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Nationalism Without Walls: The Unbearable Lightness of Being Canadian
Richard Gwyn tries to get away with two puns in the title of his book Nationalism Without Walls: The Unbearable Lightness of Being Canadian (McClelland & Stewart), trading off on both André Malraux's cultural manifesto of the 1960s Museum Without Wal
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Punch
It was at about this moment that I hit him in the face, which is something I’ve never done before. I don’t know what perfect form the punch took in my mind, but by the time the impulse had pushed its way through me, my hand had bent inward like an old person’s claw, or a doll’s hand—curved around but without a bottle to clutch.
Dog Show Dancing
The next performer, Coco, a six-year-old Belgian shepherd, stood on his back legs and hopped alongside a woman wearing white go-go boots who jiggled her hips in time to “ymca.” Coco weaved between her legs, rolled across her feet, lay on his back and kicked his legs in the air. The woman’s brow was furrowed and sweat ran down her face. Coco bounded in front of her, then backed through her legs and sneezed twice. The judges looked at each other and one of them wrote somethingdown.
Separate Crossings
Dr. Portillo, a Mexican physician, lives with her husband and son in a balcony-festooned six-bedroom house in a gated suburb. The adobe walls that enclose the garden, the coloured tiles embedded in the walls and the servants’ garden house are all typical of the home of a prosperous Mexican family. The multi-generational collection of relatives who occupy the spare bedrooms also reflect Mexican tradition. Dr. Portillo receives her patients in an office located in a tower in the northern Mexican city of Tijuana; since many of the patients are American, much of her working day takes place in English. When she goes home at night, she relaxes by speaking to her husband and son in Spanish. Her son, however, often responds in English because Dr. Portillo’s typical Mexican home is located in suburban California.
Happy Hearts
A series of lucky events seemed to conspire to bring me to Stettler, Alberta, one day in June 1998. Jennifer, the woman who was in between being my roommate and my girlfriend, was at the Banff Centre and I was on my way there from Saskatoon, where we lived. She had left me fifty dollars for gas so I could pick her up after her workshop, and I had accepted, hoping that when the time came I wouldn’t need it and I could give it back. I did need it, of course. I had been waiting for a cheque to come from the Globe and Mail for one of a series of drawings I was doing for them, and when it was time to leave, the cheque still hadn’t arrived. So I set out from Saskatoon with just a tank of gas and the fifty dollars.
At the Margins
In Chicago, where he settled, William Henry Jackson, British settler, transformed himself into Honoré Jaxon, Métis freedom fighter. He identified so closely with the Métis struggle for justice that he became one of them. He had no trouble convincing others that he was a Native and probably had no trouble convincing himself either.
The Definite Article
The top-selling American novel of the nineteenth century was Lew Wallace’s Ben-Hur: A Tale of the Christ. The phrase “the Christ” reminds us that the second word originally meant something along the lines of “the person who has been anointed.” By the twentieth century, the article had been dropped, making “Christ” sound like the family name of Sometime Carpenter Jesus, offspring of Joe and Mary Christ, brother of Jim Christ who keeps cropping up in the New Testament. But a couple of generations after Jesus lost His definite article, His spokesmen on Earth were still “the Reverend” So-and-so or even “the Reverend Doctor” until the editors of Time and their kind followed Samson’s example and warning: metaphor ends in 25 metres—smote them with the jawbone of an ass.