This site was created specifically for people from Canada, for quick acquaintance with the gambling industry online. In today's article, you can know all about Revue de machine à sous White Buffalo in Canada. Our Canadian visitors have asked us so many times to write the review of "Machine à sous en ligne White Buffalo, Revue de machine à sous White Buffalo in Canada." because of high interest in this topic. Well, the thorough investigation by our gambling expert had been already finished and we have collected here all useful information about Revue de machine à sous White Buffalo in Canada in one review. You may read it now!
Revue de machine à sous White Buffalo in Canada
- Grand choix de jeux
- Conception conviviale mobile
- Chat en direct disponible
- Des programmes de fidélité uniques et enrichissants
- Un casino britannique certifié - a reçu une licence du ukgc
- Support joueur 24/7
- Navigation de site facile
Machine à sous en ligne White Buffalo
En attendant que White Buffalo ne soit mis à jour sur notre site, pariez de l'argent réel sur le jeu White Buffalo qui est jouable dans un des casions que nous proposons.
White Buffalo dispose d'un trj (Taux de retour au joueur) de 96 %
Autres machines à sous crées par Merkur
Joue maintenant
| ���� Développeur: | Merkur |
|---|---|
| ✔ Lignes: | 3 |
| �� Rouleaux: | 5 |
| �� Type de jeu: | Machines à sous |
| ✨ Fonctionnalités: | Wild Bonus Symbols Free Spins Multiplier Jackpot |
| �� Tours gratuits: | No |
| �� Tour bonus: | No |
| ✨ Double tour: | No |
| ��️Mots-clés: | Bull Buffalo |
| ��Machines à sous sur mobile: | No |
| ����RTP: | 96 |
Sur $site-name, essayez gratuitement le jeu de Merkur, White Buffalo. Testez White Buffalo en ligne en version démo gratuite et familiarisez-vous avec ce jeu. Retrouvez le meilleur de Merkur avec les meilleurs bonus. Vous aurez jusqu'à $count-of-payline ligne de paiement jouable avec de l'argent réel.
Sur quel site jouer à White Buffalo et gagner de l'argent réel ? Voici les casinos proposant White Buffalo
- Fonctionne sur les jackpots progressifs!
- Beaucoup de promotions
- Support client 24/7
- Grand nombre de fournisseurs de machines à sous
- Grand choix de jeux
- Conception conviviale mobile
- Chat en direct disponible
- Des programmes de fidélité uniques et enrichissants
- Un casino britannique certifié - a reçu une licence du ukgc
- Support joueur 24/7
- Navigation de site facile
- Grand choix de machines à sous
- Casino facile à utiliser
- Divers fournisseurs de logiciels
- Les paris sportifs
- Limites de retrait élevées
- Site optimisé pour mobile
La restriction d’accès aux articles les plus récents des revues sous abonnement a été rétablie le 12 janvier 2021. Pour consulter ces articles, vous pouvez notamment passer par le portail de ressources numériques de l’une des 1 200 institutions partenaires ou abonnées d’Érudit. Plus d'informations
“Toronto Has No History!” Indigeneity, Settler Colonialism, and Historical Memory in Canada’s Largest City
Diffusion numérique : 5 mai 2010
Tous droits réservés © Urban History Review / Revue d'histoire urbaine, 2010
Boîte à outils
Résumés
Abstract
In 1884, during a week-long commemoration of the fiftieth anniversary of Toronto’s incorporation in 1834, tens of thousands celebrated Toronto’s history and its relation to British colonialism and imperialism. The author’s analysis of the historical tableaux in the first day’s parade and speeches by Daniel Wilson, president of University College, and Chief Samson Green of the Tyendinaga Mohawks reveals divergent approaches to commemoration as “politics by other means”: on one hand, the erasure of the area’s Indigenous past and the celebration of its European future, on the other, an idealized view of the past of Indigenous–settler partnership that ignores the role of local settlers in the dispossession of the Mississaugas. The 1884 commemoration marks the transition from the founding of the settlement in 1793 to its incorporation in 1834 as the city’s “founding moment” and marker of the assumed “indigeneity” of settler-immigrants. The deed acquired from the Mississaugas in the Toronto Purchase of 1787 is deemed irrelevant, while the 1834 Act of Incorporation becomes the symbolic deed to Toronto’s modernity.
Résumé
En 1884, au cours d’une semaine complète d’événements commémorant le 50e anniversaire de l’incorporation de Toronto en 1834, des dizaines de milliers de gens fêtent l’histoire de Toronto et sa relation avec le colonialisme et l’impérialisme britannique. Une analyse des fresques historiques du défilé de la première journée des célébrations et de discours prononcés par Daniel Wilson, président de l’University College, et par le chef de Samson Green des Mohawks de Tyendinaga dévoile de divergentes approches relatives à la commémoration comme « politique par d’autres moyens » : d’une part, le camouflage du passé indigène de la région et la célébration de son avenir européen, de l’autre, une vision idéalisée du partenariat passé entre peuples autochtones et colons qui ignore la rôle de ces derniers dans la dépossession des Indiens de Mississauga. La commémoration de 1884 marque la transition entre la fondation du village en 1793 et l’incorporation de la ville en 1834 comme « moment fondateur » et symbole de la supposée « autochtonie » des colons immigrants. Le titre de propriété acquis des Mississaugas lors de l’achat de Toronto en 1787 est jugé sans importance, tandis que la Loi d’incorporation de 1834 devient l’acte symbolique de la modernité de Toronto.
Corps de l’article
Pungent smoke rising from an abalone shell and fanned by an eagle feather marked the beginning of the official celebration of the 175th anniversary of the incorporation of the City of Toronto on Friday, 6 March 2009. Before a sparse crowd at Nathan Phillips Square, Peter Schuler, an elder of the Mississaugas of the New Credit First Nation, explained the meaning of the smudging ceremony as a ritual of purification and then offered “a history lesson.” He explained that according to tradition Toronto had been one of the stopping places of his ancestors on the Great Migration of the Anishinaabeg from the east coast.[1] “We stayed quite a while,’ he added, but “in 1847 we were removed from this place.” He paused before continuing somewhat bemusedly: “I’m asked to come and celebrate this city but the city itself kind of moved us out.”
This was an assertion of a history that remains unknown to most Torontonians, who generally seem to reflect the attitude that Toronto has little history worth remembering . . . and certainly very little Indigenous history worth remembering. History does not form a large part of the city’s urban mythology or tourism promotion, and there is no museum or large-scale institution devoted to the whole span of the city’s history or that situates the history of Toronto in a larger context. While Indigenous people have lived in the Toronto region for at least eleven thousand years and the original peoples who have made this territory their home over the last several hundred years have included the Wendats (Hurons), Tionnontati (Petuns), Senecas, and Mississaugas (Ojibwa, Chippewa, Anishinaabeg), there is “little widespread awareness of the depth of this pre-contact settlement history, or general knowledge of the societies that inhabited Ontario prior to the onset of Euro-Canadian settlement,” according to a report prepared for the city in 2004.[2] Even rarer is the admission by non-Indigenous Torontonians that colonialism has shaped both the city’s history and public memory of the region’s past.
Yet, as Jordan Stanger-Ross, Coll Thrush, Penelope Edmonds, and others have documented, urban or municipal colonialism has been a key element of the settler colonial project.[3] Indeed, the settler colonial city has often been viewed by colonizers and colonized alike as the “consummation of empire.”[4] Cities have been seen as the “ultimate avatars of . . . progress, representing the pinnacle of technology, commerce, and cultural sophistication,” at the same time as they have obliterated the Indigenous landscape of the past.[5] Because cities have been hubs of broader networks of power, engines driving regional economies, and places where settler populations and resources were concentrated, cities have been important sites where colonial relations were enacted[6] and have played a major role in the development and diffusion of national, colonial, and imperial ideas and practices.[7] In fact, as Stanger-Ross and Edmonds have argued, the social, political, and cultural processes of urban development have themselves constituted a specific modality of colonialism.[8] Recent studies of colonial processes in Seattle, Edmonton, Victoria, Vancouver, and Melbourne have demonstrated that different urban settings produced very different colonial landscapes and spatial politics, which in some instances were distinct from larger regional or national dynamics.[9] As Edmonds notes, “These varying colonial economic and discursive formations came to frame particular Indigenous subjectivities and their representations.”[10] All of these colonial processes have been visible in the development of the city of Toronto, where, for example, Anna Jamieson wrote in 1835, “I can no more conceive a city filled with industrious Mohawks and Chippewas, than I can imagine a flock of panthers browsing in a penfold.”[11]
According to Penelope Edmonds, “The nineteenth-century city marked an unprecedented urban space in the New World, signifying a key moment in both Empire and modernity.”[12] In the case of Toronto, one of those key moments, at least discursively, was the 1884 celebration of the semi-centennial of the incorporation of the city.[13] In contrast to the rather modest and low-cost celebrations of 2009, the semi-centennial commemoration of 1884 consisted of a full week of events attended by tens of thousands of people, including many out-of-town visitors. During this week, Toronto’s history and its relation to British colonialism and imperialism were openly celebrated and linked to the centenary of the arrival of the United Empire Loyalists, which was honoured at the same time.
In Alan Gordon’s view, public memory is fundamentally “a discourse about power” which serves to “legitimize states, ideologies, or political factions by offering imagined communities a sense of shared posterity and common descent.”[14] Commemoration constructs a narrative about the past in support of the present and its power relationships and a desired future; in its story about one group, it also often features a story about another group, thus differentiating self and other.[15] H. V. Nelles has described such commemorations as “politics by other means,” turning “social structure into performance art.”[16] This article explores two somewhat divergent approaches to the performance of “politics by other means” at Toronto’s semi-centennial: one was the erasure of the Indigenous past of Toronto and the celebration of its British-Canadian and imperial future, while the other offered a vision of an idealized past in which Indigenous peoples and newcomers to the Toronto area coexisted harmoniously, thus supporting the idealization of Canada as a peaceable kingdom.[17] While both approaches to Indigenous pasts were common in settler colonial discourses across the new dominion and indeed North America, at the 1884 semi-centennial these discourses also served specifically urban ends, promoting an image of the city’s modernity and progress to tourists and investors, supporting the assertion of Toronto as the leader—economically, culturally, and ideologically—in the future development of Canada, and reinforcing the Toronto elite’s attempts to colonize the West. The semi-centennial popularized and perhaps also crystallized certain ways of talking about Toronto’s history that would remain hegemonic in Toronto popular histories and civic commemorations until the late twentieth century.
Cities, no less than nations, articulate founding moments in their efforts to define themselves. The vision of the past articulated through commemoration is guided by the needs of the present, as Harold Berubé’s contrast of the commemorative practices of Montreal and Toronto illustrates; each city turned to the “first moments” that best articulated current sensibilities and aspirations.[18] What is interesting about Toronto’s history of civic commemoration is that the “founding moment” celebrated has generally not been the European founding of the settlement in 1793 but the city’s incorporation in 1834. The shift in the “founding moment” from 1793 to 1834 appears to have occurred at the 1884 semi-centennial, which was the first major commemorative event in the city’s history. Civic leaders chose to commemorate Toronto’s status as the first incorporated city in British North America (outside of Quebec) rather than its origins, and so emphasized its entry into modernity.[19] However, as the incorporation was accompanied by the reinstatement of the Indigenous name “Toronto” over Lieutenant-Governor John Graves Simcoe’s 1793 imposition of “York,” the incorporation also marked the assertion of the city as a uniquely North American place and the “indigeneity” of its settler population, which was of course appropriated from the Indigenous peoples the city had displaced.
In 1884, Toronto was the capital of Ontario and a rapidly industrializing lake port and railway hub, a regional centre on its way to becoming a national metropolis, as the Canadian Pacific Railway lines linking it to the west would be completed the following year.[20] In 1882, its population had been 86,000 but was rapidly increasing with the annexation of Yorkville in 1883 and Don and Brockton villages in 1884, which extended the city north of Bloor and west from the Don River to High Park. More than 93 per cent of the population was of British heritage and a majority were Canadian-born; according to the 1881 census there were also about 2,000 Germans, 1,200 French, 124 Jews, 103 Italians, and smaller numbers of people of other origins. Indigenous peoples were not listed as a distinct category.[21] Protestants (mainly Church of England, Methodists, and Presbyterians) outnumbered Catholics by about three to one, and the Orange order was prevalent.[22] A powerful upper class of merchants, bankers, and entrepreneurs and a burgeoning middle class of industrialists, building contractors, professionals, and shop owners supported Macdonald’s National Policy of tariff protection; Toronto voted Conservative federally, yet the city was also the capital of the Liberal provincial government of Oliver Mowat, and the Knights of Labour were active among the working class. The city boasted impressive commercial and public buildings as well as imposing churches and mansions, but was also home to St. John’s Ward, a downtown slum. The rival department stores of Robert Simpson and Timothy Eaton at Yonge and Queen streets exemplified the city’s modern, commercial, and capitalist spirit.[23]
Toronto’s week-long semi-centennial commemoration was organized by the Citizens’ Semi-Centennial Celebration Committee, headed by former mayor William B. McMurrich, and including current mayor Arthur Boswell. Council authorized McMurrich to establish a committee of interested citizens and supported the event through a $10,000 contribution, despite the economic downturn that year.[24] The 298 positions on the executive committee and eleven subcommittees were filled by leading citizens—mainly professional men, merchants, and manufacturers—as well as municipal and provincial politicians.[25] A few working men, chiefly craftsmen, also sat on committees that required their labour. Thus the biases and values expressed through the semi-centennial were overwhelmingly those of the white, male, upper-middle-class elite of the city.
The aim of the semi-centennial was to celebrate the material and social progress of Toronto and project an inviting image of prosperity and social harmony that would further encourage tourism and investment, outdoing similar celebrations in rival cities such as Buffalo.[26] A host of entertainments were planned, ranging from fireworks to parades to sports events. While ceremonies were held on 6 March 1884—the actual anniversary of the incorporation—most activities were scheduled for six days at the end of June and beginning of July, which was a better time for tourists and public participation in outdoor activities.
“The Indian Wigwam,” a tableau in the Toronto Semi-Centennial Parade, 1884
Revue de machine à sous White Buffalo in Canada
- Startseite
- About GKS La GKS Über die GKS
- Executive Board and Administration Office Comité directeur et bureau d’administration Vorstand
- Sections Sections Sektionen
- Membership L’Adhésion Mitgliedschaft
- Statutes Statut Satzung
- Past Presidents
- Annual Conference Congrès annuel Jahrestagung
- Publications Publications Publikationen
- ZKS
- Book Series Série de publications Schriftenreihe
- Mitteilungsheft Rapport annuel Mitteilungsheft (MTH)
- Newsletter Lettre d’information Newsletter
- Online Resources Ressources en ligne Online-Ressourcen
- Cooperations Coopérations Zusammenarbeit
- Centres Centres Forschungsstellen
- Embassies Ambassades Botschaften
- ICCS CIEC ICCS
- ENCS ENCS ENCS
- Partners Partenaires Partner
- Funding Opportunities Bourses de recherche Fördermöglichkeiten
- GKS Scholarships Prix de promotion de la GKS Förderpreise der GKS
- Publishing Grants Contributions aux frais d‘impression Publikationskostenzuschuss
- Conference Support Bourses de congrès Tagungsunterstützung
- Travel Grant Bourse de voyage Reisekostenzuschuss
- Foundation Fondation Stiftung
- ICCS CIEC ICCS
- Foundation Fondation Stiftung
- Purpose L’objectif de la fondation Stiftungszweck
- Objectives Buts de la fondation Stiftungsziele
- Scholarships Bourses Förderprogramme
- For Students Offres étudiants Angebote für Studierende
- Virtual Canadian Studies Virtual Canadian Studies Virtual Canadian Studies
- Summer Schools Écoles d‘été Summer Schools
- Nachwuchsforum
- Arbeitskreis der LehrerInnen
Die Zeitschrift soll ein Spiegel der kanadistischen Forschung in den deutschsprachigen Ländern und darüber hinaus sein, indem sie besonders innovative und wissenschaftlich anregende Texte (Aufsätze, Essays) veröffentlicht und darüber hinaus mittels Rezensionen auf bemerkenswerte Forschungsergebnisse aufmerksam macht.
Die Zeitschrift ist Teil des weltweiten Netzwerkes kanadistischer Fachzeitschriften. Seit 2005 werden die hier veröffentlichten Aufsätze einem anonymen Begutachtungsverfahren (peer-review) unterworfen. Damit entspricht sie den internationalen Standards für erstklassige Fachperiodika.
Herausgegeben wird die ZKS gegenwärtig von Katja Sarkowsky (Augsburg), Martin Thunert (Heidelberg) und Doris G. Eibl (Innsbruck).
Die Zeitschrift erscheint im Wißner-Verlag in Augsburg und steht online zur Verfügung. Ein Printexemplar kann über die Geschäftsstelle zum Preis von 10,-€ bestellt werden.
Beiträge können laufend eingereicht werden; um für das Heft des Folgejahres in Frage zu kommen, müssen Beiträge bis zum 1.6. des aktuellen Jahres vorliegen. Für das Verfassen und Einreichen von Beiträgen finden Sie hier das Style Sheet.
The Zeitschrift für Kanada-Studien (ZKS) is a peer‐reviewed journal edited by the Association for Canadian Studies in German-Speaking Countries. Founded in 1981, it is published once a year. ZKS features contributions from a wide range of disciplines, including linguistics, history, literary and cultural studies, the social sciences, geography, and others, and it does so in either German, French, or English.
The journal aims at reflecting the vibrancy of Canadian Studies research in German-speaking countries and beyond by publishing innovative and academically inspiring articles and essays, and by calling attention to noteworthy results of research through reviews of recent publications.
The ZKS is currently edited by Katja Sarkowsky (Augsburg), Martin Thunert (Heidelberg), and Doris G. Eibl (Innsbruck).
The journal is published by Wißner in Augsburg and is available online. A hard copy can be ordered from the Administration Office at the price of 10,-€.
Submissions are accepted throughout the year. In order to be considered for inclusion in the following year’s issue, contributions must be submitted by June 1, of the current year. For submission guidelines please refer to this style guide.
Cette revue entend refléter les recherches en études canadiennes dans les pays de langue allemande et au-delà, par la publication de textes (articles, essais) particulièrement innovateurs et stimulants, scientifiquement parlant, mais également en rendant compte des résultats de recherches qui méritent l’attention.
La revue fait partie du réseau mondial des publications spécialisées en études canadiennes. Depuis 2005, les articles publiés dans ses colonnes sont soumis à un comité de lecture (évaluation anonyme par les pairs). Elle satisfait ainsi aux exigences internationales des publications scientifiques de premier rang.
L’équipe éditoriale actuelle se compose de Katja Sarkowsky (Augsbourg), Martin Thunert (Heidelberg) et Doris G. Eibl (Innsbruck).
La ZKS est publiée une fois par an aux éditions « Wißner » à Augsbourg, Allemagne, et est disponible en ligne. Si s’est souhaité elle peut également être commandée dans le bureau d’administration de la GKS pour le prix de EUR 10,- (envoi inclus).
Des contributions peuvent être soumises constamment; afin d’être considéré pour l’émission de l’année suivante, les textes doivent être présentes le 1 juin de l’année actuelle au plus tard. Pour rédiger et soumettre des textes veuillez utiliser le guide stylistique de la ZKS que vous pouvez télécharger ici.
Online-Zugang
Aus technischen Gründen sind leider einige der älteren Texte in der Online-Version fehlerhaft. Die korrekte Druckversion ist in vielen Bibliotheken und Kanada- bzw. Quebec-Zentren einsehbar.
Online Access
For technical reasons online versions of some older issues may contain flawed text. Correct print versions are available at many libraries as well as Canada and Quebec centers.
Accès en ligne
Pour des raisons techniques, quelques-uns des textes plus anciens contiennent des erreurs dans la version en ligne. La version correcte de ces textes est disponible sous forme imprimée dans un grand nombre de bibliothèques et centres d’études canadiennes ou québécoises.
2021 (Issue 71)
(full online access of articles for members of the GKS only)
2020 (Issue 70)
(full online access of articles for members of the GKS only)
So, let's define, what was the most valuable conclusion of this review: Free Slot White Buffalo by Merkur is a 5 reels, 3 paylines slot game featuring : Wild, Bonus Symbols, Free Spins, Multiplier, Jackpot ➤ Play For Free at niger-bonusesfinder.com ➤ Best Merkur Online Casino List to Play White Buffalo for Real Money at Revue de machine à sous White Buffalo in Canada
Contents of the article
- Machine à sous en ligne White Buffalo
- Autres machines à sous crées par Merkur
- Sur quel site jouer à White Buffalo et...
- “Toronto Has No History!” Indigeneity,...
- Boîte à outils
- Résumés
- Corps de l’article
- Revue de machine à sous White Buffalo...
- Online-Zugang
- Online Access
- Accès en ligne
No comments:
Post a Comment
Note: Only a member of this blog may post a comment.