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SATANIC PANIC: POP-CULTURAL PARANOIA IN THE 1980s

Upcoming event at Drawn and Quarterly :

Kier-La Janisse and Paul Corupe launch Satanic Panic: Pop-Cultural Paranoia in the 1980s

Join us on Thursday, July 30th at 7:00 p.m. for the launch of the second Spectacular Optical book, Satanic Panic: Pop-Cultural Paranoia in the 1980s.


KIER-LA JANISSE and PAUL CORUPE launch Satanic Panic: Pop-Cultural Paranoia in the 1980s

Co-editors KIER-LA JANISSE and PAUL CORUPE (and some special guest contributing authors) will host the evening. There will be a talk and video presentation on this infamous era, and books will be for sale at the event.


Librairie Drawn & Quarterly
211 Bernard Ouest, Montréal H2T 2K5


Facebook event


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In the 1980s, everywhere you turned there were warnings about a widespread evil conspiracy to indoctrinate the vulnerable through the media they consumed. This percolating cultural hysteria, now known as the “Satanic Panic,” was both illuminated and propagated through almost every pop culture pathway in the 1980s, from heavy metal music to Dungeons & Dragons role playing games, Christian comics, direct-to-VHS scare films, pulp paperbacks, Saturday morning cartoons and TV talk shows —and created its own fascinating cultural legacy of Satan-battling VHS tapes, music and literature. From con artists to pranksters and moralists to martyrs, Satanic Panic: Pop-Cultural Paranoia in the 1980s aims to capture the untold story of the how the Satanic Panic was fought on the pop culture frontlines and the serious consequences it had for many involved.


***


A new anthology book on how the fear of a Satanic conspiracy spread through 1980s pop culture
(June 15, 2015)
Satanic Panic: Pop-Cultural Paranoia in the 1980s (March 31, 2015)
Équinoxe d’Automne MMXIV (September 22, 2014)


Co-presented by David Hall from Handshake Inc., as well as HEAVY MONTRÉAL represented by Jean-Francois Michaud, Peter Dehais, Heidy Proulx Hadden, Caroline Guertin and Caroline Audet.


Grimposium: The Resurrection (2015)

DETAILS


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Grimposium: Trve Kvlt Arts, Films, Sounds and Texts in Extreme Metal (March 22, 2014)


Rock ‘n’ Roll Nightmare
John Fasano, Canada, 1987, 83 min


Recording some new music in an isolated farmhouse, the band Triton gets more than they bargained for when something horrifying stirs in the darkness. Eternal evil haunts this place and the band members start turning into demons from Hell itself! After a day of making music – and making love – this band is starting to break up… one by one… limb by limb. The band’s lead singer, John (JON-MIKL THOR) Triton, holds the key to defeating this horror once and for all – a secret that culminates in a battle between good and evil! Triton versus the Devil himself!


Rock 'n' Roll Nightmare (1987) by JOHN FASANO

Rock 'n' Roll Nightmare (1987) by JOHN FASANO

History professor YUVAL NOAH HARARI — author of Sapiens: A Brief History of Mankind — explains why humans have dominated Earth.


70,000 years ago humans were insignificant animals. The most important thing to know about prehistoric humans is that they were unimportant. Their impact on the world was very small, less than that of jellyfish, woodpeckers or bumblebees.


Today, however, humans control this planet. How did we reach from there to here? What was our secret of success, that turned us from insignificant apes minding their own business in a corner of Africa, into the rulers of the world?


We often look for the difference between us and other animals on the individual level. We want to believe that there is something special about the human body or human brain that makes each individual human vastly superior to a dog, or a pig, or a chimpanzee. But the fact is that one-on-one, humans are embarrassingly similar to chimpanzees. If you place me and a chimpanzee together on a lone island, to see who survives better, I would definitely place my bets on the chimp.


The real difference between us and other animals is on the collective level. Humans control the world because we are the only animal that can cooperate flexibly in large numbers. Ants and bees can also work together in large numbers, but they do so in a very rigid way. If a beehive is facing a new threat or a new opportunity, the bees cannot reinvent their social system overnight in order to cope better. They cannot, for example, execute the queen and establish a republic. Wolves and chimpanzees cooperate far more flexibly than ants, but they can do so only with small numbers of intimately known individuals. Among wolves and chimps, cooperation is based on personal acquaintance. If I am a chimp and I want to cooperate with you, I must know you personally: What kind of chimp are you? Are you a nice chimp? Are you an evil chimp? How can I cooperate with you if I don’t know you?


Only Homo sapiens can cooperate in extremely flexible ways with countless numbers of strangers. One-on-one or ten-on-ten, chimpanzees may be better than us. But pit 1,000 Sapiens against 1,000 chimps, and the Sapiens will win easily, for the simple reason that 1,000 chimps can never cooperate effectively. Put 100,000 chimps in Wall Street or Yankee Stadium, and you’ll get chaos. Put 100,000 humans there, and you’ll get trade networks and sports contests.


Cooperation is not always nice, of course. All the terrible things humans have been doing throughout history are also the product of mass cooperation. Prisons, slaughterhouses and concentration camps are also systems of mass cooperation. Chimpanzees don’t have prisons, slaughterhouses or concentration camps.


Yet how come humans alone of all the animals are capable of cooperating flexibly in large numbers, be it in order to play, to trade or to slaughter? The answer is our imagination. We can cooperate with numerous strangers because we can invent fictional stories, spread them around, and convince millions of strangers to believe in them. As long as everybody believes in the same fictions, we all obey the same laws, and can thereby cooperate effectively.


This is something only humans can do. You can never convince a chimpanzee to give you a banana by promising that after he dies, he will go to Chimpanzee Heaven and there receive countless bananas for his good deeds. No chimp will ever believe such a story. Only humans believe such stories. This is why we rule the world, whereas chimps are locked up in zoos and research laboratories.


It is relatively easy to accept that religious networks of cooperation are based on fictional stories. People build a cathedral together or go on crusade together because they believe the same stories about God and Heaven. But the same is true of all other types of large-scale human cooperation. Take for example our legal systems. Today, most legal systems are based on a belief in human rights. But human rights are a fiction, just like God and Heaven. In reality, humans have no rights, just as chimps or wolves have no rights. Cut open a human, and you won’t find there any rights. The only place where human rights exist is in the stories we invent and tell one another. Human rights may be a very attractive story, but it is only a story.


The same mechanism is at work in politics. Like gods and human rights, nations are fictions. A mountain is something real. You can see it, touch it, smell it. But the United States or Israel are not a physical reality. You cannot see them, touch them or smell them. They are just stories that humans invented and then became extremely attached to.


It is the same with economic networks of cooperation. Take a dollar bill, for example. It has no value in itself. You cannot eat it, drink it or wear it. But now come along some master storytellers like the Chair of the Federal Reserve and the President of the United States, and convince us to believe that this green piece of paper is worth five bananas. As long as millions of people believe this story, that green piece of paper really is worth five bananas. I can now go to the supermarket, hand a worthless piece of paper to a complete stranger whom I have never met before, and get real bananas in return. Try doing that with a chimpanzee.


Indeed, money is probably the most successful fiction ever invented by humans. Not all people believe in God, or in human rights, or in the United States of America. But everybody believes in money, and everybody believes in the dollar bill. Even Osama bin Laden. He hated American religion, American politics and American culture — but he was quite fond of American dollars. He had no objection to that story.


To conclude, whereas all other animals live in an objective world of rivers, trees and lions, we humans live in dual world. Yes, there are rivers, trees and lions in our world. But on top of that objective reality, we have constructed a second layer of make-believe reality, comprising fictional entities such as the European Union, God, the dollar and human rights.


And as time passes, these fictional entities have become ever more powerful, so that today they are the most powerful forces in the world. The very survival of trees, rivers and animals now depends on the wishes and decisions of fictional entities such as the United States and the World Bank — entities that exist only in our own imagination.



Yuval Noah Harari
ideas.ted.com


***


The Trap: What Happened to Our Dream of Freedom (2007) produit par ADAM CURTIS
(December 9, 2011)
In girum imus nocte et consumimur igni (1978) de GUY DEBORD (October 22, 2011)
The Century Of Self (2002) by ADAM CURTIS (December 23, 2010)


SATANIC PANIC: POP-CULTURAL
PARANOIA IN THE 1980s

Satanic Panic: Pop-Cultural Paranoia in the 1980s features new essays and interviews by 20 emerging and established writers who address the ways the widespread fear of a Satanic conspiracy was both illuminated and propagated through almost every pop culture pathway in the 1980s, from heavy metal music to Dungeons & Dragons role playing games, Christian comics, direct-to-VHS scare films, pulp paperbacks, Saturday morning cartoons, TV talk shows and even home computers. The book also features case studies on McMartin, Thee Temple ov Psychick Youth and Long Island “acid king” killer Ricky Kasso. From con artists to pranksters and moralists to martyrs, the book aims to capture the untold story of the how the Satanic Panic was fought on the pop culture frontlines and the serious consequences it had for many involved.


PREORDER HERE


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FOREWORD
By Adam Parfrey


INTRODUCTION
By Kier-La Janisse


REMEMBERING MICHELLE REMEMBER
By Alexandra Heller-Nicholas


THE UNHOLY PASSION: SEX AND GENDER ANXIETY IN RUSS MARTIN’S EROTIC HORROR PAPERBACKS
By Alison Nastasi


DICING WITH THE DEVIL: THE CRUSADE AGAINST GAMING
By Gavin Baddeley


20-SIDED SINS: HOW JACK T. CHICK WAS DRAWN INTO THE RPG WAR
By Paul Corupe


MASTERS OF THE IMAGINATION: FUNDAMENTALIST READINGS OF THE OCCULT IN CARTOONS OF THE 1980s
By Joshua Graham


DEVIL ON THE LINE: TECHNOLOGY AND THE SATANIC FILM
By Kevin L. Ferguson


ALL HAIL THE ACID KING: THE RICKY KASSO CASE IN POPULAR CULTURE
By Leslie Hatton


“WHAT ABOUT THESE 10,000 SOULS, BUSTER?” GERALDO’S DEVIL WORSHIP SPECIAL
By Alison Lang


THE FILTHY 15: WHEN VENOM AND KING DIAMOND MET THE WASHINGTON WIVES
By Liisa Ladouceur


SCAPEGOAT OF A NATION: THE DEMONIZATION OF MTV AND THE MUSIC VIDEO
BY Stacy Rusnak


TRICK OR TREAT: HEAVY METAL AND DEVIL WORSHIP IN 80s CULT CINEMA
By Samm Deighan


STEALING THE DEVIL’S MUSIC: THE RISE OF CHRISTIAN METAL AND PUNK
By David Bertrand


THE TRACKING OF EVIL: HOME VIDEO AND THE PROLIFERATION OF SATANIC PANIC
By Wm. Conley


BEDEVILING BOB: PRANKING “TALK BACK WITH BOB LARSON”
By Forrest Jackson


CONFESSIONS OF A CREATURE FEATURE PREACHER: OR, HOW I LEARNED TO LOVE MIKE WARNKE AND STOP WORRYING ABOUT SATANISM
By David Canfield


BOUC EMISSAIRE: MANIFESTATIONS OF SATANIC ANXIETY IN QUEBEC
By Ralph Elawani and Gil Nault


THE DEVIL DOWN UNDER: SATANIC PANIC IN AUSTRALIA, FROM ROSALEEN NORTON TO ALISON’S BIRTHDAY
By Alexandra Heller-Nicholas


GUILTLESS: BRITAIN’S MORAL PANICS, SATANIC HYSTERIA AND THE STRANGE CASE OF GENESIS P-ORRIDGE
By David Flint


FALSE HISTORY SYNDROME: HBO’s INDICTMENT: THE MCMARTIN TRIAL
By Adrian Mack


END OF THE 80s: PARANOIA AS COMIC CATHARSIS IN JOE DANTE’S THE ‘BURBS
By Kurt Halfyard


AFTERWORD
By John Schooley


***


Satanic Panic: Pop-Cultural Paranoia in the 1980s (March 31, 2015)
Équinoxe d’Automne MMXIV (September 22, 2014)

Compendium rarissimum totius Artis Magicae sistematisatae per celeberrimos Artis hujus Magistros. Anno 1057

Compendium rarissimum totius Artis Magicae sistematisatae per celeberrimos Artis hujus Magistros

(…) The latest coup from the dark arts is ‘Charlie Charlie Challenge’, a Ouija Board-ish pursuit in which players—who tend to be, let’s face it, kids and teens—cross two pencils over a piece of paper and attempt to summon a Mexican demon. According to no less reliable a source than the Daily Mail, four Colombian high school students were hospitalized for “hysteria” after playing the game, which set off an international pandemic of DIY voodoo:


Hundreds of teens have uploaded videos—from the UK to the United States, Sweden and Singapore—in which they ask, “Charlie, Charlie, are you there?” and then flee in terror when the pencil appears to move by itself …



It’s a craze that has gone too far… It’s very dangerous for a young child to play with contacting the paranormal and diabolical,” Doctor Kelven Guerrero, who works at the Hato Mayor del Rey Hospital, told MailOnline.


He added: “It can cause a great amount of trauma in a young person … One of the major problems has been that in order to start playing a child must ask permission of Charlie to play.


But Charlie also has to give permission for the game to end,” he ominously added.


The BBC, for its part, has maintained that the whole thing’s a hoax. Let’s hope not. I, for one, laud the efforts of these brave young people to install the legions of hell on earth and bring about the enduring reign of the Prince of Darkness. But I quibble with their methods.


Pencils have always been among the finest weapons in a Satanist’s arsenal; problem is, these kids are stacking with them instead of drawing with them. It’s downright primitive. To behold the true power of an occultist with good draftsmanship, one need only look to an eighteenth-century grimoire called Compendium rarissimum totius Artis Magicae sistematisatae per celeberrimos Artis hujus Magistros (meaning ‘Most rare summary of the entire Magical Art put together by the most famous Masters of this Art. Year 1057. Do not touch me’), about which the Internet yields little. It’s written in Latin and German; the Wellcome Library, which published a high-resolution scan of the book in its entirety, suggests that it dates to 1775, though its unknown author apparently attempted to pass it off as a relic from 1057. The volume is labeled NOLI ME TANGERE: don’t touch.



It doesn’t take long to see why the illustrator wanted to put several centuries between himself and these drawings. They convey a world of such hyperbolic perdition that you almost want to visit it, if only as a tourist. Genitals spit fire and snakes; hideous, multilimbed creatures sprout heads and pendulous breasts like tumors. In one panel, a string of crimson beads connects a mutated donkey’s knife-cum necklace to the raw end of his penis; he’s carrying a bloody piece of flesh on some sort of fire poker. In another, a litter of flying baby serpents come tumbling from the vagina of a flame-eared, bug-eyed, speckled, bulbous cat-woman. Those are among the two easiest to describe.


You can see (…) images (above and) below. The lesson is clear: the newest generation of sinful mystics is not doing nearly enough to further their art. Together, we can teach these kids to harness evil as a creative force for a darker, less inhabitable tomorrow.


Compendium rarissimum totius Artis Magicae sistematisatae per celeberrimos Artis hujus Magistros. Anno 1057

Compendium rarissimum totius Artis Magicae sistematisatae per celeberrimos Artis hujus Magistros. Anno 1057

Compendium rarissimum totius Artis Magicae sistematisatae per celeberrimos Artis hujus Magistros. Anno 1057

Compendium rarissimum totius Artis Magicae sistematisatae per celeberrimos Artis hujus Magistros. Anno 1057

Compendium rarissimum totius Artis Magicae sistematisatae per celeberrimos Artis hujus Magistros. Anno 1057

Compendium rarissimum totius Artis Magicae sistematisatae per celeberrimos Artis hujus Magistros. Anno 1057

Compendium rarissimum totius Artis Magicae sistematisatae per celeberrimos Artis hujus Magistros. Anno 1057

Compendium rarissimum totius Artis Magicae sistematisatae per celeberrimos Artis hujus Magistros. Anno 1057

Compendium rarissimum totius Artis Magicae sistematisatae per celeberrimos Artis hujus Magistros. Anno 1057


Dan Piepenbring
The Paris Review


***


The Secret Teaching of All Ages (1928) by MANLY P. HALL (October 1, 2010)
The Devil’s Bible (January 4, 2010)

Un prêtre pédophile sur 50, ce n'est pas «énorme», mais un prêtre pédophile, «c'est déjà trop», a lancé l'ancien cardinal Jean-Claude Turcotte

Cité du Vatican — Le pape a donné son feu vert mercredi à la création au Vatican d’une instance judiciaire chargée de juger les évêques dans le cas où ils auraient couvert des abus sexuels commis par des prêtres dans leur diocèse.


Les évêques pourront être jugés pour «manquement à leur devoir professionnel» par cette «nouvelle instance judiciaire à l’intérieur de la Congrégation pour la doctrine de la foi». Les associations d’anciennes victimes de prêtres pédophiles réclamaient depuis longtemps que le fait pour un évêque d’avoir couvert les abus sur mineurs par des prêtres de son diocèse soit un délit reconnu et puni par le Vatican.



Agence France-Presse
Le Devoir


***


Les propos du pape sur la pédophilie ont des échos jusqu’au Québec (July 15, 2014)
Des victimes de prêtres veulent Mgr Ouellet comme pape (March 11, 2013)
Pornographie juvénile : un prêtre de Sorel-Tracy accusé (March 8, 2013)
Congrégations générales – Les problèmes de l’Église sur la table (March 7, 2013)
Agressions sexuelles: un deuxième frère de Sainte-Croix sera arrêté (December 29, 2012)
Symposium sur la pédophilie – Le pape appelle au «renouveau de l’Église» (February 15, 2012)
Pornographie juvénile – Sitôt condamné, l’ex-évêque Lahey est libéré (January 5, 2012)
Église néerlandaise: des «dizaines de milliers» de mineurs abusés sexuellement (December 16, 2011)
Pédophilie – L’Église veut éduquer son clergé par Internet (June 28, 2011)
Former Catholic bishop Raymond Lahey pleads guilty to child pornography charges (May 4, 2011)
Pédophilie – Le Vatican va envoyer une «circulaire» aux évêques (November 20, 2010)
Le Vatican durcit les règles contre la pédophilie (July 15, 2010)
Top Catholic Priest Accused of Sexually Abusing His Own Sons (June 25, 2010)
Pope addresses priest abuse scandal (June 11, 2010)
Vatican Sex Abuse Prosecutor: Guilty Priests Are Going To Hell (June 4, 2010)
Priest Accused Of Abusing Boy, Turning Home Into ‘Erotic Dungeon’ Surrenders To Police
(May 26, 2010)
Le Vatican publiera un guide contre la pédophilie (April 9, 2010)
Agressions sexuelles par des membres du clergé – Les victimes exigent la démission de Mgr Ouellet (February 17, 2010)

HEXEN 2039 (2006) & HEXEN 2.0 (2009-11) by SUZANNE TREISTER

HEXEN 2039 (2006) & HEXEN 2.0 (2009-11) by SUZANNE TREISTER, Black Dog Publishing


SUZANNE TREISTER (b.1958 London, UK) studied at St Martin’s School of Art, London (1978-1981) and Chelsea College of Art and Design, London (1981-1982) based in London having lived in Australia, New York and Berlin.


Initially recognized in the 1980s as a painter, she became a pioneer in the digital/new media/web based field from the beginning of the 1990s, making work about emerging technologies, developing fictional worlds and international collaborative organisations. Utilizing various media, including video, the internet, interactive technologies, photography, drawing and watercolour, TREISTER has evolved a large body of work which engages with eccentric narratives and unconventional bodies of research to reveal structures that bind power, identity and knowledge.


Often spanning several years, her projects comprise fantastic reinterpretations of given taxonomies and histories that examine the existence of covert, unseen forces at work in the world, whether corporate, military or paranormal.



HEXEN 2039 (2006) by SUZANNE TREISTER

HEXEN 2039

By SUZANNE TREISTER
2006


In 1995 SUZANNE TREISTER created the fictional alter ego Rosalind Brodsky, a delusional time traveller who believes herself to be working at the Institute of Militronics and Advanced Time Interventionality (IMATI) in the twenty-first century. IMATI is an independent research institute with government and corporate clients, based in South London.


Consisting of drawings, interventions, a film, a website, a book and an event, HEXEN2039 charts Brodsky’s para-scientific research towards the development of new mind control technologies for the British Military.


HEXEN 2039 (2006) by SUZANNE TREISTER

The information in HEXEN 2039 is based primarily on actual events, scientific research and military histories.


HEXEN 2039 (2006) by SUZANNE TREISTER

HEXEN 2039 reveals links between conspiracy theories, occult groups, Chernobyl, witchcraft, the US film industry, British Intelligence agencies, Soviet brainwashing, behaviour control experiments of the US Army and recent practices of its Civil Affairs and Psychological Operations Command (PSYOP), in light of alarming new research in contemporary neuroscience.


The results of HEXEN 2039 were utilized between 2040 and 2045 in the development of a range of non-lethal weapons for remote alteration of belief patterns in the subject.


HEXEN 2039 (2006) by SUZANNE TREISTER

HEXEN 2039 (2006) by SUZANNE TREISTER

HEXEN 2039 (2006) by SUZANNE TREISTER


HEXEN 2.0 (2009-11) by SUZANNE TREISTER

HEXEN 2.0 

By SUZANNE TREISTER
2009-2011


HEXEN 2.0 looks into histories of scientific research behind government programmes of mass control, investigating parallel histories of countercultural and grass roots movements. HEXEN 2.0 charts, within a framework of post-WWII U.S. governmental and military imperatives, the coming together of scientific and social sciences through the development of cybernetics, the history of the internet, the rise of Web 2.0 and increased intelligence gathering, and implications for the future of new systems of societal manipulation towards a control society.


HEXEN 2.0 (2009-11) by SUZANNE TREISTER

HEXEN 2.0 specifically investigates the participants of the seminal Macy Conferences (1946-1953), whose primary goal was to set the foundations for a general science of the workings of the human mind. The project simultaneously looks at diverse philosophical, literary and political responses to advances in technology including the claims of Anarcho-Primitivism and Post Leftism, Theodore Kaczynski/The Unabomber, Technogaianism and Transhumanism, and traces precursory ideas such as those of Thoreau, Warren, Heidegger and Adorno in relation to visions of utopic and dystopic futures from science-fiction literature and film.


HEXEN 2.0 (2009-11) by SUZANNE TREISTER

HEXEN 2.0 (2009-11) by SUZANNE TREISTER

HEXEN 2.0 (2009-11) by SUZANNE TREISTER

HEXEN 2.0 (2009-11) by SUZANNE TREISTER

Based on actual events, people, histories and scientific projections of the future, and consisting of alchemical diagrams, a Tarot deck, photo-text works, pencil drawings, a video and a website, HEXEN 2.0 offers a space where one may use the works as a tool to envision possible alternative futures.


HEXEN 2.0 is the sequel to HEXEN 2039 which imagined new technologies for psychological warfare through investigating links between the occult and the military in relation to histories of witchcraft, the US film industry, British Intelligence agencies, Soviet brainwashing and behaviour control experiments of the U.S. Army.



HEXEN 2.0 Tarot Cards (2009-11) by SUZANNE TREISTER

HEXEN 2.0 Tarot Cards (2009-11) by SUZANNE TREISTER

HEXEN 2.0 Tarot Cards (2009-11) by SUZANNE TREISTER

HEXEN 2.0 Tarot Cards (2009-11) by SUZANNE TREISTER

HEXEN 2.0 Tarot Cards (2009-11) by SUZANNE TREISTER

HEXEN 2.0 Tarot Cards (2009-11) by SUZANNE TREISTER

HEXEN 2.0 Tarot Cards (2009-11) by SUZANNE TREISTER


Merci JLFRNR

L'Invention d'une minorité : Les Anglo-Québécois (1992) de JOSÉE LEGAULTL’invention d’une minorité: les Anglo-Québécois
Josée Legault
1992

































J’ai pris la peine de retranscrire la couverture arrière à la main :


Depuis les années 60, plus particulièrement depuis l’adoption des premières législations linguistiques, une nouvelle voix s’est élevée au Québec, celle des anglophones.


Ses principaux ténors se nomment JULIUS GREY, REED SCOWEN, WILLIAM JOHNSON, The Gazette, Alliance Québec, le Parti Égalité, MORDECAI RICHLER… Ils sont unanimes à dénoncer une majorité francophone intolérante qui opprimerait la minorité anglophone. Ce discours, qui jouit d’une vaste audience chez les autres anglophones de l’Amérique du Nord et donne un portrait mensonger des francophones, propage une désinformation coûteuse pour tous les Québécois.


Il est certain qu’un tel discours trahit la compréhensible frustration d’une ancienne minorité dominante qui voit sa suprématie remise en question. Mais il s’agit d’abord et avant tout – et cet essai le fait sortir de brillante façon – d’une arme politique.


JOSÉE LEGAULT se livre à une analyse minutieuse du discours anglo-québécois et montre comment celui-ci, sous le couvert de la défense des droits individuels, cherche au contraire à promouvoir les droits et intérêts collectifs de la communauté dont il émane. Elle montre ensuite comment les Anglo-Québécois se servent de cette arme dans leur quête de l’égalité linguistique et dans leur refus du statut de minorité.


Un livre démystificateur qui bousculera nombre d’idées reçues.


***


J’ai ensuite eu envie de le mettre en relation avec ça :


Q and A: Jay Baruchel talks about why he’s high on Hogtown

Brendan Kelly, Montreal Gazette, May 29, 2015



(…) The longtime Montrealer now admits that part of the reason behind his move to Toronto is that “Quebec’s politics did my head in.


‘Here he talks about what prompted him to do what so many anglo Montrealers have done in the past four decades and make the move down the 401.’


(…)


‘JB: (… ) It’s just a bit of an easier place to live than back home. The last election was very traumatic in a way.


MG: Why?


JB: I was faced with a truth: I either will just swallow it and make peace with it, like I always have, that this is part and parcel of what it is to live in Montreal, the political climate as it is. It was either shut up or move. It was untenable. It was my fault if I keep living someplace that keeps giving me a headache.


MG: Well, obviously the Liberals won that provincial election. So what I take from that is that separation, the referendum, was one of the big issues in that election, and it’ll be a big issue in the next provincial campaign, and you can’t deal with that anymore.


JB: And it always will be. Aside from that silly stuff, which I wish would just go away but it won’t, it was less that than the kind of poisonous ethnic dialogue, which really, really left a sour taste in my mouth. It didn’t feel like the place that Mom wanted me to live in. She wanted me to grow up in someplace multicultural and to see every complexion of the world on the street, and to hear all the languages, and for that not to be a defeat or a sacrifice, but a good thing and a strength. You come here and it really is a pretty diverse place. Just some of the issues, some of the editorial subject matter in Quebec — it’s from 100 years in the past, man. I wake up here and I’m just a dude in a city. And when I go outside and speak English, it’s not a loaded or political deed of any kind. I’m just living. There’s just way less headaches here. Everything is a bit easier here.


(…)


JB: (…) That’s the other thing I realized: I don’t have a particular (passion) for the province of Quebec. I have a great deal of love for Montreal, but really, more than anything, it’s just my neighbourhood — it’s just N.D.G. So I miss that, but it happens to be located in a pretty difficult part of the world.’ (ouin?) …


***



Identité culturelle, sept septembre MMXII, St-Henri, Montréal p.Q. (September 7, 2012)


***

Les relations ANGLO-FRANCO dans
le cinéma québécois :


Reaction: A Portrait of a Society in Crisis (1973) by ROBIN SPRY (May 1, 2015)
Le journal de madame Wollock (1979) de GILLES BLAIS (January 15, 2015)
Le sort de l’Amérique (1996) de JACQUES GODBOUT (January 16, 2015)
Speak White (1980) & Le temps des bouffons (1985) de PIERRE FALARDEAU et JULIEN POULIN (January 20, 2015)
Le mouton noir (1992) & Les héritiers du mouton noir (2003) de JACQUES GODBOUT (January 22, 2015)
Le confort et l’indifférence (1981) de DENYS ARCAND (January 26, 2015)
Le chat dans le sac (1964) de GILLES GROULX (April 7, 2014, à la toute fin de l’entrevue)
Québec Soft (1985) de JACQUES GODBOUT (June 24, 2011)
Mon oncle Antoine (1971) de CLAUDE JUTRA (December 24, 2010)
Les événements d’octobre 1970 (1974) de ROBIN SPRY (October 6, 2010)


***


Entrevue avec JEAN-FRANÇOIS AUBÉ, auteur des ‘yeux de la Nation’ (2014) (April 7, 2014)
De quoi le québec a-t-il besoin? (2011) de JEAN BARBE et MARIE-FRANCE BAZZO
(November 29, 2011)

Cité du Vatican – Un premier ministre Philippe Couillard ému a accueilli avec étonnement une requête empreinte d’humilité du pape François, mercredi matin: «Je vous demande de prier pour moi».


«Cela m’a vraiment surpris et ému. Penser que le pape me demande de prier pour lui, j’ai trouvé ça surprenant et émouvant à la fois», dira M. Couillard, quelques instants après un bref entretien d’une minute à peine avec le souverain pontife.


Sous un soleil de plomb, pendant plus de deux heures, le premier ministre Couillard avait patiemment attendu, avec sa conjointe Suzanne Pilote, pendant l’homélie du pape sur le mariage, en italien d’abord, reprise ensuite en français, en espagnol, mais aussi en russe et en arabe. La Place Saint-Pierre était bondée; plus de 50 000 fidèles s’étaient déplacés pour cet événement hebdomadaire. Le couple de Québécois se trouvait, avec un dignitaire ukrainien, aux premières loges, devant l’espace clôturé réservé aux personnalités où se trouvait le maire de Montréal, Denis Coderre, il y a quelques semaines.


En point de presse par la suite, M. Couillard souligna ne pas être d’accord avec l’affirmation que la religion était en perte de vitesse au Québec. On se rappellera de «l’enthousiasme» autour de la visite de Jean-Paul II en 1984, observe-t-il. Aussi l’arrivée du pape François est de nature à rapprocher les gens, «il est aimé à travers le monde. L’image de simplicité qu’il dégage, les gens y sont très sensibles».


Le rapport des Québécois avec la religion a changé, mais «j’ai constaté que c’est encore très important pour beaucoup plus de gens qu’on pense». «À L’Isle-Verte, à Mégantic, où sont allés les gens quand le malheur a frappé ? À l’église ! ». Il rappelle qu’il était en faveur du maintien du crucifix à l’Assemblée nationale, convaincu que la population est en accord avec la préservation de ce patrimoine religieux.


M. Couillard avait apporté des présents représentants sa région: un bâton de pèlerin fait par un artisan du Lac-Saint-Jean, des produits des moines trappistes de Dolbeau et ceux d’un verger de la région.


Dans une lettre transmise de main à main, M. Couillard a réitéré l’invitation faite ce printemps par Denis Coderre pour souligner les fêtes du 375e anniversaire de Montréal. Le moment n’était pas approprié à une réponse immédiate, mais il a reçu l’invitation avec un sourire, de relever M. Couillard. Le premier ministre Stephen Harper sera aussi à Rome le mois prochain et aura l’occasion de lui rappeler aussi qu’il serait le bienvenu. Le pape est «très sensible à la question québécoise», il est proche des cardinaux Cyprien Lacroix et Marc Ouellet.


Il est difficile de prévoir les probabilités de cette visite, «c’est 50-50, c’est difficile d’apprécier, on verra avec le temps», de résumer M. Couillard.


En fin de journée, M. Couillard devait prononcer un discours pour souligner le 50e anniversaire de la présence du Québec en Italie. Une représentation avait été ouverte à Milan en 1965.



Denis Lessard
La Presse

Liturgie Apocryphe

"The production of nervous force is directly connected with the diet of an individual, and its refining depends on the very purity of this diet, allied to appropriate breathing exercises.

The diet most calculated to act effectively on the nervous force is that which contains the least quantity of animal matter; therefore the Pythagorean diet, in this connection, is the most suitable.

...

The main object was to avoid introducing into the organism what Descartes called 'animal spirits'. Thus, all animals that had to serve for the nourishment of the priests were slaughtered according to special rites, they were not murdered, as is the case nowadays".