Today we continue our Canada 150 miniseries with a look at perhaps the most significant piece of Canadian legislation since Confederation: the 1982 Charter of Rights and Freedoms. Section two of the Charter lists what are called the “fundamental freedoms,” including for example freedom of religion, freedom of association, freedom of expression and – importantly for our purposes – freedom of conscience. Many constitutional disputes in Canadian jurisprudence have tested the limits of freedom of religion. But as Canada becomes more and more secularized, the focus may well shift to freedom of conscience, which would thereby rise to greater prominence in Canadian politics.
In this installment of The Provocateur I talk to Brian Bird, a DCL student in the Faculty of Law at McGill University, to explore the history and theory of freedom of conscience, which he dubs “the forgotten freedom.” We discuss what freedom of conscience is and how it can be distinguished from freedom of religion; the nature of freedom of conscience before and after the Charter came into effect; the limits of freedom of conscience; and the future of “the forgotten freedom” in Canadian society.
You can listen to the podcast here:
Brownlee, K. (2012) Conscience and Conviction: The Case for Civil Disobedience. Oxford: Oxford University Press.
Waldron, M. A. (2013) Free to Believe: Rethinking Conscience and Freedom of Religion inCanada. Toronto: University of Toronto Press.
Vischer, R. K. (2010) Conscience and the Common Good: Reclaiming the Space Between Person and State. Cambridge: Cambridge University Press.
Lisbon is probably best known today as one of the cultural capitals of Europe, but it is also remembered as the victim of one of the deadliest and most powerful earthquakes ever recorded in European history. The disaster struck on 1st November 1755, registering an estimated 8.5-9.0 on the modern moment magnitude scale. It triggered fires and a tsunami, in the end claiming as many as 100,000 lives. The catastrophe was not just a literal earthquake, though; it was also a cultural earthquake, as it brought simmering religious tensions to the fore, threw Portugal’s imperial ambitions into disarray and even arguably changed the course of the Enlightenment in the latter half of the 18th century.
Today on The Provocateur I interview Ryan Nichols, associate professor of philosophy at California State University Fullerton, to discuss the cultural aftershocks of the 1755 Lisbon earthquake. We explore the historical context of Lisbon and Portugal before the earthquake; the immediate effects of the disaster on Portuguese politics and society; discussions of the earthquake by 18th-century philosophers including Voltaire and Rousseau; how Ryan’s research in the cognitive science of religion can help explain the aftermath of the quake; and the wider cultural reverberations of this episode for the history and philosophy of science.
You can listen to the podcast here:
Araujo, A. C. (2006) ‘The Lisbon Earthquake of 1755 – Public Distress and Political Propaganda’, E-journal of Portuguese History 4(1), article 3.
Braun, T. and J. Radner (eds.) (2005) The Lisbon Earthquake of 1755: Representations and Reactions. Oxford: Voltaire Foundation.
Chester, D. K. (2001) ‘The 1755 Lisbon Earthquake’, Progress in Physical Geography 25(3), pp. 363-383.
Dynes, R. R. (2000) ‘The Dialogue between Voltaire and Rousseau on the Lisbon Earthquake: The Emergence of a Social Science View’, International Journal of Emergencies and Disasters 18(1), pp. 97-115.
Festinger, L. et al. (1956) When Prophecy Fails: A Social and Psychological Study of a Modern Group That Predicted the End of the World. Minneapolis, MN: University of Minnesota Press.
Gutscher, M-A. (2004) ‘What Caused the Great Lisbon Earthquake?’ Science 305(5688), pp. 1247-1248.
Kelemen, D. (1999) ‘Why Are Rocks Pointy?: Children’s Preference for Teleological Explanations of the Natural World’, Developmental Psychology 35, pp. 1440-1453.
Marques, J. O. A. (2005) ‘The Paths of Providence: Voltaire and Rousseau on the Lisbon Earthquake’, Cadernos de Historia e Filosofia da Ciencia 3(15), pp. 33-57.
Neiman, S. (2004) Evil in Modern Thought. Princeton, NJ: Princeton University Press. (For a critique see Nichols 2014, below.)
Nichols, R. (2014) ‘Re-evaluating the Effects of the Lisbon Earthquake on Eighteenth-Century Minds: How Cognitive Science of Religion Improves Intellectual History with Hypothesis Testing Methods’, Journal of the American Academy of Religion 82(4), pp. 970-1009.
Pereira, A. S. (2009) ‘The Opportunity of a Disaster: The Economic Impact of the 1755 Lisbon Earthquake’, The Journal of Economic History 69(2), pp. 466-499.
Rousseau, J-J. (1967) ‘Letter to Voltaire, 18 August 1756’, in Correspondance Complète de Jean Jacques Rousseau, vol. 4, ed. J. A. Leigh, trans. R. Spang, 37–50. Geneva, Switzerland: Voltaire Foundation.
Voltaire (2000 ) ‘Candide, or Optimism’, in Candide and Related Texts, ed. and trans. D.Wootton, 1–83. Indianapolis, IN: Hackett Publishing.
We continue our month-long Canadian miniseries, in honour of Canada 150, with a critical assessment of one of the most important dynamics in the country’s history: the relationship between the indigenous and European peoples of present-day Canada, which remains a source of ongoing injustices. Though orthodox Canadian history might stress the nation’s relative youth – being traditionally created in 1867 – the story of Canada arguably begins centuries before, when humans first migrated into North America. Contact with European explorers in the 18th and 19th centuries led almost inevitably to interbreeding between indigenous and European people, which in turn resulted in the category of “Métis”. Yet the apparent simplicity of its definition belies a host of anxieties around race, assimilation, integration and Canadian identity in the late 19th and early 20th centuries, as Canada engaged in a process of nation-building.
On today’s episode of The Provocateur we are joined by Jennifer Hayter, who is currently completing a PhD in History at the University of Toronto, to discuss the history of the relationship between the Métis and the Canadian state. We cover the origins of the term “Métis” as a category; the rise of Métis nationalism in the late 19th century (especially the role of Louis Riel); the significance of the Métis in Manitoba and British Columbia; and the continuing ramifications for Métis politics today.
From its mysterious origins deep in the rainforests of Central America to the gluttonous foodstuff we all know and love today, chocolate (not to mention its parent cocoa) has been an integral part of human society for centuries. The Aztecs used cocoa in rituals and as a form of currency as well as for nourishment. In early modern Spain, Catholic theologians argued over whether drinking chocolate could be seen to break the ecclesiastical fast. Chocolate pioneers in the nineteenth century promoted it as an alternative to alcohol, in keeping with the temperance movement that was all the rage at the time. Even in the modern world it has provoked strong emotional perceptions, from innocent treat to sexualized indulgence to junk food. Chocolate is a symbol of global inequality, cultural mores and social anxieties about health, religion, morality, sexuality, race and gender.
This week on The Provocateur we are joined by Kristy Leissle, a lecturer in the School of Interdisciplinary Arts and Sciences at the University of Washington Bothell, to discuss the cultural politics of chocolate. We talk about the history of chocolate from the Aztecs to the present, the politics of chocolate branding (using some rather tasty examples) and the future of the chocolate industry in an age of global climate change. Hopefully after listening to this episode you will never look at a chocolate bar in the same way again!
You can listen to the podcast here:
These are images of the chocolate bars discussed during the show, for reference:
Allen, L. L. (2009) Chocolate Fortunes: The Battle for the Hearts, Minds, and Wallets of China’s Consumers. New York: American Management Association.
Beckett, S. T. (2008) The Science of Chocolate. Cambridge: The Royal Society of Chemistry.
Coe, S. D. and M. D. Coe (2013) The True History of Chocolate, third edition. London: Thames & Hudson.
Forrest, B. M. and A. L. Najjaj (2007) ‘Is Sipping Sin Breaking Fast? The Catholic Chocolate Controversy and the Changing World of Early Modern Spain’, Food and Foodways 5(1-2), pp. 31-52. [See also the rest of this journal issue.]
Jones, C. A. (2013) ‘Exotic Edibles: Coffee, Tea, Chocolate, and the Early Modern French How-to’, Journal of Medieval and Early Modern Studies 43(3), pp. 623-653.
Leissle, K. (2018) Cocoa. Cambridge: Polity Press (in the ‘Resources’ series).
Mintz, S. (1985) Sweetness and Power: The Place of Sugar in Modern History. New York: Viking-Penguin.
Norton, M. (2006) ‘Tasting Empire: Chocolate and the European Internalization of Mesoamerican Aesthetics’, American Historical Review 111(3), pp. 660-691.
____ (2010) Sacred Gifts, Profane Pleasures: A History of Tobacco and Chocolate in the Atlantic World. Ithaca, NY: Cornell University Press.
Richardson, B. (2015) Sugar. Cambridge: Polity Press (in the ‘Resources’ series).
Robertson, E. (2009) Chocolate, Women and Empire: A Social and Cultural History. Manchester: Manchester University Press.
Ryan, O. (2011) Chocolate Nations: Living and Dying for Cocoa in West Africa. London: Zed Books.
Satre, L. J. (2005) Chocolate on Trial: Slavery, Politics, and the Ethics ofBusiness. Athens, OH: Ohio University Press.
This episode of The Provocateur kicks off a special month-long miniseries to coincide with Canada 150: a series of celebrations to mark the 150th anniversary of Canadian Confederation. While it is frequently derided as the backyard of the United States, Canada possesses a rich, complex and colourful history; today it is rightly celebrated as an outward-looking and multicultural nation. Yet its spirit of progressive pluralism belies the stinging legacies of both indigenous dispossession and the oppression of racial and ethnic minorities. Some of the darkest episodes of Canada’s recent past can be found in the Chinese Exclusion Act, as well as Japanese internment during WWII. Though Canada sought to establish itself as a humanitarian power in the postwar period, it continues to be haunted by the injustices of history.
To discuss the history of humanitarianism and immigration in Canada, The Provocateur is joined today by Laura Madokoro, who is assistant professor in the department of History and Classical Studies at McGill University. We explore the history of anti-Chinese and anti-Japanese sentiment in nineteenth and early twentieth century Canada, the relationship between humanitarianism and settler colonialism, the significance of the Indochinese refugee crisis for Canadian foreign policy and the amazing story of the first official refugees from China to Canada in 1962. Finally we bring our discussion up to the contemporary moment, with the provocative question of whether Islamophobia is the new yellow peril.
You can listen to the podcast here:
Correction: The episode is mentioned as being the second in the Canada 150 miniseries, as it was still scheduled as such at the time of recording. However due to unforeseen circumstances, it will now be broadcast as the first episode. Apologies for the oversight.
Gatrell, P. (2013) The Making of the Modern Refugee. Cambridge: Cambridge University Press.
Madokoro, L., F. McKenzie and D. Meren (eds.) (2017) Dominion of Race: Rethinking Canada’s International History. Vancouver: University of British Columbia Press.
Mar, L. (2010) Brokering Belonging: Chinese in Canada’s Exclusion Era, 1885-1945. New York: Oxford University Press.
Roy, P. (2010) The Triumph of Citizenship: The Japanese and Chinese in Canada. Vancouver: University of British Columbia Press.
Yu, H. (2015) ‘Conceptualizing a Pacific Canada Within and Without Nations’, in Dubinsky, K. et al. (eds.) Within and Without the Nation: Canada’s History as Transnational History. Toronto: University of Toronto Press.
China remains one of the world’s oldest, richest and most enduring civilisations, stretching back thousands of years. Among its many contributions to the world history of ideas is the Confucian school of thought, which could arguably be said to be the cornerstone of Chinese culture. Even as Mao strenuously repudiated Confucian ideals in the 20th century, the legacies of Confucius and his followers can still be found in Chinese society today: for example, the emphasis on filial piety, harmony and social stability. Confucianism has even been claimed to be the bedrock of a ‘pan-Asian’ identity, as part of the debate on Asian values. These currents might suggest that if we want to understand the Chinese mindset both then and now, we should try to examine Confucianism more closely.
This week on The Provocateur I talk to Loubna El Amine, assistant professor of political science at Northwestern University, to discuss her take on Classical Confucian political thought. We start by thinking about why Confucianism matters in the context of studying non-Western thought, before going on to discuss more specifically the work of Confucius, Mencius and Xunzi. Then we talk about Loubna’s radical new interpretation of Confucianism, which stresses the importance of hierarchy, status and order in the Confucian worldview, as opposed to the standard account which argues for the centrality of virtue. We also touch on the complexities of defining Confucianism and what it means to Chinese society today.
You can listen to the podcast here:
Confucius (1979) The Analects, translated by D. C. Lau. London: Penguin.
——— (2003) Confucius: Analects with Selections from Traditional Commentaries. Translated by Edward Slingerland. Indianapolis: Hackett.
Ivanhoe, Philip and Bryan Van Norden (eds.) (2005) Readings in Classical Chinese Philosophy, second edition. Indianapolis: Hackett.
Mencius (1970) Mencius. Translated by D. C. Lau. London: Penguin.
——— (2008) Mengzi: With Selections from Traditional Commentaries. Translated by Bryan Van Norden. Indianapolis: Hackett.
Xunzi (1988-1994) Xunzi: A Translation and Study of the Complete Works, 3 vols. Translated by John Knoblock. Stanford: Stanford University Press.
——— (2014) Xunzi: The Complete Text. Translated by Eric Hutton. Princeton University Press.
French version below / Version française ci-dessous
The Alps might be most familiar to us as ‘the playground of Europe’ and indeed in modern times it is a vibrant hub for mountaineering, skiing and snowboarding. As many as 120 million people visit the Continent’s most famous mountain range each year and the tourism industry generates almost 50 billion euros in annual turnover, supporting around 10-12% of jobs in the Alpine economy. But this image of the Alps as a winter haven is a fairly recent invention. In the eighteenth century, the Alps were seen as a barren, even threatening, wilderness and it took many decades for the region to evolve into the tourist destination we know today.
This week on The Provocateur I talk to Jordan Girardin, who has just completed his PhD in History at the University of St Andrews, to explore the transnational history of travel in the Alps from the 1750s to the 1830s. We discuss the attitudes of both scientific explorers and leisure travellers to the Alps in this period; the varied and sometimes amusing reactions of locals to the new wave of mass interest in the Alps; and the implications of considering the Alps as a transnational space. The episode marks a mini-milestone for The Provocateur as the 25th show in the series, so I thought I’d stay true to the transnational spirit of the topic and record a French interview with Jordan as well, which you can hear below.
You can listen to the (English) podcast here:
Dans l’image populaire, les Alpes sont ‘le cour de récréation de l’Europe’ et c’est vrai que, de nos jours, elles sont un centre dynamique de l’alpinisme, du ski et du snowboard. Chaque année, les montagnes les plus célèbres du Continent attirent jusqu’à 120 millions personnes et l’industrie touristique amène jusqu’à 50 milliards d’euros, ce qui soutient 10-12% des emplois dans l’économie de la région. Mais cette image des Alpes comme un paradis hivernal n’est qu’une invention assez récente. Dans le 18ème siècle, on perçevait les Alpes comme une étendue sauvage, même menaçante, et il fallait attendre des décennies avant que la région se soit transformée à la destination touristique du présent.
Dans cet épisode du Provocateur je parle avec Jordan Girardin, qui vient de finir son doctorat en histoire à l’Université de St Andrews en Écosse. Ensemble, nous allons explorer l’histoire transnationale de la voyage alpine des années 1750 aux années 1830. On va discuter les attitudes aux Alpes des scientifiques ainsi que des passagers de loisirs durant cette période; les réponses variées, même drôles, des gens locaux à cette nouvelle vague d’intérêt aux Alpes; et les implications de la considération des Alpes comme un endroit forcément transnational. J’ai fait cet entretien bilingue anglais-français avec Jordan en vue du fait que ceci est le 25ème épisode du podcast!
Vous pourriez écouter au podcast (en français) ci-dessous:
Further Reading / Lectures supplémentaires:
Bourdon, E. (2011) Le voyage et la découverte des Alpes : Histoire de la construction d’un savoir (1492 – 1713). Paris: Presses de l’Université Paris-Sorbonne.
Gugerli, D. & D. Speich (2002) Topografien der Nation: Politik, kartografische Ordnung und Landschaft im 19. Jahrhundert. Zurich: Chronos.
Mathieu, J. & S. Boscani Leoni (eds.) (2005) Die Alpen! Zur europäischen Wahrnehmungsgeschichte seit der Renaissance / Les Alpes ! Pour une histoire de la perception européenne depuis la Renaissance. Oxford: Peter Lang.
Pyatt, E. (1984) The Passage of the Alps: from Hannibal to the Motorway. London: Robert Hale.
Reichler, C. (2013) Les Alpes et leurs imagiers: Voyage et histoire du regard. Lausanne: Presses Polytechniques et Universitaires Romandes.
Ring, J. (2000) How the English Made the Alps. London: John Murray.
Viazzo, P. P. (1989) Upland Communities: Environment, Population and Social Structure in the Alps since the Sixteenth Century. Cambridge: Cambridge University Press.
As with many other animals in society, pigs have occupied an ambiguous status throughout human history. On the one hand, we are highly dependent on them because of their importance as both a domesticated creature and a source of food; on the other, they are reviled even to the extent that in the Abrahamic religions it is considered sacrilegious to eat pork. The pork taboo as expressed in Leviticus has been a constant source of fascination to anthropologists, as well as scholars of religion, and various explanations have been put forward for how and why this taboo came into existence in early Mesopotamian civilisations.
This week on The Provocateur I talk to Max Price, a postdoctoral fellow at Christian-Albrechts-Universität zu Kiel in Germany, to discuss the pork taboo in the context of the cultural history of the pig in the ancient Near East. We explore the uniqueness of the pig as a domesticated animal; the reasons for pig domestication; and the origins of and reasons for the pig taboo. Towards the end of the programme, we also touch on the continuing significance of pigs in Middle Eastern societies today. Max is also contracted with Oxford University Press to write a book dealing with these issues from 1 million years ago to the present, which will certainly be worth looking out for in the near future!
You can listen to the podcast here:
Albarella, U., K. Dobney, A. Ervynck, and P. Rowley-Conwy (eds.) (2007) Pigs and Humans: 10,000 Years of Interaction. Oxford: Oxford University Press.
Diener, P. and E.E. Robkin (1978) ‘Ecology, Evolution, and the Search for Cultural Origins: The Question of Islamic Pig Prohibition’, Current Anthropology 19: 493-540.
Essig, M. (2015) LesserBeasts: A Snout-to-Tail History of the Humble Pig. New York: Basic Books.
Hessler, P. (2014) ‘Letters from Cairo: Tales of the Trash’, The New Yorker October 13, 2014.
Ottoni, C. et al. (2012) ‘Pig Domestication and Human-Mediated Dispersal in Western Eurasia Revealed through Ancient DNA and Geometric Morphometrics’, Molecular biology and evolution: mss261.
In the Shakespeare episode of The Provocateur about a week and a half ago, we touched on the Holocaust as a canonical but nevertheless extreme example of the way in which the victims of atrocities and their victimisers are often both dehumanised. The Holocaust is also considered to be a classical instance of a genocide: the systematic destruction of a group of human beings. Genocide is widely thought to be a type of international crime, but it is often taken for granted that this is so. Indeed the concepts of genocide and international crimes are arguably very recent entries into the vocabulary of world politics, as their origins can be traced to the post-1945 political climate.
This week on The Provocateur, I talk to Suwita Hani Randhawa, who is currently a teaching fellow at University College London and is completing her doctorate at the University of Oxford, about the idea of genocide as an international crime. We briefly discuss the definitions of genocide and international crime, before going on to explore the history of genocide as a concept, how and why genocide came to be classed as an international crime and the contemporary political significance of designating genocide with the status of an international crime. A recurring theme throughout is the concept of cultural genocide, which was not included in the original legal definition of the term, and whether it should be considered a distinct form of genocide. Towards the end of the programme, we also touch on the possibility of other international crimes coming into existence in the future, such as terrorism or environmental damage.
You can listen to the podcast here:
Bloxham, D. and A. Dirk Moses (2010) The Oxford Handbook of Genocide Studies. Oxford: Oxford University Press.
Cooper, J. (2008) Raphael Lemkin and The Struggle for the Genocide Convention. Basingstoke: Palgrave Macmillan.
Irvin-Erickson, D. (2016) Raphael Lemkin and The Concept of Genocide. Pennsylvania: University of Pennsylvania Press.
Lemkin, R. (1944) Axis Rule in Occupied Europe: Laws of Occupation, Analysis of Government, Proposals for Redress. Washington: Carnegie Endowment for International Peace.
Sands, P. (2006) East West Street: On The Origins of Genocide and Crimes Against Humanity. London: Weidenfeld and Nicolson.
Schabas, W. (2009) Genocide in International Law: The Crime of Crimes. Cambridge: Cambridge University Press.
Special Issue of the Journal of Genocide Research on Raphael Lemkin (Raphael Lemkin: the “founder of the United Nations’s Genocide Convention” as a historian of mass violence) (2005, Volume 7: Issue 4)
Convention on the Prevention and Punishment of the Crime of Genocide (Genocide Convention)
As 23rd April is traditionally celebrated as Shakespeare’s birthday, today The Provocateur brings to you a special one-off episode in honour of the Bardiversary. We are joined by Alexander Thom, a PhD student at the Shakespeare Institute (University of Birmingham), for a fascinating discussion of the role of law in Shakespeare’s work, in particular the notion of banishment. We explore the relationships between law and literature in general before going on to talk about the significance of banishment as a legal and rhetorical device in the early modern period, as well as how the concept operates in Shakespearean texts. Drawing on how 20th-century thinkers such as Michel Foucault and Giorgio Agamben have taken up the idea, we discuss banishment as a way of delineating distinctions between the human and non-human, those within the political community and those who are excluded from it. We also touch on the continuing relevance of Shakespeare’s work today, particularly in view of the contemporary plight of immigrants and refugees.
You can listen to the podcast here:
Correction: At the start of the programme it is stated that 2017 marks the 451st anniversary of Shakespeare’s birth. As keen-eyed mathematicians will know, it is of course the Bard’s 453rd birthday. Apologies!
Primary texts (though we mainly discuss the Shakespeare plays):
Christopher Marlowe: Edward II, The Jew of Malta.
William Shakespeare: As You Like It, Coriolanus, Cymbeline, Measure for Measure, The Merchant of Venice, Richard II, Romeo & Juliet, Sir Thomas More, The Tempest, Titus Andronicus.
John Webster: The Duchess of Malfi.
Agamben, G. (1998) Homo Sacer: Sovereign Power and Bare Life, trans. D. Heller-Roazen. Stanford, CA: Stanford University Press.