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<H2 style="MARGIN: 0in 0in 0pt"><U><FONT size=3><FONT
face="Times New Roman">Call for Papers: Essays for Edited
Collection<?xml:namespace prefix = o ns =
"urn:schemas-microsoft-com:office:office" /><o:p></o:p></FONT></FONT></U></H2>
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<H1 style="MARGIN: 0in 0in 0pt; TEXT-ALIGN: center" align=center><B><SPAN
style="FONT-SIZE: 16pt; mso-bidi-font-size: 12.0pt"><EM><FONT
face="Times New Roman">Reconciling <?xml:namespace prefix = st1 ns =
"urn:schemas-microsoft-com:office:smarttags" /><st1:country-region
w:st="on"><st1:place
w:st="on">Canada</st1:place></st1:country-region>:<o:p></o:p></FONT></EM></SPAN></B></H1>
<H1 style="MARGIN: 0in 0in 0pt; TEXT-ALIGN: center" align=center><B><SPAN
style="FONT-SIZE: 14pt; mso-bidi-font-size: 12.0pt"><EM><FONT
face="Times New Roman">Historical Injustices and the Contemporary Culture of
Redress<o:p></o:p></FONT></EM></SPAN></B></H1>
<H1 style="MARGIN: 0in 0in 0pt"><SPAN style="mso-spacerun: yes"><EM><FONT
face="Times New Roman"></FONT></EM></SPAN> </H1>
<P class=MsoNormal style="MARGIN: 0in 0in 0pt"><FONT size=3><FONT
face="Times New Roman"><SPAN style="mso-bidi-font-style: italic">Contributions
are invited to the first essay collection to critically analyze and put into
dialogue the diverse cases of</SPAN> apology and reparations in
<st1:country-region w:st="on"><st1:place
w:st="on">Canada</st1:place></st1:country-region>. Official gestures of
contrition and commemoration have multiplied and accelerated since the 1988
federal apology for the internment of Japanese Canadians during World War II.
Some fraught and faltering, some strategic, these gestures reveal the emergence
of a complex culture of redress in <st1:country-region w:st="on"><st1:place
w:st="on">Canada</st1:place></st1:country-region> that is profoundly re-writing
official history and re-shaping the contours of national memory. These acts of
contrition raise questions about symbolic and performative politics,
possibilities and impossibilities of coalitions, hegemonic and counter-hegemonic
notions of history and responsibility, public cultures of pain and atonement,
connections between identity and injury, and encounters between different
cultural logics. </FONT></FONT></P>
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<P class=MsoNormal style="MARGIN: 0in 0in 0pt"><FONT size=3><FONT
face="Times New Roman"><I>Reconciling Canada</I> will make a number of important
critical interventions. First, the collection will analyze reconciliation in the
particular national context of <st1:country-region w:st="on"><st1:place
w:st="on">Canada</st1:place></st1:country-region>, as it is shaped by the
relations between redress movements, by national myths and ideologies, and by
intersections with global processes. Second, the focus will move beyond the
actions of the state and its apparatuses to consider a heterogeneous field of
actors: Aboriginal and diasporic constituencies, other advocacy groups for
minority rights, churches and religious institutions, educational institutions,
the media, and cultural producers, to name a few. Third, the collection will
frame the culture of reconciliation as a multi-layered and shifting phenomenon
that involves not only the machinery of political and legislative institutions
but also the intimate, affective, embodied, and gendered dynamics of injury and
‘healing,’ injustice and reparation. Finally, <I>Reconciling Canada</I> will
highlight interdisciplinary methodologies as well as approaches that attend to
the work performed by various kinds of texts: official documents, fiction and
film narratives, media reportage, representations in visual art, museum
exhibits, commemorative installations, etc. The collection will also include
appendices that reprint key legislation, archival resistance documents, and the
text of official government apologies as well as responses from Aboriginal and
diasporic advocacy groups, never before published together. </FONT></FONT></P>
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<P class=MsoNormal style="MARGIN: 0in 0in 0pt"><FONT face="Times New Roman"
size=3>We invite essays that contribute cutting-edge research into
reconciliation in relation to (but not limited to) the following
areas:</FONT></P>
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size=3> </FONT></o:p></P>
<P class=MsoNormal style="MARGIN: 0in 0in 0pt"><FONT face="Times New Roman"
size=3>The State, Citizenship, and Multicultural Civility; Law and Social
Justice; Institutions and Discourses of Religion, Spirituality, Health, and
Healing; The Intimate Sphere: Bodies, Senses, Affect, Gender, Sexuality, the
Family; Diasporic and Aboriginal Redress Movements: Intersections, Coalitions,
Conflicts; Local-National-Global Intersections; Reconciliation as Heritage
Industry</FONT></P>
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size=3> </FONT></o:p></P>
<P class=MsoNormal style="MARGIN: 0in 0in 0pt"><FONT face="Times New Roman"
size=3>Please send 750 - 1,000 word proposals in electronic format to Jennifer
Henderson (</FONT><A href=""><FONT face="Times New Roman"
size=3>jennifer_henderson@carleton.ca</FONT></A><FONT face="Times New Roman"
size=3>) and Pauline Wakeham (</FONT><A href=""><FONT face="Times New Roman"
size=3>pwakeham@uwo.ca</FONT></A><FONT face="Times New Roman" size=3>) by
</FONT><FONT face="Times New Roman" size=3>November 1<SUP>st</SUP>, 2008.
Subsequent 5,000 – 8,000 word essays will be due on February 15<SUP>th</SUP>,
2009.</FONT></P>
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size=3> </FONT></o:p></P>
<P class=MsoNormal style="MARGIN: 0in 0in 0pt"><B><FONT size=3><FONT
face="Times New Roman">Possible questions to
consider:<o:p></o:p></FONT></FONT></B></P>
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size=3> </FONT></o:p></P>
<P class=MsoNormal style="MARGIN: 0in 0in 0pt"><FONT face="Times New Roman"
size=3>If states can confer recognition, can they also express remorse or show
empathy? How has the Canadian state in particular entered the terrain of affect,
of interpersonal relations, in new ways?</FONT></P>
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size=3> </FONT></o:p></P>
<P class=MsoNormal style="MARGIN: 0in 0in 0pt"><FONT face="Times New Roman"
size=3>In what ways might diasporic and Aboriginal redress movements differ
constitutionally? What strategic alliances might be formed between diasporic and
Aboriginal constituencies seeking redress and in what ways might such coalitions
compromise or strengthen claims for reparations?</FONT></P>
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size=3> </FONT></o:p></P>
<P class=MsoNormal style="MARGIN: 0in 0in 0pt"><FONT face="Times New Roman"
size=3>What is the relation between redress movements and the wider ‘politics of
recognition’ in <st1:country-region w:st="on"><st1:place
w:st="on">Canada</st1:place></st1:country-region>? How does a culture of
reconciliation sit alongside a state initiative like the Royal Commission on
Reasonable Accommodation in <st1:State w:st="on"><st1:place
w:st="on">Quebec</st1:place></st1:State>? How has reconciliation been
articulated with ‘tolerance,’ ‘civility,’ and official
multiculturalism?</FONT></P>
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size=3> </FONT></o:p></P>
<P class=MsoNormal style="MARGIN: 0in 0in 0pt"><FONT face="Times New Roman"
size=3>What are some of the tensions between, on the one hand, the legal and
political language of individual human rights and, on the other, group demands
for recognition, redress, and reconstruction of collective memory? How have
these tensions materialized in recent redress cases in <st1:country-region
w:st="on"><st1:place
w:st="on">Canada</st1:place></st1:country-region>?</FONT></P>
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size=3> </FONT></o:p></P>
<P class=MsoNormal style="MARGIN: 0in 0in 0pt"><FONT face="Times New Roman"
size=3>How might one characterize the relationship between a reconciled
<st1:country-region w:st="on"><st1:place
w:st="on">Canada</st1:place></st1:country-region> and state and corporate
agendas of implementing and managing neoliberal social and economic relations?
What, for instance, is the relation between the culture of redress and the
normative model of entrepreneurial selfhood, of the consumer-citizen, or of the
‘community-minded’ citizen? What role does the resurgence of charity in North
America play in the construction of <st1:country-region w:st="on"><st1:place
w:st="on">Canada</st1:place></st1:country-region>’s culture of
reconciliation?</FONT></P>
<P class=MsoNormal style="MARGIN: 0in 0in 0pt"><SPAN
style="mso-spacerun: yes"><FONT face="Times New Roman"
size=3></FONT></SPAN> </P>
<P class=MsoNormal style="MARGIN: 0in 0in 0pt"><FONT face="Times New Roman"
size=3>What are the overlaps as well as the spaces of disjuncture between the
Canadian state’s project of reconciliation and minoritized constituencies’
demands for redress? What kinds of analytic approaches may facilitate careful
analysis of the negotiations between the hegemonic logic of reconciliation and
marginalized groups’ conceptualization of redress as a means of challenging
state power?</FONT></P>
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size=3> </FONT></o:p></P>
<P class=MsoNormal style="MARGIN: 0in 0in 0pt"><FONT face="Times New Roman"
size=3>What are the implications of non-monetary forms of remedy and redress for
cultural loss such as individual psychological ‘rehabilitation’ and
‘reintegration,’ or community and social ‘development’?<SPAN
style="mso-spacerun: yes"> </SPAN>What are some of the pre-existent
discourses and prior policy ‘problems’ that redress arguments have
mobilized?</FONT></P>
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size=3> </FONT></o:p></P>
<P class=MsoNormal style="MARGIN: 0in 0in 0pt"><FONT face="Times New Roman"
size=3>What does it mean that <st1:country-region w:st="on"><st1:place
w:st="on">Canada</st1:place></st1:country-region>’s culture of redress has
rendered sexual abuse a national-historical issue at the same time that the
gender-differentiated nature of experiences of injustice seems to be
increasingly overwritten in these debates?</FONT></P>
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size=3> </FONT></o:p></P>
<P class=MsoNormal style="MARGIN: 0in 0in 0pt"><FONT face="Times New Roman"
size=3>How might we explain the coincidence of the demise of state-supported
feminism and women’s programs with the emergence of an age of reconciliation and
human rights?</FONT></P>
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size=3> </FONT></o:p></P>
<P class=MsoNormal style="MARGIN: 0in 0in 0pt"><FONT face="Times New Roman"
size=3>How does Canada’s culture of reconciliation and its associated
institutions negotiate the fact that the very projects of international law and
settler state nation-building, upon which they stand, were tied to the
systematic degradation of Indigenous cultures? </FONT></P>
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size=3> </FONT></o:p></P>
<P class=MsoNormal style="MARGIN: 0in 0in 0pt"><FONT face="Times New Roman"
size=3>How do some aspects of Indigenous arguments for reparation challenge
fundamental legal norms and cultural concepts of a European settler-state like
<st1:country-region w:st="on"><st1:place
w:st="on">Canada</st1:place></st1:country-region>?</FONT></P>
<P class=MsoNormal style="MARGIN: 0in 0in 0pt"><o:p><FONT face="Times New Roman"
size=3> </FONT></o:p></P>
<P class=MsoNormal style="MARGIN: 0in 0in 0pt"><FONT face="Times New Roman"
size=3>How does the culture of reconciliation developing in <st1:country-region
w:st="on"><st1:place w:st="on">Canada</st1:place></st1:country-region>
legitimize as real forms of capital things that were formerly more ephemeral
phenomena: dignity, respect, trust, etc? What kind of politics or critique do we
have to meet this new order?</FONT></P>
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size=3> </FONT></o:p></P>
<P class=MsoNormal style="MARGIN: 0in 0in 0pt"><FONT face="Times New Roman"
size=3>To what extent has <st1:place w:st="on"><st1:country-region
w:st="on">Canada</st1:country-region></st1:place>’s culture of redress become
imbricated with the culture of capital through burgeoning heritage industries
and the development of museums and cultural sites commemorating historical
injustices?</FONT></P>
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size=3> </FONT></o:p></P>
<P class=MsoNormal style="MARGIN: 0in 0in 0pt"><FONT face="Times New Roman"
size=3>How have apologies from church denominations to residential school
survivors influenced the Canadian government’s comparatively belated statement
of contrition to Aboriginal peoples?</FONT></P>
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size=3> </FONT></o:p></P>
<P class=MsoNormal style="MARGIN: 0in 0in 0pt"><FONT face="Times New Roman"
size=3>How does the culture of reconciliation set in motion a particular
politics or political economy of truth—procedures for generating and verifying
truths, forms of statements, viable subject positions to inhabit, etc? What
particular political economy of truth is being constructed by the Indian
Residential Schools Truth and Reconciliation Commission?</FONT></P>
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size=3> </FONT></o:p></P>
<P class=MsoNormal style="MARGIN: 0in 0in 0pt"><FONT face="Times New Roman"
size=3>How have redress and reconciliation—and associated issues of individual
and intergenerational trauma, cultural loss, history, memory, and political
struggle—been taken up in literature, film, and visual art by cultural producers
in <st1:country-region w:st="on"><st1:place
w:st="on">Canada</st1:place></st1:country-region>? </FONT></P>
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size=3> </FONT></o:p></P>
<P class=MsoNormal style="MARGIN: 0in 0in 0pt"><FONT face="Times New Roman"
size=3>How has the iconography of residential schooling or internment been
variously constructed and circulated? Why have these experiences of segregation
and incarceration become the key proofs of historical violation for the groups
concerned? What are some of the other overdetermined tropes in the
representation of injustice for the purposes of redress? How do such
representations call upon ideologies of race and gender?</FONT></P>
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size=3> </FONT></o:p></P>
<P class=MsoNormal style="MARGIN: 0in 0in 0pt"><FONT face="Times New Roman"
size=3>How might the case of the Africville redress movement and its advocacy at
municipal and provincial levels shed new light on the implications of soliciting
apologies from more localized governmental structures as compared to seeking
redress at the federal level?</FONT></P>
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size=3> </FONT></o:p></P>
<P class=MsoNormal style="MARGIN: 0in 0in 0pt"><FONT face="Times New Roman"
size=3>In what ways might the recent provincial apology from the <st1:State
w:st="on"><st1:place w:st="on">British Columbia</st1:place></st1:State>
government and the promised forthcoming apology from the federal government for
the <I style="mso-bidi-font-style: normal">Komagata Maru</I> case reveal complex
allocations of responsibility and competing strategies of damage control between
different levels and apparatuses of governance?</FONT></P>
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size=3> </FONT></o:p></P>
<P class=MsoNormal style="MARGIN: 0in 0in 0pt"><FONT face="Times New Roman"
size=3>Have the Ukrainian-Canadian and Italian-Canadian internment redress
movements served to construct these identities as white ethnicities? How might
we analyze the relation between the Ukrainian-Canadian and Italian-Canadian
calls for reparation in relation to the redress cases of other diasporic
communities in Canada that have been stigmatized as visible
minorities?</FONT></P></FONT></DIV></FONT></STRONG></DIV>
<DIV><STRONG><FONT face=Arial
color=#0000ff>________________________________________________________________________________________________________________________________________________________________________________________________________________________________<BR>"Our
devices for mincing human flesh are part of an international machinery. The
whole society is militarized, the state of exception is made permanent, and the
repressive apparatus is endowed with hegemony by the turn of a screw in the
centers of the imperial system." Eduardo
Galeano<BR>________________________________________________________________________________________________________________________________________________________________________________________________________________________________</FONT></STRONG></DIV>
<DIV> </DIV>
<DIV><STRONG><FONT face=Arial color=#0000ff>“Ladies, just a little more
virginity, if you don’t mind” (spoken to a motley collection of actresses
waiting to play ladies-in-waiting to a Queen).—Herbert Beerbohm Tree, in
Alexander Woollcott, Shouts and Murmurs
(1923).<BR>________________</FONT></STRONG></DIV>
<DIV> </DIV>
<DIV><STRONG><FONT face=Arial color=#0000ff>Denis
Salter<BR>McGill<BR>______</FONT></STRONG></DIV>
<DIV> </DIV>
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