The French in Canada: a "Distinct" Society
The French in Canada: a “Distinct” Society
Return from the Harvest Field by Marc-Aurèle de Foy Susor-Coté, 1903 (National Art Gallery of Canada)
—ooo—
The Treaty of Paris, signed on 10 February 1763, was a tragic event for the citizens of New France, the Canadiens. Jacques Cartier discovered Canada in 1534, and Port-Royal (Acadie) was settled in 1605, three years before the city of Quebec was settled. Therefore, in 1763, Nouvelle-France…
View On WordPress
1 note
·
View note
The deeply moralist tone that a lot of discussions about media representation take on here are primarily neoliberal before they are anything else. Like the shouting matches people get into about “purity culture” “pro/anti” etc nonsense (even if I think it’s true that some people have a deeply christian worldview about what art ought to say and represent about the world) are downstream of the basic neoliberal assumption that we can and must educate the public by being consumers in a market. “Bad representation” is often framed as a writer’s/developer’s/director’s/etc’s failure to properly educate their audience, or to educate them the wrong way with bad information about the world (which will compel their audience to act, behave, internalise or otherwise believe these bad representations about some social issue). Likewise, to “consume” or give money to a piece of media with Bad Representation is to legitimate and make stronger these bad representations in the world, an act which will cause more people to believe or internalise bad things about themselves or other people. And at the heart of both of those claims is, again, the assumption that mass public education should be undertaken by artists in a private market, who are responsible for creating moral fables and political allegories that they will instil in their audiences by selling it to them. These conversations often become pure nonsense if you don’t accept that the moral and political education of the world should be directed by like, studio executives or tv actors or authors on twitter. There is no horizon of possibility being imagined beyond purchasing, as an individual consumer in a market, your way into good beliefs about the world, instilled in you by Media Product
878 notes
·
View notes
also a good way to go into fantasy society worldbuilding or just worldbuilding in general is just to remember "no animal is inheritly evil, no human is inheritly cruel and deserving of punishment for being alive, and no species is deserving of a death penalty simply for how they look. no matter what."
like. if you have a species that say. is being ruled by an evil overlord and as such rules under a very violent society. however if person of that species is taken outside of this society, they can become a better person and learn from their misdeeds. if a member of the species isn't raised inside the walls of this violent society, they'll turn out just how their parents raise them, not how the society expects them to act.
but if you have a society where the species inside of it is "inheritly" seen as evil or stupid, where even raising a child out of this environment they are still mean no matter what. stop. that does not make sense. that gives off a very weird message. it's way more compelling and thoughtful if you state that its an upbringing, or a society, that makes someone who they are, not that its "inherit." holds up hands. back away from the stage a little. no one is inherently evil no matter what even if you dont like them. and especially even if you dont find them pretty or "cool."
21 notes
·
View notes
All this Himbo prelims thing is making me re-evaluate a lot of characters, it's really fun! Like, is Chen Yi kind enough to considered a himbo? Imp, no. Cao Weining however, now that I'm thinking about it, fits the definition pretty well. Which makes him and Gu Xiang a himbo-for-himbo couple! Power to them!
And I'm discovering other characters too!!
Anyway I'm having a lot of fun, wanting to say thank you for organizing this! (and thank you to everyone who submitted characters!) <3
Yes! I studied philosophy in school so I've got a lot of experience in the whole process of writing a comprehensive definition of something and figuring out what does or does not fit within that definition. and it's really fun to take fandom terms like himbo and treat them with the same level of seriousness and really analyze if a character fits into that definition or not. It is really interesting for characters who at first blush seem to fit until you really look at them and hold them up to your definition! And characters who you would not think of at all until you really look into it and realize that they fit perfectly!
Also yes Cao Weining and Gu Xiang being himbo4himbo is something that never once crossed my mind until this bracket and now I love them even more.
And you're welcome!!! I love organizing things like this!!! It's very fun for me!!! I'm also so glad that you're finding new characters through this!!! That's very cool!!!
10 notes
·
View notes
Vidal [...] emphasizes the close relationship that existed between the Louisiana settlement [at New Orleans] and the Caribbean island [Haiti, the colony of Saint-Domingue] during the former’s French colonial period (1718-69). It has become a bit of a popular adage to describe New Orleans as the northernmost port of the Caribbean, but Vidal’s Caribbean New Orleans: Empire, Race, and the Making of a Slave Society demonstrates the substance behind these claims. [...] New Orleans is the missing link, a late-forming city that largely inherited its founding ideas, practices, peoples, plants, and laws from its longer-established imperial neighbors [Spain, France, Britain, the United States]. It thus offers the ideal case study in which to consider how colonies around the Americas developed in conversation with one another [...].
Vidal convincingly argues that New Orleans was a “slave society,” or a settlement in which racialized slavery informed every part of everyday life from its inception, whose physical construction was done alongside the “construction of racial categories” (p. 1).
This is an important shift within Louisiana historiography, which has long stood by [...] [the] argument that early New Orleans offered the semi-unique example of a “slave society” devolving into a “society with slaves.” Abandoned by the French following the spectacular failure of the Compagnie des Indes, the standard story goes, New Orleans became an isolated backwater until the 1770s, struggling to survive and permitting, out of sheer need, less disciplined contact between residents of European, Indigenous, and African birth and descent. [But] Vidal, in contrast, shows that, while Louisiana struggled to create a full-fledged plantation economy during the French era, this did not prevent its capital from organizing itself along the highly stratified lines of the Caribbean islands.
---
Furthermore, she argues, because New Orleans did not see many new residents after 1731, free or enslaved, and because it was a smaller settlement, white inhabitants were able to build upon these ideas in a relatively stable environment - focusing much of their energies on surveilling, containing, and disciplining the enslaved and free persons of color (p. 26). [...]
Vidal especially points to the 1729 Natchez attack and ensuing Natchez Wars [against Indigenous peoples] as pivotal moments in the militarization of white New Orleanians [...]. Subsequently, a scrupulous supervision of racial boundaries became the norm for the rest of the French era and fostered “a sense of community among white urbanites” (p. 141).
Chapter 3 takes readers to the streets, levees, and other public spaces of New Orleans, where whites sought to sculpt the privileges of “whiteness” against both residents of African birth and descent as well as one another. Elite men and their wives scuffled over the best seating at church in an effort to recreate France’s ancien régime culture; socially lower soldiers and nonslaveholders, meanwhile, carefully guarded their weaker claims at mastery through street violence that frequently targeted the enslaved and free individuals of color. [...] Beginning with a careful reading of census categories, Vidal traces how distinctions between European settlers [...] were increasingly replaced with those centered exclusively on race by 1763. These efforts were paralleled by segregating practices in other domestic spaces. Close interactions, then, as Vidal forcefully shows, effectively strengthened, rather than weakened, urban racial hierarchies. [...] [Vidal then] follows the ways in which the demographically diverse workforce of the early colony made up of white indentured servants, convicts, and soldiers in addition to enslaved Africans - gave way to associations of difficult and degrading labor limitedly with the enslaved. [...]
---
French Louisiana inherited racial categories from the Caribbean but adjusted them to fit local needs, experiencing “not so much a loosening, but a more complex transformation” of its racial regime, largely through violence (p. 371).
Vidal documents how the Superior Council utilized targeted prosecutions and punishments to increasingly “imprint terror and instill obedience” on the enslaved (p. 390). [...] [The book] thus details a society in which racial hierarchies were asserted and supported through both top-down and bottom-up policies and practices, as “no social institution or relationship was left untouched by race” (p. 504).
To this end, Vidal speaks to important conversations by historians of enslaved women in the British Caribbean, including Jennifer Morgan and Marissa Fuentes. These authors have used a similarly wide range of sources [...] [and] archives to underscore the invasive nature of colonial racism. [...] [I]n part [...] Vidal’s [chapters work] to decouple lower Louisiana history from the fur traders of New France [Ontario/Quebec, and the watersheds of the Mississippi/Missouri rivers] and to reattach it to the planters of Saint-Domingue [in Haiti and the Caribbean]. [...] Combing through administrative papers, censuses, laws, parish registers, correspondence, and judicial records from both sides of the Atlantic, readers will get a sense that there is little Cécile Vidal has not seen or considered. [...] Her book will prove essential reading [...] and it hopefully will convince an even wider audience [...] [to engage with] comparative, cis-Atlantic, and transatlantic studies of imperialism, race, and slavery.
---
All text above by: Kristin C. Lee. "Review of Vidal, Cécile, Caribbean New Orleans: Empire, Race, and the Making of a Slave Society". H-Atlantic, H-Net Reviews. January 2022. [Bold emphasis and some paragraph breaks/contractions added by me.]
17 notes
·
View notes
do I have permission to pretty please with a cherry ontop print a photo of you out to tape to my favourite teachers whiteboard? We basically hold a pride club in there and everyone brings in a photo of a cool person to be the 'overseer' (it makes us feel better about getting hatecrimed by younger years for our swag) and it's my turn this week-
I mean zure. I might not be the bezt overzeer zeeing az I am a demon but I did protect a whole azz civilization for quite e bit zo go for it. Been a boring week.
Alzo, if younger yearz make fun of ya juzt fucking pick them up and throw them. Workz juzt fine. Or throw back the zame ztuff they tell you at them. Even juzt ztaring at them workz.*
7 notes
·
View notes