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to what extent does canada have a national identity
assignment on culture and diversity in canada
to what extent does canada have a national identity
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Canadian identity has always been difficult to define. This definition is essential in order to evaluate theatre in Canada. French Canadians appear to have no difficulty in establishing their own identity, both on and off the stage, as they share a distinct tradition. We, as English-Canadians, have continued to define ourselves by reference to what we are not, American, rather than in terms of our own national history and tradition. For English Canadians, this tradition comes not from the nation but instead from community and region. Because English-Canada has such a great cultural diversity, nationality and relevance to our outstanding values and attitudes must define the Anglophone Canadian identity, both on and off the stage.
When a Canadian is asked what his or her nationality is, he most often does not reply by saying Canadian. Instead he will answer by his European, African or Asian roots. This is because we as Canadians do not see ourselves as distinct Canadians, but rather as a collection of diversified individuals. Because of this attitude, Canada lacks a common idea of what it means to be Canadian. This common idea could simply be that anyone residing in Canada, whether by birth or citizenship, is in fact distinctly Canadian. By the same argument, English-Canadian theatre can be constituted by any theatrical performance written or produced by an individual of Canadian nationality. Edward Gilbert, who served as artistic director of the Manitoba Theatre Centre, advanced his own particular opinion of Canadian drama and dramatists. Concerning Canadian playwrights he wrote, “ I do not care where [artists] come from or what nationality they have or what race they belong to. If they have something to say, they’re welcome in my book. (Chusid 14).” Just having something to say is not enough. These artists are free to express themselves in Canadian theatre; however, as they do not have any aspect of culture, their work cannot be classified as Canadian. English-theatre, therefore, is vastly embodied by its Canadian cultural identity in the form of nationality. This can be seen in both Hedda Gabler performed at the GCTC and Shakespeare’s Dead & Foolius Ceasar performed at Academic Hall.
Theatre companies of Canadian nationality, The Great Canadian Theatre Company (GCTC) and Company of Fools produced both Hedda Gabler and Shakespeare’s Dead & Foolius Ceasar respectively. This alone is enough to define both these plays as being Canadian.
...to identity with at least one of the countries predominate languages, English or French, dictated the degree in which they could participate in Canadian life. According to the Commission, this participation was real under two conditions: “that both societies, the French-speaking as well as the English-speaking, accept[ed] newcomers much more rapidly than they have done in the past; and that the two societies willingly allow other groups to preserve and enrich, if they so desire, the cultural values they prize[d]” (RCBB Book 1 xxv). It creates an interesting take on the acceptance of those “othered” groups, as change was necessary not only on the part of the minorities but also from Canada’s French and English-speakers. The Commissions work remains focused on language and culture, more so than ethnicity amongst a bilingual, bicultural and “othered” Canadian society.
Canada as a nation has been striving to characterize itself as more ?Canadian? for decades. This has included numerous struggles and events such as protests, bans, and the creation of the Massey Commission, to encourage national development in the arts, and support major companies like the Canadian Broadcasting Corporation (CBC) and National Film Board (NFB). However, this has not been an easy task for the Canadian government, as major influences from below the border (the United States) have been captivating the Canadian audiences by large. American media has had a momentous revolutionizing effect on Canada, even through efforts made to define Canada with its own cultural identity.
When asking some of my friends why they would often say that their families all still spoke their native language or that they lived in a community which a lot of people still spoke the language as well. This is why it’s hard to describe a Canadian identity. We are a very diverse country that celebrates differences. I don’t think there is one Canadian Identity, I think everyone has their own that is influenced by the many different cultural identities that we celebrate in
Is Canada a nation or has its control just switched empirical hands? As Professor Hutcheson asked, did Canada go from "Colony to Nation or Empire to Empire?" This question has greatly influenced Canada's changing identity since her birth as a British colony with Confederation in 1867 to the present day. The purpose of this essay is to critically analyse the shifting Canadian identities between the years 1890 to 1960. The objective is to illustrate Canada's transforming identity by using the novels The Imperialist by Sara Jeanette Duncan, Barometer Rising by Hugh MacLennan, and Fifth Business by Robertson Davies and to connect the stories of each of these works of fiction to the varying political, economic, and social issues of their times. Each book is written by a prominent author, and portrays an accurate reflection of the demanding political, economic, and social concerns throughout the late nineteen and first half of the twentieth century of Canadian history. All of the novels reflect Canada's peripheral view of the world, as opposed to a central point of view, because throughout its history Canada has always been perceived as a secondary player. As George Grant says in his literary piece Lament for a Nation, Canada is "a branch plant society" , meaning Canada is controlled by another power. The essential question is where has Canada's loyalties traditionally lay and how has this shaped the Canadian identity. The Imperialist by Sara Jeanette Duncan, written in 1904 reflects a very British influenced Canada. At this time, Canada is still a British colony under British rule, and the people of Canada are very content to consider themselves British. The novel predominately ill...
Lister Sinclair’s pamphlet Change Comes to Canada was distributed at the Canadian Government Pavilion during Expo 67. Sinclair looks at the meaning of the name Canada. She analyses common points in people’s daily lives such as the meaning of ‘our home and native land,’ Canadian history, Canadian resources, transportation, climate and culture that tie each Canadian together. She claims that “every Canadian who thinks about Canada has his own idea about the meaning of that dream.” She argues that there is no actual national identity but individual identities that made up our national identity. She challenges the questions related to a national identity. It is interesting that something that questions the national identity would be distributed at Expo 67; but, it provides in...
Québec’s peculiar political and cultural status as a French-speaking and reluctant province of an English Canadian Confederation began to change with the rise of a militant independence movement in the 1960s and 1970s. … [Its] emergent cinema, although it never speaks with one voice, could be said to share, both implicitly and explicitly, in a common struggle … of exploring, questioning and constructing a notion of nationhood in the films themselves and in the consciousness of the viewer. … [This] has not resulted in a homogeneous notion of Québec, but one of contradiction, fragmentation and uncertainty. (Barrowclough 205)
National Identity, TV, and CBC. A COMPASS Poll for CanWest Newspapers, Global TV, and the National Post. 1-39. Retrieved from http:// http://www.compas.ca/data /020429-NationalIdentityTVAndCBC-PC.pdf
...ly progressed from a way to tell stories about kings and gods to a way to tell stories about ordinary human beings. By moving our focus off of nobility, the language of plays became the language of every individual, and eventually, due to America’s “melting pot” culture, the language itself became individual. The unique language of American dramatic characters represents not only the diversity of the American people, but also the diversity of all human beings. These dramatically dissimilar differences were not typical of older plays when they were written, but now, they are what make American drama so valuable. Our acceptance and love for characters with different values than ours is representative of the love we can develop for those who are different from us. It represents the worldview that our current culture idealizes and strives to achieve: acceptance for all.
What is Canada? What is a Canadian? Canada, to employ Voltaire's analogy, is nothing but “a few acres of snow.”. Of course, the philosopher spoke of New France, when he made that analogy. More recently, a former Prime Minister, Joe Clark, said that the country was nothing but a “community of communities”. Both these images have helped us, in one way or another, try to interpret what could define this country. On the other hand, a Canadian could be a beer, a hockey-playing beaver or even a canoe floating in a summer day's sunset. A Canadian could also be a “sovereigntyphobe”, refusing to see the liquefaction, albeit political, of the second largest country in the world. However, in this era of multiculturalism, could the current immigration flow help us determine what is a Canadian and, to an extent, what is Canada?
Fleming, Josephine, et al. "Reimagining the Wheel: The Implications of Cultural Diversity for Mainstream Theatre Programming in Australia." Theatre Research International 39.2 (July 2014): 133-148. EBSCOhost, doi:10.1017/S0307883314000054.
Thompson, John Herd, and Mark Paul Richard. "Canadian History in North American Context." In Canadian studies in the new millennium. Toronto: University of Toronto Press, 2008. 37-64.
Elizabethan times in the 1600s was a progression for the world of the theater. A period named after Queen Elizabeth I of England, it is from this period that modern day society has its foundation for the entertainment industry. From the violence that was prevalent because of the Black Death, people turned to the theater for its poetry and romance. During this time period, there were two types of theatrical performances that were available for the people’s viewing, comedies or tragedies. These two genres were never really intertwined until the time of William Shakespeare. His play, Romeo and Juliet, is an example of both a comedy and a tragedy. It starts off as a comedy with Romeo weeping like a baby because of his love Rosaline, who did not love him back and ends as a tragedy when Romeo and Juliet, a pair of star crossed lovers, commit suicide because the lost of each other. It was also during Shakespeare’s time that writer were finally acknowledged by the people. Before this time, writers were not considered upper classman. Another group of people that began to rise into a higher social class were the actors. Actresses were not present back then because women were not allowed on stage. It was considered unladylike to have a female actor. Men played all the parts. Theater owners were dependent on actors to make them a profit. Rehearsals for the plays were fairly short, only lasting for about a week. The performances themselves would only show for three to four days.
Much has been written about the ways in which Canada's state as a nation is, as Peter Harcourt writes, "described" and hence, "imagined" (Harcourt, "The Canadian Nation -- An Unfinished Text", 6) through the cultural products that it produces. Harcourt's terms are justifiably elusive. The familiar concept of "Canadian culture", and hence Canadian cinema, within critical terminology is essentially based on the principle that the ideology of a national identity, supposedly limited by such tangible parameters as lines on a map, emerges from a common geographical and mythological experience among its people. The concept that cultural products produced in Canada will be somehow innately "Canadian" in form and content first presupposes the existence of such things as inherently Canadian qualities that can be observed. Second, it presupposes a certain commonality to all Canadian artists and posits them as vessels through which these said "inherently Canadian qualities" can naturally flow. Third, it also assumes the loosely Lacanian principle that Canadian consumers of culture are predisposed to identify and enjoy the semiotic and mythological systems of their nation, and further connotes that Canadians have fair access to their own cultural products. Since these assumptions are indeed flawed but not altogether false, this paper will deal with the general relationship between the concept of Canada, its cultural texts, and its mythological and critical discourse as an unresolved problematic that should be left "open" in order to maximize the "meaning potential" of films as cultural texts within the context of "national identity," an ideological construct that remains constantly in flux.
Canada’s own identity starts with our remarkable sense of culture and customs. For the native peoples, the Canadian identity stretches thousands of years into the search of struggles to retain elements of their ancient culture. From a colonial perspective, the traditions which surface in Canadian culture seem to be born of an earlier time, of different origins and places, of old-fashioned rituals, and customs. Unlike the United States, its senior neighbor, Canada’s aged-like identity is more reserved and skillful, unwilling to commit it self to anything specific. Within each region of Canada-
In the seventies, we could do anything. It was the rainbow coalition, anti-Vietnam, all of those elements. And then we morphed over to where it became extremely straight-laced and non-risk taking. I think we are beginning to take risks again but within those societal norms.” Theatre only goes so far as society will allow it, as showcased by the Conservatory and it being influenced by the culture surrounding it. The mirror that is theatre reflects a culture and what it may want or not want to know, depending on how far it is allowed to