February 10, 2014
Multiple choice, true/false, fillintheblank and short answer
Know terms, arguments, and explain an example for everything
Define and explain myth? Use an example, or counterpublics
Anarjuat had problems with funding, it had explicit funding for aboriginal Canadian
projects but was restricted within that.
Focused on telling a legend of the past, also focused on telling history
LMOP: focused on telling stories of the present
Folklore and Festivals
LMOP focuses on a festival event with food, little dancing, language classes,
Anarjuat focuses on folklore telling previous stories, customs, etc.
What are the structures of German folk tales, characters that reappear? They’re not
interested in that but rather in the ways that folkloric festivals are social actions
The readings focus on what folkloric does
Audience: meaning and action taking place
Folk, tradition, and nationalism: these links between describing something or searching
for something of these subjects.
Mackey draws on her fieldwork mostly in relatively small town festivals around the
Canada day festivals. The festivals she looked at, foregrounded white culture and ex
nominated it (Barthe myth is part of exnominating bourgeois culture, its now called
‘Ethnic’ culture objectified
Often involves generalizing, this is her main argument
She looks a different festivals in towns
Elmford ‘Lakefront Festival’ and “national Neighborhood Party’
Attended mostly by white middleclass families
Activities like strawberry socials not marked as ‘traditional AngloCanadian’
Dances of other ethnic groups often labeled ‘folkloric’ or ‘traditional’
Sponsored by gingerale
Had events located at the lake front sale boat races, barbeques, dance
Had a large attendance of 80k people over three days. It tells us that this festival named after a celebration of the local (lakefront),
is in most part focused around things that are not called white but are
generally understood to be white cultural practices.
Federal MP’s speech focused on unity.
This festival was a white festival, but it wasn’t named as such.
Mackey argues is that by looking at the participation and the way in which different
things are labeled, we can see different cultural identities.
Elmford: Canada Day Festival
Organized by Elmford Multicultural Council
Racial and ethnic mix of participants
Celebration of Canadian citizenship and multiculturalism
‘Culture’ as ‘color’ and as consumable
She says there are some similarities in the way that ethnic culture is portrayed in both of
theses festivals, in this festival it was seen as consumable (as an object, a dance, a food,
and you can go around and consume different cultures).
This festival was focused on pluralism but were different cultures were
The first festival was focused on local identities, that they are naturally white identities;
the second presents this idea that national, multicultural identifies are the developed
Rockville: Canada Flag Day, 1812 reenactments
White middleclass families mostly attended it
Mackey wants to show another aspect as managing diversity, managing the presentation
of aboriginal Canadians.
Mackey was interested in seeing if there are people that are playing the native fighters
who were involved in these battles? The part of native peoples in this kind of military
history is absent.
Mackey suggests this reenactment can we be seen in two ways: reclaiming ties to a
family that has been erased by racism or a away of appropriating identities
Each festival presents different view about what Canadian nationalism Is about, but Its
focused is that Canadian nationalism should be celebrated.
Handler Quebec and Folk Societies
Handler is interested in the case in which what is trying to be the dominant identity is
Folks society become the focus of nationalist development.
Mackey is looking at Southern Ontario (English Canadian culture), Handler is interested
in the contested nationalism of Quebec,
French Canadians within the context of the larger state.
Handler is interested in the rising nationalism postWWII and the objectification of
He did some ethnographic (seeing things, interviews, experiencing) but also
does analysis of policies, and various historic stories. The main argument is that within the context of this nationalist movement, culture as a
thing, becomes a thing.
It becomes objectified, something you can point to.
Handler argues that the idea of a folk society are partly invented, the idea of tradition is
The idea that the gigue is a traditional dance and the other dances are not is
in fact the invented tradition. The choosing of one practice as tradition and
leaving behind other things as nontraditional is the invention.
Part of the invention of tradition, was that there was a stable society at one point where
things didn’t change and now it has changed, so lets go back and find the practices of that
The idea is that is that this is intended to connect Quebequoi with their roots.
Handler argues that this was part of the institutions that were objectifying rural folk
While the visitors were supposed to be experiencing their roots, it was also changing the
lives of the host families:
1. Economically: tourism was becoming a business for them. Sometimes it
brought in more income than farming.
2. View of own practices: changed the perspective of their practices, they began
to see them from a distance. Began to see the things they were used to doing, like
having certain kinds of parties as something that was a tourist attraction.
Lauriers and the Gigue
How do we see these changes of the economic structures and also folk practices,
understood by those doing them.
The Lauriers are a farm family in Beauce County, south of the Quebec City
Reveillonparty after Midnight Mass: go to mass at midnight on Christmas eve and then
you have a party.
Composed of the extended family plus guests
Dancing, playing cards
He talks about Mr. Laurier playing his harmonica and couples dancing.
Individual dancers did the gigue
It is in the proce