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Chicken to Celebrate Our Birthday on Capital Hill

Chicken to Keep It “Our” Hill

On July 1, for the first time, I celebrated Canada Day at what should be the epicentre of Canada Days: on Parliament Hill in Ottawa, on the lawn right in front of Centre Block. Actually, we went to see the fireworks, but in the hours-long wait there was lots of opportunity to participate in the whole evening program put on by the National Capital Commission. As with the tens of thousands of others around me on the grass of the House of Commons, I went with a heart full of maple-leaf pride and absolutely no cynicism, ready to party and just happy to be there. However, like Dorothy in Emerald City, despite my hopes and my naïveté, having made the trek, it didn’t take long for the curtain to slip on the machinery. And what we saw wasn’t pretty.

I thought I went to Ottawa to celebrate a national event. And although I confess that I don’t think often of our Parliament buildings, when I do, I assume that it’s OUR Ottawa, and OUR houses of parliament, no matter what party we vote for. We may be divided on issues from healthcare to tuition fees. But we are Canadians, from coast to coast to coast. Those buildings, that place in Ottawa, are part of our birthright. It’s why, even thousands of kilometres away in Saskatchewan where I grew up, I studied about people in far off Ottawa: John A Macdonald, and Laurier, about odd little Mackenzie King or stuffy Diefenbaker, and why later, my education in things central Canadian continued with Louis Riel and the Scottish train barons and Mulroney and Trudeau. Our Canadian citizenship is why so many of us wore maple leaf flags criss-crossing Europe or travelling around the world in the 1980s and 90s.

Naturally enough, the flag of which we are proud is associated with that place where our government sits. To come to Ottawa, then, is always a bit of a pilgrimage. And I wasn’t alone. That Canada Day I was proud – but not surprised – to see Canadians of every colour and, apparently, creed, dressed in tank tops and saris, burkas and gay-pride rainbow-banners, speaking a dozen different languages at least, all enjoying the sun and waving their little paper flags. If ever there was a place that sits in the Canadian mind as belonging to them, it surely must be the Houses of Parliament.

How naive. The lights dimmed, and there, in front of the thousands of us gathered in the quadrangle, two giant jumbo-tron video screens came to life. It turned out that our celebration of the nation and of our day was introduced by advertisements, for what seemed to be a national poultry marketers’ group, and for President’s Choice grilled meats.

Tacky? Obviously. But even if you can swallow the poor taste of running ads at such a time (similar to having a “sponsored” knife for your son’s Bris, or communion host wafers stamped with the name of a local eatery), the act of running ads before a national celebration on the most public site in Canada raises all kinds of questions.

Firstly, whose hill is it? Are the Parliament buildings public space, or private space? Symbolism is important in space and ceremony, and never more so than at an event like a national holiday. Rulers have known this from the time of the pyramids and as recently as the Brits floating the Queen down the Thames. Certainly the National Capital Commission must also know this. To run ads seconds before wishing us a happy 145th anniversary of our country is to say, on some level, that it is not our country, but belongs to those who have “sponsored” it: the corporations. And to run corporate ads right in the shadow of the House of Commons is inevitably to beg the question of whose interests are being served by those who work within. Whether or not we were all thinking consciously of this, the message was being communicated.

It is the height of hypocrisy for governments of all stripes to bemoan the loss of interest in voting and the declining rate of participation of young people in what used to be called “civics”, and then run ads in the very centre of what has been called “the country’s heart”. The two facts are connected. Why would a 19 year old youth even want to vote for a government that so clearly indicates that it’s not the vote, it’s the money, that counts?

Then there is the need for what, for argument’s sake, we could call “elevated” space. I have used a number of religious metaphors already in this article – Bris, pilgrimage, communion. In our recognition of how we are governed we human beings also seem to need spaces that are set aside from the ordinary (the original definition of “holy” is in fact to be set apart, or consecrated, to a “higher” use). The sombre Vietnam memorial in Washington would never have a mascot in a fur suit handing out yogourt samples….there would be an immediate and vocal reaction. Government buildings and spaces, at their best, also should be inspirational. The architects of Parliament Hill knew this. That is why the quadrangle (the area bordered by the Houses of Parliament) and the Centennial flame are there.

Granted, we Canadians are more circumspect than many of our neighbours and allies: we don’t have the impressive imperial views of Washington’s Mall and of the Lincoln Memorial. We don’t have an Arc de Triomphe nor a Buckingham Palace. We have always been a bit more bourgeois. But in its own, politely provincial Canadian way, Ottawa’s Capital Hill is still a space that one thinks of as set apart, even elevated (Capital Hill) to the use of democracy. We think of it that way because it was designed that way.

And maybe that’s the word that’s been missing so far: democracy. The centre block of the House of Commons is a place where our elected representatives argue out the policies and practices that determine who we are as a people. Those MPs are there because of us, and for no other reason. They did not buy their way into office. They were elected, in the free and fair elections for which our country is generally known. Democracy means that a whole bunch of us “little people” put our MPs there.

Corporations, by their very nature, of course, are not democratic. Nor should they necessarily be. They are, legally, at least, “incorporated”, that is, individuals. And as legal entities they are big – very big, very powerful, individuals. Is our public space for many of us little people who have voted, or for the select few big ones, who do not? Or to put it another way: the question is whether we should have an elevated space, set apart in recognition of the principles of democracy, or whether by our actions we in fact send a signal that the very centre of our national identity is up for sponsorship (and thus, inevitably, control).

To my mind it’s actually good news that the corporate sponsorship of our country’s 145th birthday in Ottawa was so clumsily handled, since it means that the practice has not yet achieved the sheen of a policy that is entrenched. I have nothing against either chicken farmers or grilled meats from Loblaws. It is the National Capital Commission (or those that underfund them) that need to answer for this. The “Occupy” movement, so strong in 2011, seems to be foundering in 2012. But so long as we seem so willing to give up symbols of our nation to interests beyond and against our national, democratic control, there will be backlash from those who are being told, on every screen, that their most cherished institutions and events are being taken away from them.

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Scrooge and Lazarus

One of the great modern parables of money is “A Christmas Carol,” by Charles Dickens. Everyone knows Scrooge, a man so miserly that his name has become synonymous with greed and small-minded parsimony. The story of Scrooge’s conversion – and it is a conversion – has been told and retold since Dickens first penned it in the fall and winter of 1843. Scrooge is a wonderful character, so richly-painted and fascinating that he has been copied and echoed in stories ever since, such as The Grinch (Dr Seuss), or the classic movie It’s a Wonderful Life. But, if characters have origins, what – or whom – was Dickens thinking about when he penned Scrooge? There are many guesses. We know of Dickens’ earlier life in a work where he was profoundly humiliated, as we know of his life-long concern for the poor-houses of industrializing England. Scrooge is read into these circumstances by critics, and seen as representing everything from Dickens’ own father to the season of winter itself, which eventually gives way (is converted) to the joyous celebration which is spring.
Although the book was not initially the commercial success for which Dickens hoped, it is a tale that, according to many, almost single-handedly revived the celebration of Christmas and at the same time secularized and modernized it. We owe much of our modern notion of Christmas to Dickens and his attempts to raise money with his book. Those trained in the philosophy of Gadamer and Ricoeur should take note. Here is a real, living example of the kind of myth-making power of the word that these men describe: Dickens made us nostalgic for a snowy, jolly, Victorian celebration which never was, but which ironically, his story helped create.
The prevailing wisdom is that, while A Christmas Carol is a great story, it isn’t particularly religious. There is almost no explicit reference here to the nativity of Christ (as C.S Lewis points out in “The Decline of Religion”), and the proper celebration of the season which Scrooge discovers has to do with generosity, family gatherings, and good cheer, rather more than prayer, worship, and theology.
But while there may be few explicit references to Christian themes in Dicken’s story (there are one or two), perhaps the critics, as with the New Testament narratives, are missing the point. Perhaps the religious influence on A Christmas Carol doesn’t lie in specific references so much it is exercised in a fashion more subtle and interesting to an author. Perhaps it is rather on the level of Biblical themes, or – and here we perhaps see one master storyteller borrowing from another – in narratives that Dickens’ Carol shows the effects of the Bible.
Jesus, by all accounts another master story-teller, tells a parable that, stripped of the latter’s English waistcoats, stools, fog and shutters, could almost be the mirror image of Dickens’ Carol. “There once was a rich man. A poor man named Lazarus lived at his gate, with nothing to eat. Lazarus died and was carried by the angels to Abraham’s side. The rich man also died (it’s hard not to think of Tiny Tim).
Then follows, in Jesus’ parable, a series of exchanges back and forth between the rich man, who is in torment, and Abraham, who acts as the guardian of paradise. First the rich man asks for his own relief, and then, when that is denied, he says: “I beg you, Father, send Lazarus to my father’s house. I have five brothers. He needs to warn them so that they don’t come to this place of agony.” Abraham replied “They have Moses and the prophets. They must listen to them.” The rich man said, “No Father Abraham! But if someone from the dead goes to them, they will change their hearts and lives.” One can almost hear the chains of Morley’s ghost in the rich man’s pleas.
What would have happened if Father Abraham had said yes? Something very like a first-century version of The Christmas Carol. Was Dickens perhaps dozing off some Sunday in church while the rector droned on, until he wakened with a start dreaming of Scrooge? One can perhaps never know. But it’s an intriguing possibility.

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23 Camino seconds

23 seconds of the Camino in the Pyrenees mountains on the border between France and Spain. The upcoming documentary will focus on the stories I heard and recorded from these and others along the trail. Here is the link. You may have to cut and paste it!

 

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The Beauty Of Which We’re Unaware

These last few hours I’ve been scrolling through hours of digital video I took last month on the Pyrenees portion of the Camino de Santiago, when up mountain paths and through rain-soaked Franco-Spanish villages I accompanied a group of pilgrims on the start of their treks.

As a cameraman I’m a rank beginner. But the wonder that’s appearing before my eyes is that, despite my inexperience, there is such beauty in so many of the shots. Of course it helps that the countryside is so photogenic. But so are the people! Whether it’s the Irish pilgrim with his pipe and kind eyes, or the trio of Canadian women who decided that the Camino would be better than India this time around, or the couple from BC who were walking to celebrate their marriage, the faces tell a story of a deep, vividly-lived humanity. And they also tell the story of a connection that we often forget in our daily routines lived from home to desk to computer to home. There is a kind of joy I’m seeing here. A patience with each other, an interest, and beneath that an openness that must come from the realization that the path is the thing, and that when we walk it we become, despite ourselves, a temporary family. In other words, at least part of that joy is coming from people who are en-joy-ing each other.

It’s a wonder to see again on the video files, and it makes me think again of how we might better find that beauty in each other when we’re “back home”. Because it’s still there, in us all. I’m thankful for what the camera is reminding me of.

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The Pilgrim

The Pilgrim