingly about his own children, We were happy to recognize, on the dining-room walls, the portrait of the three daughters - "grave Alice, and laughing Allegra, and Edith with golden hair" - who invade his study in "The Children's Hour." We should also remember that this happy home was the center of considerable intellectual and literary activity. Abolitionists and transcendentalists gathered at the poet's table, and his own work of composition and translation brought consciousness of a wider world to a young nation.
Memorizing Longfellow is no longer a staple of grade-school education, but a visit to the poet's house helps us to realize why he was a towering figure in his own time, and why he should not be forgotten by ours.
Richard Griffin of Cambridge is a regularly featured columnist in Community Newspaper Company publications. He can reached by e-mail at rbgriff180@aol.com or by calling 617-661-0710.

http://www2.townonline.com/cambridge/opinion/view.bg?articleid=345184

Prickly Fathers, Rebellious Sons

Prickly Fathers, Rebellious Sons

by Naomi Pfefferman, Arts & Entertainment Editor
2005-10-14
Jewish Journa of Greater Los Angeles

Prickly relationships between fathers and sons, messy divorces and radical personal awakenings. All are subjects tackled by two searing, semiautobiographical films by Jewish directors now playing in Los Angeles. Noah Baumbach’s “The Squid and the Whale” and Ira Sachs’ “Forty Shades of Blue” both won top prizes at this year’s Sundance Film Festival — and both are generating Oscar buzz. They also have another thing in common: Each film reflects the current cultural obsession with the unflinching family memoir.

Baumbach and Sachs, both in their 30s, live blocks from each other in a predominantly Jewish neighborhood in Manhattan. But The Journal caught up with them last week in Los Angeles as they peddled their films to the press. In separate interviews, the directors described how psychotherapy spurred these highly personal, if fictionalized works. They also talked about their real fathers, and how Judaism influences their world view.

The title of Baumbach’s blistering, darkly comic film, “The Squid and the Whale,” alludes to “The Clash of the Titans” diorama at Manhattan’s American Museum of Natural History. But it also becomes a metaphor for the battle between a confused Jewish teenager and his hypercritical, intellectual father, played by Jeff Daniels. Initially, the fictional Walt (Jesse Eisenberg) acts as his father’s disciple, parroting dad’s imperious dismissals of books such as “This Side of Paradise” as “minor’ Fitzgerald.” But after his parents’ divorce, traumatic events sour Walt’s father-worship, allowing the boy to become his own person.

The characters are inspired by Baumbach’s life with his father (and mother), both lauded writers, in Brooklyn in the 1980s. Although his mother is Protestant, young Noah identified as Jewish because he felt a connection to the People of the Book. Family discussions abounded about “major” and “minor” Dickens, metafiction and why one should not bother to read Jack Kerouac’s “On the Road.”

“On the one hand, it was incredibly valuable — and very Jewish — to be introduced to so many classics,” the 35-year-old director said in the lobby of the Le Mondrian hotel. “But on the other, I was rejecting a lot of books I hadn’t even read, like the character of Walt in the movie. I dismissed ‘On the Road,’ as juvenile, when in fact I was a juvenile and probably should have had the experience of reading it.

“I was running around and pretending I was some brilliant person,” he added. “But I wasn’t doing well in school because I wasn’t doing the work. It can be intimidating when you’re assigned to read a classic and you know it’s good for you but [difficult]. You feel like, ‘What’s wrong with me,’ and you bag off of it.”

When his parents divorced, suddenly the family he had viewed as superior collapsed, and he worried the neighbors would discover the Baumbachs weren’t so great.

Young Noah survived and grew up to collaborate with director Wes Anderson and to make three films — including 1995’s art house success, “Kicking and Screaming” — while still in his 20s. Yet he remained dissatisfied with these clever comedies of manners, because he felt he was “writing from the outside in.” It was only psychotherapy and the maturity of reaching age 30 that allowed him to confront rawer subjects.

His thoughts turned to his adolescence, and he initially toyed with writing about two brothers in their 30s who deal retroactively with their parents’ divorce. Then by chance, he saw Louis Malle’s “Murmur of the Heart,” which inspired him to focus on the children’s point of view.

“I went directly to that time in my life and told the story from there,” he said. “By starting from a very real place I was able to fictionalize in a much more effective way.”

Wearing longish, styled hair and a chic suit, Baumbach looks nothing like the scruffy Brooklynites in his film. He speaks softly except when describing the reviews that say “Squid” lambastes his real father, who was keenly aware of the movie project.

“I feel protected by the film because it is a fiction, an artistic achievement,” he said. “If I really was intending to eviscerate my father, I would feel much more vulnerable.”

Even so, actor Daniels noted similarities between Baumbach’s father and his character during a visit to the writer’s Brooklyn home.

“It was his enjoyment of finding a word and using it to describe something that only he would say,” Daniels told The Journal. “He would use terms like, ‘fillet’ of the neighborhood, or how his beard was looking ‘a little feral.’ And then there would be a little flash of the eyes, looking at the person he just said that to, wondering if they’re as impressed with what he just did as he was.”

Actor Eisenberg was more starry-eyed when Baumbach senior visited the set, responding as his character would have to Daniels’ character.

“I felt reverential because I had read one of his books and I had really liked it,” he said.

Baumbach, meanwhile, insists that his father loves the film — and that there is no squid and whale fight here. He said his dad is proud of his achievements. And so is the director.

“I have learned the value of an emotional approach to filmmaking,” he said.

The film “Forty Shades of Blue” arises emotionally out of the 1968 split-up of Ira Sachs’ parents and its aftermath. At age 5, Ira began accompanying his father on his bachelor outings in a Cadillac convertible in the environs of Memphis, Tenn. Sachs senior, a real estate mogul, “was a man about town, and he had lots of women in his life,” the 39-year-old director recalled. Young Ira spent many evenings at bars and parties or riding in the back of the Cadillac with one of his father’s much-younger girlfriends.

“Initially I felt antagonism for these women, because they were so different from me in terms of culture, education and class,” the director said. “But once I got to know them, I saw that they had their own innate intelligence, just a different set of economic possibilities. For many of these women, being with a charismatic, wealthy older man offered financial security, and access to clout and power. I also sensed a repressed anger because there was so much at stake for these women. And I became more sympathetic to the notion of how class effects character.”

The concept eventually led to “Blue,” about a sleek Muscovite (Dina Korzun) who appears to be the vapid trophy girlfriend of a hot-tempered Memphis music producer (Rip Torn). The intimate drama follows the character as she awakens to her own needs, prompted by her affair with her lover’s prodigal son.

“My character is a woman who has illusions and wrong ideas about life, and this love story gives her a reason to wake up and start to ask questions,” actress Korzun said.

On a recent Friday at the Chateau Marmont hotel, the affable Sachs, who was dressed like a preppie, looked around the opulent lobby and noted only white faces in sight. He went on to trace his obsession with character and class not only to the backseat of his father’s Cadillac, but to his Reform temple in Memphis. The synagogue emphasized social action over ritual and empathy for society’s outcasts and have-nots. While he was one of the “haves,” Sachs identified because he, too, felt marginalized as a Southern Jew.

“I was popular at my all-boys prep school, but I knew I’d have pennies thrown at me if I walked down a certain hall,” he said. Sachs was also gay and closeted at the time.

Growing up, he strongly identified with a radical Jewish tradition that was based on social dissent. He served as a labor activist at Yale and, after graduation, began making films about people on society’s margins. His acclaimed 1997 movie, “The Delta,” for example, revolved around a half-black, half-Vietnamese gay man in Memphis.

Sachs describes himself as an “utterly Jewish artist,” not only because of his economic perspective but also because of his devotion to “the Jewish discipline” of psychoanalysis: “My film explores, ‘What do you lose in the choices you make and how can you regain what is lost through self-understanding?’”

Nine intensive years on the couch also helped him resolve issues with Sachs senior (bachelor outings included), who now lives in Park City, Utah.

“My father was not volatile like Rip Torn’s character, but he had a similar strength and position and created a shadow I needed to emerge from,” Sachs said.

While his analysis may have helped him create exquisitely nuanced protagonists, some psychiatrists at a New York Psychoanalytic Institute screening were more interested in the director.

“They pointed out,” Sachs said, “that the structure of the story is mythologically Oedipal.”

“Squid and the Whale” opens Friday; “Forty Shades of Blue” is now in theaters.

© 2004 The Jewish Journal, All Rights Reserved
http://www.jewishjournal.com/home/preview.php?id=14778

THE SCHEDULES OF OTHERS

THE SCHEDULES OF OTHERS
There's a race of men that don't fit in.

JIM KNIPFEL
NEWS & COLUMNS
WWW.NYPRESS.COM | OCTOBER 12, 2005

I got off the train about ten on a Thursday night. It had been another of those trips that ended with me waking up at Coney Island. I'd been able to get back to where I belonged, and now all I wanted was to get home and sleep in a prone position.

As I approached the stairs, I heard a voice. "You've had a long day." The voice wasn't in my head. Instead, it had come from the stranger walking close behind me. I turned, and saw that the voice belonged to a small Indian man. He must have seen the weary question in my eyes.

"I saw you down here this morning," he explained. "You were catching the six o'clock train, going in the other direction."

There was an immediate flash of paranoia—had he been following me?—but it quickly faded. It had indeed been a long day, technically speaking. For me, anyway. I smiled weakly at him and headed up the stairs, then home.

Of late, I'd been listening to an audio version of On the Road while going to sleep at night. Wasn't liking it as much as I wanted to. Maybe it was that David Carradine was doing the reading for some reason. I don't know whether he was drunk during the recording, or if, for economy's sake, they decided to do one take only, no matter how badly he flubbed a line. In any event, it's not terribly inspiring. Beyond that, though, I've never latched onto On the Road. Not even when I was 19 or 20. I was certainly a fan of the Beats (most of them, anyway), but that book never grabbed me, despite several attempts. I'm not sure why.

I wasn't pining for the kind of freewheeling lifestyle Kerouac was describing (is that sort of life even possible anymore? I doubt it) so much as feeling some regret for so often locking myself into air-tight schedules.


I've come to identify a bunch of people I encounter on a regular basis whose schedules (for whatever reason) are as tightly regimented and Germanic as my own.

After seven in the morning and before ten at night, these people get lost in the crowd. Outside of those hours, though, they're easy to spot. It takes a few sightings, but once you've picked them out, they might as well be wearing sandwich boards or waving flags.

These are the people who prefer to operate during off-hours when streets are empty, sidewalks and trains quiet, and it's possible to move and breathe like a real human being.

It goes beyond that, though. These are people who, like me, have their days timed out to the minute. Not only do I pass them on my usual route every morning, I pass them at the exact same spot every morning. A certain tree or a certain corner. It took me awhile to notice that.

There was the slow, quiet old man who used to walk his two slow, quiet, white-muzzled dogs down the east side of the street when I was tapping my way in the other direction. Then he was only walking one slow, quiet, white-muzzled dog. I haven't seen him in a few weeks now, which makes me wonder. They're swell dogs.

Then there's the elementary school janitor who, every morning about 30 seconds before I reach that spot, pulls his car into the school's driveway and parks before getting out to open the gate. Every day he pauses long enough to allow me to tap past before getting back into his car to pull into the schoolyard.

There's the jackass on the subway platform who insists on standing just two or three feet away from me, no matter how empty the rest of the platform might be—then insists on shoving past me to get on the train first.

There was the ear-splitting subway preacher who used to recite the same sermon on the same car of the same train at the same time every morning. I only lost him by getting into a different car at a different time.

These are all people who, like me, arrive at the subway platform at the same time and stroll down to wait by the same post, or the same mark on the wall, or same broken tile. Because that spot, see, means they'll be getting off the train right where they need to in order to make the commute as convenient as possible. That's what most of these tics boil down to: convenience. Just doing what you can to get through it all as smoothly and painlessly as possible. Maybe for them, as for me, that means avoiding as many people as is possible.

(I'm sure there are as many other excuses out there as there are people who give them—but that's the excuse that works for me.)

Or maybe these others don't need to give excuses. Maybe they're not even aware that they're doing exactly the same thing at exactly the same time every day. I know recognizing my own pattern for the first time back when I was 19 or 20 led to some serious ugliness. Ugliness followed the second time I recognized it, too. And the third.

I think it's kind of interesting that, for as often as these others and I see each other and pass each other we never say so much as "hello."

The old man with the old dogs said hello once or twice, and I said hello back to him. He seemed very sad. Then it stopped. Maybe he felt the same fear that I did—that if we kept it up, it would become an obligation.

Which makes me think all the more that we are all out there at those empty hours for pretty much the same reason. And sad as it is, I'm glad for that.

Volume 18, Issue 41

© 2005 New York Press
http://www.nypress.com/18/41/news&columns/knipfel.cfm

Hey Gen Y, how about giving us a little credit?

Hey Gen Y, how about giving us a little credit?

By Julie Garisto
Published Wednesday, October 12, 2005
TampaBay.com > Hot Topics

I recently encountered a guy at New World who was all aglow from an Urban Outfitters purchase. The 26-year-old, 10 years my junior, showed off vintage Nikes that cost "only" $50.

I related that the green and yellow sneaks reminded me of ones from my childhood, and that they had my elementary school colors. He wasn't much impressed and went back to reading his Jack Kerouac novel.

I thought about his accoutrements later and wondered, "Where were the new ideas, youthful skepticism?"

I know. I sound like that old lady wagging her finger, but people my age popularized thrift fashion and rediscovered beat writers.

We "slacker" Gen-Xers still don't seem to get a whole lot of credit for our ideas and influence.

Yet, it is not such a bad thing to be an underdog. Pathos, after all, breeds character and art.

Case in point: Gen-Xers grew up in the malaise of recession and a crippling gas shortage. The first generation to grow up with divorce as the norm, we learned about sex from stoned-and-out-of-it houseguests.

It was the golden age of Pong, which we were lucky to play at our weekend dads' favorite bar. There were no 500 channels on TV. We played Red Rover outside until dusk with dirty clothes because our working moms didn't wash our Buster Browns.

Our circumstance bred a peculiar mix of rugged individualism, consumerism and Spartan resourcefulness. We spent time loitering in malls but most of it shopping at thrift stores.

This was the beginning of a huge cultural shift. As our elders went to the 100th final Stones concert and gave birth to today's obedient spenders, we galvanized behind the scenes.

Gen-Xers found havens outside mass culture, and as a result caused resurgences and new things to happen. We jump-started the Internet. We opened original, independent stores and businesses that brought back pedestrians to historical districts, like Tampa's Ybor City.

The thrift and do-it-yourself ethic spawned millions of new concepts, furniture pieces and apparel. Those styles wouldn't exist if it weren't for us, the unemployed dropouts who picked through Salvation Army bins.

Now young people, like the guy at New World, are following the creative lead of Gen-Xers and succumbing to the enticements of boomer capitalism.

A recent segment on 60 Minutes helped the sneaker beatnik scenario make sense. It explored economic and sociological data about how today's 20-somethings (and younger) consume more than any other youth culture to date, the first kids to grow up with Internet technology and cable TV. They're also group-oriented, conformist and high-achievers who seek constant supervision and approval. They grew up with attentive parents who kept them safe in car seats and extracurricular activities.

Given these facts, who'll be the next disgruntled movers and shakers behind the scenes? Are they going to have to yank us Gen-Xers out of retirement to do that?

Oh, that's right. We won't have pensions. We might as well.

- Julie Garisto is a writer/copy editor for tbt*. E-mail her at jgaristo@tampabay.com

http://www.tampabay.com/news/story.cfm?storyid=153632

Wabi Sabi Spirituality

Wabi Sabi Spirituality
Perfect in imperfection, bittersweet solitude--and an unexpected connection to Jesus' values

"That’s what Jack Kerouac did too."

Interview by Deborah Caldwell
beliefnet.com

If you’re like most people, you haven’t heard of wabi sabi. But you probably will. For the last few years, this quirky term has seeped into popular culture in the form of books, blog mentions, and the occasional article or mention in a design magazine. Some people call it the “new feng shui.” But that doesn’t give wabi sabi—and the spirituality that infuses it—nearly enough credit, since wabi sabi is its own ancient, yet very fresh, idea. It’s one of those intuitive concepts that you probably have to “get” through experience rather than through reading (which is why we’ve included the photo gallery on the right). In a nutshell, wabi sabi is a Japanese philosophy that teaches that beauty and wisdom are not "out there" to be discovered, but are instead here in this moment. Many of its concepts correlate with ideas of Zen Buddhism, because the first Japanese involved with wabi sabi were tea masters, priests, and monks who practiced Zen.

Author Richard Powell recently explained his appreciation for wabi sabi spirituality in an interview with Beliefnet managing editor Deborah Caldwell.

Could you define wabi sabi?

The words are old--they go back to the beginning of the Japanese language. Originally, wabi just meant poverty, and sabi meant loneliness, or solitude. The word wabi was first used to describe hermits and other people who went out into remote areas to contemplate nature. That idea is very important to Japanese culture.
The idea of solitude?

The idea of being alone, of being mindful, noticing nature and patterns, and the beauty of the natural world. Sabi is the feeling that goes along with that. It’s the simplicity, the appreciation of things that are fragile and changing--that is what wabi sabi means. It was used by the tea masters to perfect their alternative to fancy tea ceremonies in China. It was trying to capture the unique Japanese way of being in the world.

When did wabi sabi as a concept start in Japan?

The two words were put together by Basho, the haiku poet. They had been used separately and together up until that time, but he changed them. He changed the literary history of poetry. Prior to that, poetry had been in longer form. He took the very first part of the poem, the hoku, and he made that into a separate form. He said what he was trying to do was to capture wabi sabi. He helped people to see the importance of that beauty, and how it could be really moving.

So he invented the concept?

He didn’t invent it, but he took the ideas that were already there in the culture. He put them together, he put wabi and sabi together, and that’s really when it took off capturing the ethos of what it means to appreciate nature and the seasons, and just noticing them for what they are. He was influenced by zen ideas.

When did Basho live?

Basho was born in 1644 and died in 1694.

So the idea has been floating around in Japanese culture for a very long time.

Yep.

How did it migrate here, and when?

The first popularization of it was with the Beat poets.

Why?

Because they picked up on some of those ideas, though not calling them wabi sabi, because that term hadn’t been imported yet. But that’s when haiku first arrived in American culture. And actually, the Beats were a lot like Basho. He wandered through the Japanese countryside looking for inspiration. That’s what Jack Kerouac did too.

The term wabi sabi didn’t actually become part of American culture until the publication of Wabi Sabi for Artists, Designers, Poets, and Philosophers by Leonard Koren, in 1994. I’d been introduced to the ideas early on by writing instructors, but they didn’t have the words for it. I think what happened was the term “wabi sabi” helped us get a handle on it.

How is wabi sabi a spiritual path?

I’ve been thinking a lot about that, thinking about enlightenment and awakening, and what they mean in relation to wabi sabi. The idea of satori or kensho of enlightenment, a sudden appreciation for the way things are, is pretty close to a haiku moment--those times when you see things and you have an awareness you didn’t have before. And that’s spiritual.

So is wabi sabi spirituality like enlightenment, because you’re fully aware?

Right. I haven’t studied Zen, so I’m not saying it’s the same kind of enlightenment you would have after years of practice--but it is thekensho that momentary glimpse of something beyond yourself. The one word that often gets associated with wabi sabi is yugen which means the profound mystery of things.

One idea the Japanese had from early on was an appreciation of things’ ability to touch you or to move you. That’s the old idea, and I think that’s what Basho was looking at that was so important to him--wandering in the natural world and being inspired by it. He took that idea of things being able to inspire you, combined that with ideas behind these two words, and created a new, more profound idea.

Are you still a Christian?

Yes.

How do you combine wabi sabi spirituality with Christianity?

For me, truth is truth, no matter where you find it. Beauty is beautiful no matter where you find it. Part of wabi sabi spirituality is being open to that. The tea masters were the first ones to perfect the idea of being a wabi person—they believed someone who was wabi was not a poor person, but rather somebody who is free from attachment to wealth. And four of the first disciples of Rikyu, who created the tea ceremony, were themselves Christian. They recognized that being a wabi person had a lot in common with the gospels—Jesus’ teaching that the poor are blessed, for theirs is the kingdom of God.

A lot of Christians would be surprised to learn that there’s a connection.

A lot of my Christian friends have asked me about this, and they’re leery at first. They think wabi sabi is some strange Eastern theory. But as soon as you talk to people about it they say, “Oh, I know exactly what you’re talking about.” It’s just that we didn’t have the words or the language to describe that.

I was also interested in what you’ve said about C.S. Lewis and his idea of longing and how that relates to wabi sabi.

The haiku moment is that moment where you perceive something that’s beautiful, and you realize that it’s just temporary, but you can appreciate it in that moment, and it doesn’t have to be perfect, and it doesn’t have to last, but you’re there noticing it. Lewis had those experiences and wrote about them. He had the experience of seeing a bush in his yard and it reminded him of his childhood. He asked the question, “What’s behind that?” What he said was behind it was a longing. And that really is sabi. It’s receptivity and acceptance of the way things are.

Why is wabi sabi of such interest now in our culture?

I think it’s probably a maturing of something that’s been going on in our culture for a while. There’s been a desire to have a simpler life--the voluntary simplicity movement and back to the land ideas. But people who tried that found it was difficult to do consistently. You have to make a living, and keep going on with your life. The reason wabi sabi has caught on is that it’s something you can appreciate in everyday life. You don’t have to go back to the country. You can look for wabi sabi all around you and change the environment right where you are to make it more wabi sabi.


Tell us the story of your first wabi sabi moment.

I didn’t have any vocabulary for it, but I remember waking up in my safe house as a four-year-old child, and I didn’t have a concept that I needed to go anywhere, or be anywhere. I came out in the hallway, and walking down the halls, there was this shaft of sunlight coming through the kitchen window…There was dust playing in the light, that was probably the first time I’d seen that; the beauty of it was just amazing, and I was asking my mom what it was and I was getting this idea that dust is everything, and you’re all a part of it, it’s all around you. It was a beautiful thing.

And that idea stayed with you your whole life?

It did, and I never thought about why it was important until later, when I had the vocabulary to explore it.

How does wabi sabi differ from feng shui, which is a Chinese idea?

It does differ. Feng shui has a lot of application, and there’s some mysticism involved in it--whereas wabi sabi has to do with aesthetics more than feng shui does. The thing that attracted me to wabi sabi was the fact that there wasn’t a lot of mystical baggage to it. It’s a pure appreciation for the way things are.

When you use the word “mystical,” do you mean that feng shui encourages you to make your space around you be a certain way so that good things happen to you?

Right, and there’s probably some truth to that, so I’m not discounting it. I’m just saying that what I like about wabi sabi is being in the moment and appreciating things for what they are and not manipulating things--just letting things be.

Can you give us some examples from everyday life of things that are wabi sabi?

I have a chair--I’m looking at it right now--that my grandfather made. The things that make it wabi sabi are that it’s old, and has that depth, the patina. The arms are worn from people wearing away the wood. I’ve restored it and made it a part of my life, so for me it’s a connection with my grandfather and all the people who sat in that chair over the years.

Does something have to be old to be wabi sabi?

Most things are old that are wabi sabi because they’ve gained character that comes with age. But they don’t have to be, because pottery with crackled glaze can be brand new but it has the same qualities as the kind of bowl would that’s been there for a long time.

So it’s perfect in its imperfection?

Yeah.

Recently I was looking at some beautiful stereo equipment—it was white and sleek. But that wouldn’t be wabi sabi, right?

Yes, that’s right. In Japan there are four kinds of beauty. The beauty you’re describing is iki--refined, stylish. Whereas wabi sabi would be shaboi, a different kind of beauty.

How have you have learned to live wabi sabi?

I suffer from an anxiety disorder, and I think most people have a lot of stress in their life. Wabi sabi ideas contain a lot of the stuff that helps me deal with daily stress. Making time to appreciate nature--that’s the first part of it, the time factor. But then I also found there were lots of things--I’d be sitting in a business meeting, and I’d look out the window and there would be sparrows outside the window. Once you start to look for them you see them everywhere. I’ll be sitting in the bank and I’ll see a little girl playing in the bank line, or I’ll see an older woman leaning on her cane. And you start to appreciate all these things that are in your life that you didn’t see before.

The main job of living wabi sabi is to notice?

Yes, to find the appreciation for beauty in unlikely places.

One of the catalysts for me was writing haikus. I’d been a writer for many years, but hadn’t paid much attention to haiku. I found that when I was seeing these little glimpses, these little beautiful snapshots of life, I wanted to share that. I think part of wabi sabi is the tendency to trigger a desire to be creative.

Let’s say you live in a typical suburb outside a typical American city. You drive your minivan down a freeway to work, you’re taking your kids to soccer games, you’re connected to you your Blackberry or iPod and your life moves fast. What’s the advice you give someone--which is most Americans--who have these very fast, plugged in lives?

It’s not going to change for most of them, so one of the things I would say is that what wabi sabi did for me was help me have perspective. When you are so busy like that, you lose sight of what’s valuable and important. Because you’re so busy doing everything, you don’t have time to stop and appreciate things. What a wabi sabi mindset can do for people is give them mindfulness--give people an opportunity to see things that are happening while they’re busy. It’s a cliché, but seeing the sunset.

What if you saw an odd license plate or a strange jalopy on the freeway? Does that count?

Exactly, definitely. It’s about character and authenticity and things that are unique. Wabi sabi isn’t about anything that’s manufactured or normal. It’s a bit of eccentricity.

How can you live wabi sabi at work?

Work is more complicated, because you’ve got things that you have to do, but certainly you can use a different kind of inquiry. When you’re faced with a business problem, you simply ask questions and are open to alternatives. Instead of reacting to problems as they arrive, and feeling fearful about them, you could take that opportunity to say “What’s happening here? Let’s appreciate the situation rather than being scared or worried or anxious that we have to change it.” That ability to see things in a different way is very valuable to a business environment.

It has to do with the physical environment too. Making the work space more conducive to tranquility.

How?

The hardest thing for me is clutter. Part of it is just saying, how much of this stuff do I really need, and what can I do to make this space more calming? When you get a lot of clutter around, it clutters your mind too. Can I do something organizationally to make things run more smoothly, so I’m not anxious about it? Those kinds of things.

I notice a thread in your ideas that is somewhat anti-consumerist. Tell me about that.

I guess that’s probably true. When you start to appreciate some of the older things, you realize you don’t necessarily need the latest, newest gadget.I bought a new computer, but that’s going to do me for as long as I need. I don’t have to have the latest one.

But there is a flip side. For instance, decorating your home, or wearing fashion, are not necessarily bad when they’re new, because you are also creating beauty right?

Sure.

So how do you get the balance?

That’s a tricky one. You really have to ask yourself what you want to tell people with what you wear. If you are interested in presenting an image that has a certain kind of beauty, which I think most people are, they want to look good.And if wabi sabi is valuable to you, then you can think about what it means to have simple clothing, and clothing that is respectful to people.

Maybe this is an example. Last summer I was with a bunch of parents watching my 10-year-old son play a baseball game. It was a summer night, warm, perfect, a little humid. The grass was tall and green, and there was dust blowing from the kids running the bases. I turned to one of the mothers and said, “This is so great. It was summer and our kids are 10, and they’re playing baseball, and it’s a beautiful evening.” But it’s also temporary, passing.

Absolutely. That’s beautiful. A lot of us would see that out of the corner of our eyes, because we’re focusing on rooting for our sons, or seeing the competition on the field. But to be able to share that feeling with somebody beside you, that’s beautiful.

http://www.beliefnet.com/story/176/story_17661_1.html

Vietnamese nationals in France hold seminar on AO/Dioxin

Vietnamese nationals in France hold seminar on AO/Dioxin

Last updated: 21:59 - March 21, 2005
Nhan Dan newspaper
A seminar on the harmful effects of Agent Orange/Dioxin was held in Paris on March 18 by the Society of Vietnamese in France in co-operation with the Association of Vietnamese Youth and Association of Vietnamese Students in France.

General Secretary of the France-Vietnam Friendship Association, Marie Helene Lavallard and Vice President and General Secretary of the Vietnam Association of Victims of Agent Orange/Dioxin (VAVA), Tran Xuan Thu, representatives of the French Communist Youth Union, many Vietnamese nationals and French friends attended the seminar.

VAVA President Thu updated those gathered on the lawsuit filed by the Vietnamese AO/Dioxin victims against 37 US chemical producers. Thu expressed his gratitude to the Vietnamese community in France and French friends for their assistance to Vietnamese AO/Dioxin victims. He spoke highly of the support given by the French, American, and people all over the world for the Vietnamese victims' lawsuit at the US federal court in Brooklyn district, New York.

According to the French-Vietnam Friendship Association, tens of thousand of French people have signed in support of Vietnamese AO/Dioxin victims.

During the conference, Vietnamese and French youth proposed many plans to launch campaigns asking international friends to join efforts for justice for Vietnamese AO/Dioxin victims.

Pierre Garzon, representative of the French Communist Youth Union and Editor-in-chief of the "Vanguard" newspaper, said that members of the union are ready to stand side by side with Vietnamese youth and students in France in support of the Vietnamese AO/Dioxin victims' lawsuit. He said his union plans to co-operate with the Association of Vietnamese Youth in France to send representatives to the international festival of youth and students in Caracas, Venezuela, in August. From these, they hope to urge more international friends to support the Vietnamese victims in their lawsuit.

The French-language copies of the book "Agent Orange/Dioxin and Effects" by Nguyen Van Tuan were introduced to French readers for the first time at the seminar.

During its France visit, the VAVA delegation met with the France-Vietnam Friendship Association, the association of French republican veterans and war victims, the international democratic lawyers association and the international committee in support of Vietnamese victims of Ao/Dioxin. (VNA)

http://www.nhandan.com.vn/english/news/210305/vietnamese.htm

---------

About Nhan Dan newspaper

Nhan Dan newspaper, the Central Organ of the Communist Party of Vietnam, the voice of the Party, State and people of Vietnam, published the first issue on March 11, 1951 in the War Zone of Viet Bac during the Resistance War against French colonialism.

Nhan Dan newspaper continues the traditions of Thanh Nien (the Youth) newspaper which was founded by President Ho Chi Minh and published its first issue on June 21, 1925 and its successors Tranh Dau (the Struggle ), Dan Chung ( the People), Co Giai Phong ( the Liberation Flag), Su That ( the Truth).

Nhan Dan Daily has a circulation of 180,000 copies, Nhan Dan Weekend has 110,000 copies and Nhan Dan Monthly has 130,000 copies.

Nhan Dan editions are printed at 7 printing houses in Ha Noi, Ho Chi Minh City, Nghe An, Da Nang, Can Tho, Binh Dinh and Dac Lac. Nhan Dan newspaper is published nationwide as well as abroad. The first issue of Nhan Dan online was published on June 21, 1998, on website www.nhandan.org.vn.

Mr. Truong - Chinh and Mr. To Huu once were chairmen of Nhan Dan newspaper.
Nhan Dan newspaper’s editors-in-chief: Tran Quang Huy ( 1951-1953), Vu Tuan (1953-1954), Hoang Tung (1951 and 1954-1982), Hong Ha (1982-1987), Ha Dang (1987-1992), Huu Tho (1992-1996), Hong Vinh (1996-May, 2001) and Dinh The Huynh (from 6-2001).

Nhan Dan newspaper has friendship and cooperation relations with numerous newspapers in the world.

Nhan Dan newspaper’s head office: 71 Hang Trong St, Hoan Kiem District, Ha Noi
Tel: 8.254231-8.254232, Fax: 84-4-8.255593 |
Nhan Dan Online
Tel: 84-4-8.289489, Fax: 84-4-8.289432

Representative offices:

-Ho Chi Minh City: 40 Pham Ngoc Thach St, District No 3, Tel: 8.296876, Fax: 84-8-196887
-Da Nang: 2 Tran Quy Cap St, Tel: 8.22533, Fax: 84-51-822533
-Can Tho: 11B Hung Vuong St, Tel: 8.21338, Fax: 84-71-8.21338

Make visors mandatory

Make visors mandatory

By LYN COCKBURN
October 13, 2005
Thu October 13, 2005 www.edmontonsun.com
mailbag@edmsun.com

Hockey's back and I, like thousands of other Canadians, am ecstatic.

For all the huffing and puffing about "those greedy players" and "those stubborn owners" and "I'm only going to watch amateur hockey from now on," thousands of Canadians put their bums in the arena seats last week, particularly on Saturday. And thousands more planted themselves in front of their TVs, beer bottles, nachos, ribs and pizza in hand.

Instead of noshing, I crochet while watching hockey on TV. (An afghan will cost you $100 and there's a five-year wait.)

Surprisingly, some of my male friends don't understand, in spite of my patient explanations that crocheting is a soothing craft which is good for the blood pressure during overtime and the new shootouts.

It is also an excellent excuse for looking away momentarily during stupidly boring fights.

Speaking of fighting, there doesn't seem to be as much of it in the 2005 version of our national game.

I watched over four hours of hockey on Saturday night and did not see a single dumb fight. I did, however, almost finish a navy and cream afghan my friend, Rick, had requested months ago.

What I saw, particularly in the 5-4 Montreal win over Toronto was speed and skill - the kind too often sighted only in international games.

Fine stick handling and accurate downright flashy passing abounded.

The enthusiasm on the ice, in the stands and in my living room was palpable - and no wonder - viewers were treated to a dramatic game.

The 4-3 Edmonton win over Vancouver was somewhat slower, but still highly enjoyable.

Granted the new and some might say excessive penalty calling requires a bit of fine tuning, but if the lack, so far, of idiotic fighting is a result, then I'm all for it.

As a bonus, Don Cherry is back. I feel strongly that any man who wears a purple, black and white checked jacket in public is likely the sort who understands the principle of crocheting while watching hockey.

And to his credit The Don has backed off his opposition to the wearing of visors. ("Wimps and French guys" is how he described visor wearers on Jan. 24, 2004.)

The heart-stopping sight of Toronto captain Mats Sundin getting a puck in the face seven minutes into Toronto's opener last Wednesday may have influenced our Donald.

Fortunately, Sundin suffered a broken orbital bone above the eye and will be out for four to six weeks - a painful injury but better than losing his sight.

"I didn't see, really, for almost five minutes out of my left eye and that obviously makes you concerned," said Sundin, proving that understatement is one of Sweden's national sports.

And Sundin is within an inch of total commitment to wearing a visor from now on. "Definitely when I start playing I'm going to have to wear one for sure and hopefully I can continue it. That's my goal, for sure," he said in answer to reporters questions.

And remarking on making visors mandatory, Leafs GM John Ferguson said: "Personal choice versus safety, or comfort versus safety. It's an issue that in many ways remains unresolved.

"But I have encouraged those who want to wear one to do so, for sure."

Encourage isn't good enough, John. It has to be mandatory.

Just like helmets. Remember that fuss?

The wearing of helmets became law (with a grandfather clause) in the 1979-80 season accompanied by dire predictions that the game would be ruined, that wearing a helmet causes male genitals to fall off and that, because the head was now protected, there'd be a huge increase in high sticking.

Nobody got to say "I told you so." Helmeted players continued to procreate successfully and high sticking continued at much the same level because, until the new rules of 2005, the NHL was not prepared to deal with it.

So it will be with visors. There will be much gnashing of teeth, much complaining, and more worry about genitals (Note that Don Cherry while allowing it's OK to wear a visor still issued a warning: "But don't go around being a tough guy.").

Nevertheless, one day everybody will be wearing them. Visors will become normal and the matter will be forgotten.

At Thanksgiving dinner the other night, we discussed hockey, of course. And crocheting.

Of hockey, the two men and three women at the table agreed that its return is worth giving thanks for and that the mandatory wearing of visors is inevitable.

Of crocheting, one woman remarked: "Several of my male friends at university crochet - they make headbands and caps."

http://www.edmontonsun.com/News/Columnists/Cockburn_Lyn/2005/10/13/1259865.html

Walking WeekendS give one reader and her family a chance to walk in the past of Ponemah Mill

Walking WeekendS give one reader and her family a chance to walk in the past of Ponemah Mill

By BERNICE L. ROCQUE
For the Norwich Bulletin
Norwich Bulletin
66 Franklin St.
Norwich, CT
Go - Entertainment; - Thursday, October 13, 2005

Taftville and the Ponemah Mill loom large in my mother's memories of her girlhood. So, last year when my sister sent an e-mail about the upcoming "Walking WeekendS," I called right away for more information on the Ponemah Mill walk.

"How much walking is there on this tour?," I asked. "My mother is 84 and walks around, but probably couldn't do a long hike." There was a warm chuckle on the other end of the line. "The person leading the tour is in his mid-90s, so I think your mother will probably do fine."

My mother was excited and curious about the "surprise trip." As we drove from Norwichtown to Taftville on a beautiful October day, I revealed where we were going and asked if she knew the tour guide, Rene Dugas. "Oh, yes. I remember the name," she said. "I think he was older."

For the first part of the tour, 40 or so people filled every seat in the cozy meeting room at the Knights of Columbus Hall. Rene Dugas, a photographer and local historian, provoked laughter and questions as he shared stories and facts about Taftville and the Ponemah Mill.

Building a community

Since 1882, three generations of the Dugas family have operated a photography business in Taftville. While he spoke, photos that captured decades of life and work in this mill village circulated from table to table. Every now and then, my mother leaned over towards me, pleased she recognized someone in a photo. Dugas told us Taftville was a close-knit village -- everyone knew each other and looked out for each other.

Taftville was a planned community that benefited from a mill developments in Rhode Island and Massachusetts. According to "Working Water: A Guide to the Historic Landscape of the Blackstone River Valley," more than 90 cotton mills dotted the Blackstone River by the 1840s. Edward Taft, from Providence, and his group of investors saw the potential of the Connecticut site. Purchasing the land in 1865, they set out to create the largest cotton mill in the U.S.

The transformation of 600-acres of farm and swamp land 4 miles north of Norwich began in 1867. Taftville would offer everything needed for a thriving mill village, including housing and retail structures. The mill owners even provided the village with a constable and fire-fighting equipment.

The massive mill complex was built in stages. The investors named it Ponemah, an Indian word for "our future hope." The mill operations began in 1871, powered by the energy residing in the adjacent 30-foot drop in the Shetucket River.

To attract the mill's workforce, the owners developed a village of neat, look-alike white houses that were rented initially to a primarily Irish population. After a bitter strike in 1875, Taft decided not to hire back the Irish, instead recruiting French-Canadian families from the province of Quebec. According to Dugas, many newcomers would work in the U.S. textile mills in the winter and return to Canada in the spring to tend their farms.

A new life in Taftville

It was during the Civil War a steady influx of French-Canadians began to populate Rhode Island's mill corridor. My grandmother, Eugenie Duhamel, was born in 1881 to Canadian parents living in Slatersville, R.I. Samuel Slater, had revolutionized the production of cotton textiles in the U.S. and applied the technology in the Blackstone River Valley's earliest mills.

She met my grandfather, Alphonse Picard in canada at the turn of the century. Eugenie and Alphonse decided to come to the U.S. with their 12 children in 1924. My mother, Gabrielle, was only four, but still remembers the long train ride.

Once in Taftville, the Picards stayed for a week with the family of Joseph Heureux, before renting half of a duplex-style house on South A Street. From here it was only a short walk to the Ponemah Mill, where many in the family would work.

Though the seven-room duplexes were more spacious than most houses in Canada at the time, children here often slept three to a bed, according to Dugas. Growing up, when my sister and I would complain about having to share a bedroom, my mother would trot out the stories of Taftville.

Following the lecture, Dugas led everyone out to Second Street, the second street parallel to the mill complex. While helping us envision its bustling shops of yesteryear, he couldn't resist recreating his youth.

As we strolled down the street, my mother's eyes lit up as she read familiar words on a street sign. We decided to detour for a few minutes down South A Street. Considering how many years she had been gone and how structurally similar these village houses are, I was surprised how quickly she identified the house where she lived.

Rigors of mill life

My mother has often recounted what it was like to run a household that supported 10-15 people, without today's convenience foods and equipment. Food was cooked in huge pots and she remembers when all the laundry was washed by hand. Every day presented arduous and seemingly endless tasks for the women of the household. Just imagine having to iron everything for a family of this size, including all the bed sheets.

Despite the daily rigors, New England's mill towns offered a higher standard of living. So much so, that 900,000 emigrated from Quebec to the U.S. from 1840-1930.

One major incentive was a large family's collective mill income, including wages earned by the family's women and children, far exceeded previous farm income in Canada.

The Ponemah Mill was usually hiring and seemed to have a short memory. Dugas joked he was fired and rehired numerous times.

Until the Fair Labor Standards Act of 1938, it was common practice for children to begin working at a young age, often before completing grammar school. My grandparents did not see eye-to-eye on this issue. My grandmother wanted her children to finish school. With Eugenie's death in 1930, all hope by any of her younger children for a high school education disappeared.

When my mother, Gabrielle, went to work at Ponemah around 1935, the mill was still a hot, noisy environment. She worked the first shift, returning home at 3:30 p.m. or so to begin another eight-hour shift of household chores. Like many who worked in the mills, she lost the hearing in one ear.

Looking back

Today, she talks less about those things and more about how much she loved her job. She started out as a battery hand, delivering the reels of thread that fed the looms. Once a weaver, she managed 12 looms simultaneously. "What did you weave, Mom?," I asked her a few years ago. "Oh, all kinds of cloth," she replied.

Reflecting for a moment, she added, "I can remember weaving casket lining and lots of blankets. I also wove parachute material and a light-weight fabric used in airplane wings."

During the 1940s, skilled weavers like my mother made extra money through piecework rates. Years later when the subject would arise, my father would convey to us, with a mixture of pride and embarrassment, that my mother's income had been pretty important to them. After the war, he made $30 per week as an apprentice carpenter, while my mother was earning as much as $75 per week at Ponemah, a considerable paycheck in 1946.

As we gazed at the house on South A, she reminded me that she had met my father on those very front steps before the war. Mike had stopped by with a buddy who was visiting her sister. My father enlisted in the Marines in 1939.

As World War II unfolded, Gabrielle and her Mike would endure long periods of separation.

We rejoined the group. Dugas was leading everyone toward the congregational church. I took a photo of my mother in front of Ponemah's Building No. 1 where she had worked on the fourth floor.

Then, we all crossed the street, walking down behind the mill near the river, where Dugas explained how the mill's operations were powered by the Shetucket.

After the tour was finished, we slowly walked back to the car, chatting with a woman whose family had owned a shop in Taftville in the mill's heyday.

My mother said that she couldn't believe she left Taftville 60 years ago. In many ways, she didn't. And, neither did her children. I can almost hear the roar of the looms.

The 2005 Walking WeekendS will continue Friday in northeastern Connecticut and and south-central Massachusetts. Visit www.thelastgreenvalley.org for more information.

Originally published Thursday, October 13, 2005
http://www.norwichbulletin.com/news/stories/20051013/go/2211533.html

BeauSoleil lifts Cajun music to high art

BeauSoleil lifts Cajun music to high art

"You can't play this music like you were in the 1940s or 1930s, because we aren't. That wouldn't be true," Doucet says, noting that Cajun music in general has always evolved with the times. "You've got to be true to where you are now, and to realize that."

Details
BeauSoleil
When: 7 p.m. today.
Admission: $30.
Where: Club Cafe, South Side, Pittsburgh, PA
Details: 412-323-1919 or 412-431-4950.

By Alan Sculley
FOR THE TRIBUNE-REVIEW
Thursday, October 13, 2005

Michael Doucet, leader of the Cajun band BeauSoleil, touches on what he sees as the true, essential quality a music artist should possess.
"If you really are an artist, there is no boast," he says. "There is no pride, because you're doing it for other people. That's why it comes out like it does."

In a music business where selfish concerns seem to motivate many artists -- be it fame, money, acclaim or even just stubborn insistence on following one's own inspiration -- Doucet and BeauSoleil always have displayed a refreshingly selfless quality in their albums and live performances. They perform tonight at Club Cafe on the South Side.

In fact, the whole reason BeauSoleil came into existence was through Doucet's desire to keep alive a Cajun musical tradition that seemed in danger of disappearing in his home state of Louisiana. The music had been passed down generation by generation ever since the French Canadians relocated there in the 1750s after being forced out of Nova Scotia by the British.

By the time he was a high school senior, Doucet had become interested in Cajun music and culture. At the time, a push toward Americanization in the state meant that the native culture -- including its French language -- and its music were being discouraged in institutions such as schools.

In the mid-1970s, Doucet received a grant that enabled him to research Cajun music. He went right to the sources, meeting many musicians who had carried the music into the 20th century -- including Dennis McGee, Canray Fontenot, Amede Ardoin and Dennis and Dewey Balfa -- and making field recordings of their songs.

BeauSoleil was formed initially to play the songs by these 20th-century masters, and to try to make sure their contributions would not be forgotten. Their first CD, the 1977 release "The Spirit of Cajun Music," was a product of that goal.

In the years since, BeauSoleil, which includes Doucet on fiddle and vocals, his brother, guitarist David Doucet, accordionist Jimmy Breaux, drummer Tommy Alesi, percussionist Billy Ware and multi-instrumentalist Al Tharp, have gone far beyond serving as a vehicle to educate young people in Louisiana about their native music.

In fact, BeauSoleil now stands as the world's leading ambassador of Cajun music. The group members soon will reach their 30th year together, and during that span they've released more than 20 albums, been nominated for seven Grammys -- winning the award once, for their 1997 CD "L'Amour ou la Folie" ("Love or Folly") -- and have played major festivals worldwide as well as prestigious venues such as New York's Carnegie Hall.

Today, BeauSoleil can exist simply as a band living in the moment as Cajuns, making music that reflects their lives and influences and expressing thoughts and emotions they have at a given point of time.

A good example of this approach is the current BeauSoleil CD, "Gitane Cajun" ("Gypsy Cajun").

"The songs just kind of came out," Doucet says. "It wasn't trying to be anything, really; it wasn't trying to make a point. It's just kind of being us at this point of our development, with all of our influences and paying homage and respect to the musicians that we love."

Where many people have come to associate Cajun music with the accordion, "Gitane Cajun" shows that BeauSoleil continues to be rooted in the acoustic string band sound that was prevalent during the first half of the 20th century.

To be sure, there are accordion-based songs, such as the spirited romps "Bye, Bye Jolie" and "Lena Mae." But Doucet's accomplished fiddle playing fuels songs such as the rousing "Peut Pas Me Refuser," the loping, country-inflected "La Flech d'Amour" and the cover of Fontenot's lovely ballad "Malinda." David Doucet's distinctive finger-picked acoustic guitar, meanwhile, spices several songs, including "Me and Dennis McGee" and the aforementioned "Bye, Bye Jolie."

At the same time, "Gitane Cajun" is hardly a historical document. Like the group's other CDs, it has a sound that is immediately identifiable as BeauSoleil's, and the music is played with a spirit that feels absolutely contemporary and alive.

"You can't play this music like you were in the 1940s or 1930s, because we aren't. That wouldn't be true," Doucet says, noting that Cajun music in general has always evolved with the times. "You've got to be true to where you are now, and to realize that."

http://pittsburghlive.com/x/tribune-review/entertainment/music/s_383160.html

Thwarting Great Expectations

Thwarting Great Expectations
RICK JOHNSON, CHARLES PASCAL AND MARILIES RETTIG
Oct. 13, 2005. 01:00 AM
Toronto Star

You don't need a crystal ball to get a sneak peek into Canada's future. Just step into any one of the urban schools in the Greater Toronto Area, Windsor, Hamilton, Kitchener-Waterloo, or Ottawa and witness first-hand how immigration is set to become the driver of labour force and population growth by the end of the decade.
Already, in Toronto schools alone, one-third of the students were born outside Canada and more than 60 per cent of recent immigrants do not speak English or French at home.
Immigration is hardly a new reality in Canada. What is new is that our schools are becoming a microcosm for the growing gap between Canada's reputation for demonstrated and respectful support for immigrant communities and the reality that faces far too many of the newly arrived.
So, as the federal and Ontario governments put the finishing touches on a settlement and immigration agreement, it is our sincere hope that Ottawa demonstrates its intention to play a significant role in addressing the vital educational needs of immigrant children entering the provincial school system.
Yes, we know about provincial jurisdiction regarding education. This needs to be an exception.
The biggest assault on our future is what's happening to immigrant students. Children of today's new arrivals from non-English or non-French language countries face a lack of critical second language support that is unpardonable.
Traditionally, schools in Canada have helped to ensure that the next generation will take off and thrive, building on the achievements of the previous one.
But, despite the resources mounted to respond to the need, shamefully the supports available in the school system are nowhere near enough.
And now the stakes have been raised because of a renewed federal plan to achieve the goal of raising annual immigration levels to 1 per cent of the population over the next five years. This ambitious target — about 340,000 new immigrants each year — has long been established as critical to Canada's success in the face of all-time low birth rates, an aging population, and a shortage of skilled workers.
It also means that thousands of additional immigrant students will arrive in schools in the major cities of Ontario over the next five years.
The stark reality is that our schools do not have the range of resources to respond effectively to this influx of new Canadians. For those requiring second language supports, and those already in the system who need far more than we can currently give them, an urgent response is called for.
We already know students with ESL needs are two to three times more likely to drop out of high school than the general student population. In Ontario, Education Quality and Accountability Office (EQAO) tests indicate that ESL students lag far behind.
While the Ontario has increased its level of funding for education, the needs of immigrant children present a pressure that requires major support from the federal government, which makes the decisions about the flow of immigration to the provinces (except for Quebec). The Canadian government must step up now to recognize the role of schools as a key point of opportunity for newcomers.
It is often said that our future depends on the life chances we provide for our children. It is time we treated our new immigrants as a resource to be supported and developed, and to focus with urgency, and as a matter of national priority, on the needs of their children. Their lives and futures are at stake.
Rick Johnson is president of the Ontario Public School Boards' Association, Charles Pascal is executive director of the Atkinson Charitable Foundation and a former Ontario deputy minister of education and Marilies Rettig is president of the Ontario Teachers' Federation.
http://www.thestar.com/NASApp/cs/ContentServer?pagename=thestar/Layout/Article_Type1&c=Article&cid=1129112130638&call_pageid=968256290204&col=968350116795