This history traces the ncwc's development and assesses the effectiveness of its many interventions in the political process over the past 100 years. The author shows that through the Council, women have dealt with virtually all the major social and political issues that have faced Canada.
In 1600 there were no such people as the Acadians; by 1700 the Acadians, who numbered almost 2,000, lived in an area now covered by northern Maine, New Brunswick, Nova Scotia, Prince Edward Island, and the southern Gaspé region of Quebec. While most of their ancestors had come to live there from France, a number had arrived from Scotland and England. Their relations with the original inhabitants of the region, the Micmac and Malecite peoples, were generally peaceful. In 1713 the Treaty of Utrecht recognized the Acadian community and gave their territory -- on the frontier between New England and New France -- to Great Britain. During the next forty years the Acadians continued to prosper and to develop their political life and distinctive culture. The deportation of 1755, however, exiled the majority of Acadians to other British colonies in North America. Some went on from their original destination to England, France, or Santo Domingo; many of those who arrived in France continued on to Louisiana; some Acadians eventually returned to Nova Scotia, but not to the lands they once held. The deportation, however, did not destroy the Acadian community. In spite of a horrific death toll, nine years of proscription, and the forfeiture of property and political rights, the Acadians continued to be part of Nova Scotia. The communal existence they were able to sustain, Griffiths shows, formed the basis for the recovery of Acadian society when, in 1764, they were again permitted to own land in the colony. Instead of destroying the Acadian community, the deportation proved to be a source of power for the formation of Acadian identity in the nineteenth century. By placing Acadian history in the context of North American and European realities, Griffiths removes it from the realms of folklore and partisan political interpretation. She brings into play the current historiographical concerns about the development of the trans-Atlantic world of the seventeenth and eighteenth centuries, considerably sharpening our focus on this period of North American history.
This book explores the life and times of Roméo LeBlanc, one of Canada's most popular and successful politicians and statesmen. Probably best known as the long-standing fisheries minister in Pierre Trudeau's cabinet from 1974 to 1982, LeBlanc's career spanned the golden era of Liberalism in Canada. He capped his career during the nineties as the country's twenty-fifth governor general. Historian Naomi E. S. Griffiths spent many years reading through LeBlanc's papers and interviewing many of his colleagues to explore the worlds he moved in -- Paris in the late forties and early fifties, world capitals during his time as a journalist, and then Ottawa. As a writer with an in-depth knowledge of the Acadian communities of the Maritimes, she knows his roots very well. Her biography covers his early years in New Brunswick where he was born into rural poverty, his years as a journalist in Ottawa, his heyday as a minister in Trudeau's cabinet, and his years at Rideau Hall. Along the way, Ms. Griffiths reveals many intriguing insights about her subject's contemporaries, including Lester Pearson, Pierre Trudeau, and Jean Chrétien. She also discusses the importance of LeBlanc's Acadian heritage in animating all that he did. This engrossing biography illuinates the life of one of Canada's most beloved politicians and statesmen and, with it, a fascinating era in our history.
In 1600 there were no such people as the Acadians; by 1700 the Acadians, who numbered almost 2,000, lived in an area now covered by northern Maine, New Brunswick, Nova Scotia, Prince Edward Island, and the southern Gaspé region of Quebec. While most of their ancestors had come to live there from France, a number had arrived from Scotland and England. Their relations with the original inhabitants of the region, the Micmac and Malecite peoples, were generally peaceful. In 1713 the Treaty of Utrecht recognized the Acadian community and gave their territory -- on the frontier between New England and New France -- to Great Britain. During the next forty years the Acadians continued to prosper and to develop their political life and distinctive culture. The deportation of 1755, however, exiled the majority of Acadians to other British colonies in North America. Some went on from their original destination to England, France, or Santo Domingo; many of those who arrived in France continued on to Louisiana; some Acadians eventually returned to Nova Scotia, but not to the lands they once held. The deportation, however, did not destroy the Acadian community. In spite of a horrific death toll, nine years of proscription, and the forfeiture of property and political rights, the Acadians continued to be part of Nova Scotia. The communal existence they were able to sustain, Griffiths shows, formed the basis for the recovery of Acadian society when, in 1764, they were again permitted to own land in the colony. Instead of destroying the Acadian community, the deportation proved to be a source of power for the formation of Acadian identity in the nineteenth century. By placing Acadian history in the context of North American and European realities, Griffiths removes it from the realms of folklore and partisan political interpretation. She brings into play the current historiographical concerns about the development of the trans-Atlantic world of the seventeenth and eighteenth centuries, considerably sharpening our focus on this period of North American history.
In this exploration of ancient Egyptian spiritual belief and practice, the author guides readers through the maze of gods and practices and introduces the outer signs of Egyptian civilization - the pyramids and the pharaohs - and the inner world of the mysteries. She shows a civilization that never lost faith in wisdom as its spiritual core.
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