Best 494 quotes in «canada quotes» category

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    Because of the "city upon a hill" sound bite, "A Model of Christian Charity" is one of the formative documents outlining the idea of America. But dig deep into its communitarian ethos and it reads more like an America that might have been, an America fervently devoted to the quaint goals of working together and getting along. Of course, this America does exist. It's called Canada.

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    Being in the CBC Studios in Edmonton and Calgary was like peeking into the little room where the bishop gets to eat his lunch. You know? It's the Canadian church. It's the common element that unites every kitchen, every batch of cookies, every afternoon with the crowbar or the mower, every road trip. I walked through the halls feeling like I should tiptoe and whisper, peeking everywhere I could peek — at rooms full of blinking lights, at people in headsets, wishing I could hug and thank them all. They work hard, and we need them so much. We need them to be valued, not only hugged and thanked.

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    Because this is Upper Canada, after all, and 'caning' sounds more English than 'having ass whipped to death with hickory stick.

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    Bill C-9 was supposed to be a budget bill, but it came with innumerable measures that had little or nothing to do with the nation's finances. It was, as critics put it, the advance of the Harper agenda by stealth, yet another abuse of the democratic process. The bill was a behemoth. It was 904 pages, with 23 separate sections and 2,208 individual clauses.... As a Reform MP, [Stephen Harper] .... said of one piece of legislation that 'the subject matter of the bill is so diverse that a single vote on the content would put members in conflict with their own principles.' The bill he referred to was 21 page long -- or 883 pages shorter than the one he was now putting before Parliament.

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    But far too many innocent youngsters have been needlessly ground up in a bureaucratic meat grinder. There isn't anything accidental about such a waste of potential and life.

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    By January it had always been winter.

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    Canada is an Aboriginal country as well as a settler country. We rarely see ourselves that way, but it is past time that we started doing so. The fact that settlers are in a significant majority does not take away from the simple fact that when Europeans made first contact with the northern half of North America, there were millions of people already here. From the Beothuk in Newfoundland – a population completely wiped out by disease and violence – across every corner of Canada to the far west and north, Canada’s first people had built a civilization, a way of life thousands of years old and rich in diversity. They were not “savages” (as they were called, in French and English), nor were they “ignorant wretches”, nor were they less than people. They had developed complex societies with distinct languages, systems of governance; they were real people with a real way of life.

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    Canada’s political parties spend a few years in opposition and then govern as if it’s permanent payback time.

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    Canada first, Canada last, Canada always.

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    Canada is a free country, after all.

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    Born of antimodern sentiment, the summer camp was ultimately a modern phenomenon, a "therapeutic space" as much dependent on the city, the factory, and "progress" to define its parameters as on that intangible but much lauded entity called nature. In short, the summer camp should best be read not as a simple rejection of modern life, but, rather, as one of the complex negotiations of modernity taking place in mid-twentieth century Canada.

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    Canada is the place where maple syrup is its own food group.

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    Canadian official multiculturalism has developed through the 1970s and '80s, and has become in the '90s a major part of Canadian political discourse in Canada rather than in the United States, which is also a multi-ethnic country, may be due to the lack of an assimilationist discourse so pervasive in the U.S. The melting pot thesis has not been popular in Canada, where the notion of a social and cultural mosaic has had a greater influence among liberal critics. This mosaic approach has not been compensated with an integrative politics of antiracism or of class struggle which is sensitive to the racialization involved in Canadian class formation. The organized labour movement in Canada has repeatedly displayed anti-immigrant sentiments. For any inspiration for an antiracist theorization and practice of class struggle Canadians have looked to the United States or the Caribbean.

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    Content is not mere facts, drummed into tender little minds under the relentless pounding of rote learning. Content--even the date of the Quebec Act, Confederation, or the Battle of Vimy Ridge, or the name of the first prime minister-- is cultural capital, a basic requirement of life that every Canadian needs to comprehend the daily newspaper, to watch the TV news or a documentary, or to argue about politics and cast a reasonably informed vote. In an increasingly complex and immediate world, cultural capital must also include some knowledge of Europe, Africa, and Asia, too.

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    Content is not mere facts, drummed into tender little minds under the relentless pounding of rote learning. Content--even the date of the Quebec Act, Confederation, or the Battle of Vimy Ridge, or the name of the first prime minister-- is cultural capital, a basic requirement of life that every Canadian needs to comprehend the daily newspaper, to watch the TV news or a documentary, or to argue about politics and cast a reasonably informed vote. In an increasingly complex and immediate world, cultural capital must also include some knowledge of Europe, Africa, and Asia, too. Without some factual basis, some understanding of why Afghanis, Bosnians, or Congolese act as they do, Canadians will never make sense of what is happening around them. A knowledge of fact and an understanding of trends form the critical elements of our society's public discourse, and if Canadians do not have cultural capital in common, the fragmentation of our society is inevitable.

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    Days were long; nights longer. The streets, empty of tourists, were replenished by returning wildlife. Bighorn sheep stood in the parking lot of Hunter’s Coffee Shop and licked dirt off the hubcaps of parked cars. Deer meandered down Main Street and caused unexpected traffic jams. Even the cougars returned, slinking through night time gardens and leaving oversized paw prints in soft soil.

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    Deep silence fell about the little camp, planted there so audaciously in the jaws of the wilderness. The lake gleamed like a sheet of black glass beneath the stars. The cold air pricked. In the draughts of night that poured their silent tide from the depths of the forest, with messages from distant ridges and from lakes just beginning to freeze, there lay already the faint, bleak odors of coming winter. ("The Wendigo")

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    El invierno cae con dureza sobre el campo, se asienta en él como la capa de hielo de tres metros de profundidad hace miles de años. La gente vive envuelta en el invierno de un modo que los extraños no comprenden. Mantienen una actitud precavida, previsora, tranquila, animosa.

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    Every night we stopped in a cabin where wood had been stacked, matches left, and canned goods laid out for the chance traveler. All the unknown host received in return was a scribbled note giving our thanks, any news we could think of, and our names. This whole system of northern hospitality was a gigantic chain, for while we were eating this man’s beans, he was undoubtedly farther up the trail, eating somebody else’s.

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    Everything has a past, a voice, existed at some point, even things as small and seemingly meaningless as a house in a huge suburb. It’s a house like every other house… but at some point a family lived there, made it theirs, made it important. When people forget that history, that somebody at some point thought the house mattered, it just becomes an empty pile of nailed wood and brick and concrete that gets torn down for some strip mall or chain store to take its place… and that’s what happens more and more now, everything is disposable, always replaced with no thought at all. That’s where things get lost, memories get lost, humanity slips through the cracks, because when we all fail to pay attention to the things that make up our lives, we’re no longer human at all, not really.

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    Cemeteries are deceptive places. You go there for quiet remembering and find yourself assailed by noisy questions. If Mr. Wong didn't turn his back on his homeland, if he didn't forget it or forsake it, what then did he feel about becoming a Canadian citizen? Was it a statement of belonging?

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    Dr. Brown's book is able to make the subject matter interesting in a very pragmatic way, without losing the attractiveness and appeal of his academic writing and sound background. I would recommend the use of this book for teaching in leadership, management and organizational behavior courses knowing that it would make a great contribution to the learning experience of the reader." Alberto DeFeo, Ph.D. (Law) Chief Administrative Officer of Lake Country and Adjunct Professor of University of Northern British Columbia

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    Every Canadian has a complicated relationship with the United States, whereas Americans think of Canada as the place where the weather comes from.

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    For centuries, cannabis has long been used as a go-to remedy for a wide range of medical conditions by different societies all around the world. But after the dangers of its addiction were brought into light during the 1930s and 1940s, it was banned in most countries—not unlike alcohol was during the Prohibition. It’s only recently that its numerous medical benefits have been reinvestigated. Many studies have proven that marijuana is effective in alleviating symptoms of diseases like multiple sclerosis, Parkinson’s disease, and even cancer. A New Breakthrough Study The Journal of Bone and Mineral Research published a new study that explored a new and more promising medical application for cannabis. Conducted by researchers from Hebrew University and Tel Aviv University, the research showed that administering cannabidiol (aka. CBD), the non-psychotropic compound cannabinoid found in cannabis, aids in healing bone fractures. Conducted on rats with femoral fractures, it found that cannabidiol significantly enhanced the healing process in just eight weeks. This breakthrough research was jointly led by Prof. Itai Bab of the Bone Laboratory of Hebrew University and by Dr. Yankel Gabet of the Department of Anatomy and Anthropology’ Bone Research Laboratory at TAU’s Sackler Faculty of Medicine. Undisputable Clinical Potential In an earlier research study, the very same team also discovered that cannabinoid receptors in the human body also inhibited bone loss and stimulated bone formation. The results of this study just might pave the way for the use of cannabinoid medication to effectively fight osteoporosis and other diseases related to the bone in the near future. According to Dr. Gabet, the compounds of cannabis and its benefits to the medical world is not undeniable. He stressed that there is still a lot of work that has to be done to develop the right therapies, but it’s possible to come up with a clinical therapy that doesn’t involve the psychoactivity of marijuana. After all, cannabidiol is mostly anti-inflammatory and doesn’t cause any psychoactivity. Dr. Gabet also stated that the human body has a cannabinoid system that regulates vital and non-vital systems. The reason we only respond to marijuana is that our built-in intrinsic compounds and receptors can be activated by the compounds found in the cannabis plant. Research has shown that the skeleton is regulated by cannabinoids, while non-psychogenic compounds affect the skeleton. Separating the Components The study showed that cannabidiol makes the bones stronger during the healing process. It does so by enhancing the maturation of the collagen matrix, which then gives the basis for the new mineralization of the bone tissue. Because of this, after a fracture is healed with cannabidiol, if it gets broken again in the future, the healed bone will be tougher to break. In the study, the researchers prepared two groups of rats with fractured femurs: the first one was injected with cannabidiol alone, while the second one was injected with both cannabidiol and tetrahydrocannabinol. After evaluating the administration of these compounds on the subjects, it was found that it was only cannabidiol that offered therapeutic effects. The researchers found that only cannabidiol sufficiently and effectively enhanced the healing of the fracture—not to mention there are other studies that proved cannabidiol to be a safe agent. Because of this, the researchers are planning to move on with their studies and proceed to clinical trials to look into the use of CBD in improving the healing of human fractures. As we are seeing the use of medical marijuana being legalized in a growing number of states and countries, we can only expect research like this to grow. Research such as this one only adds to the growing list of the health benefits of marijuana.

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    For more than a century-and-a-half, Europeans had been killing North American Indians with firewater… Now, in the first decades of the nineteenth century, Canada’s pioneer settlers were killing themselves with their own medicine. About Canada. Toronto: Civil Sector Press, November, 2012. Alcohol, North American Indians, Settlers, Canada

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    Geography has made us neighbors. History has made us friends. Economics has made us partners. And necessity has made us allies. Those whom nature hath so joined together, let no man put asunder.

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    He's got this thing about Canada. He says it's like America only with health care and no guns, and you can live up to your potential there and not have to worry about what society thinks or about getting sick or getting shot.

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    I am rather ashamed to admit that my knowledge of the Ice Age in Canada is very little, mostly because much of it was under ice until about 10,000 years ago. I am very sure we still had beavers. I am also equally sure we still had Tim Horton's, a prehistoric edifice which has a coffee blend that can only be described as fossilized.

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    For many years there have been rumours of mind control experiments. in the United States. In the early 1970s, the first of the declassified information was obtained by author John Marks for his pioneering work, The Search For the Manchurian Candidate. Over time retired or disillusioned CIA agents and contract employees have broken the oath of secrecy to reveal small portions of their clandestine work. In addition, some research work subcontracted to university researchers has been found to have been underwritten and directed by the CIA. There were 'terminal experiments' in Canada's McGill University and less dramatic but equally wayward programmes at the University of California at Los Angeles, the University of Rochester, the University of Michigan and numerous other institutions. Many times the money went through foundations that were fronts or the CIA. In most instances, only the lead researcher was aware who his or her real benefactor was, though the individual was not always told the ultimate use for the information being gleaned. In 1991, when the United States finally signed the 1964 Helsinki Accords that forbids such practices, any of the programmes overseen by the intelligence community involving children were to come to an end. However, a source recently conveyed to us that such programmes continue today under the auspices of the CIA's Office of Research and Development. The children in the original experiments are now adults. Some have been able to go to college or technical schools, get jobs. get married, start families and become part of mainstream America. Some have never healed. The original men and women who devised the early experimental programmes are, at this point, usually retired or deceased. The laboratory assistants, often graduate and postdoctoral students, have gone on to other programmes, other research. Undoubtedly many of them never knew the breadth of the work of which they had been part. They also probably did not know of the controlled violence utilised in some tests and preparations. Many of the 'handlers' assigned to reinforce the separation of ego states have gone into other pursuits. But some have remained or have keen replaced. Some of the 'lab rats' whom they kept in in a climate of readiness, responding to the psychological triggers that would assure their continued involvement in whatever project the leaders desired, no longer have this constant reinforcement. Some of the minds have gradually stopped suppression of their past experiences. So it is with Cheryl, and now her sister Lynn.

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    For years, "Sorry, I don't speak French" has been the reflexive response of English-speaking Canadians to a request, a comment, or a greeting in the other official language. Part apology, part defiance, it is a declaration of the otherness. That is not me. I don't do that. The language barrier is her, at this counter, now.

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    Hey Alecto, film this!” she called out. With the slide being as tall as a two-storey house, it felt slightly risky being up there. “On second thought, why don’t you come up here? It’s a blast being up here.” “I don’t really like to be in high places,” said Alecto as he filmed her, the camera lens reflecting the entire playground, which was partially secluded by tall trees that cast otherworldly shadows dancing across the ground. “If you don’t like being in high places, then why’d you take so many drugs in the seventies?” Mandy questioned jokingly. “Do you want me to go up there and push you off the top of that slide?” Alecto threatened coldly. “You’d never do that, we’re best friends!” Mandy pointed out. She reached over and picked a bright red maple flower from one of the long branches of the trees, tossing it down to him. “Even in this failing 21st century, where people are cell phone addicts and crude humor and violence is the norm, even when society falls apart and drowns in its own mistakes, we’ll still be best friends!” She looked incredibly eccentric, never mind the fact that she was an adult woman wearing a trippy rainbow Pucci dress from the 1970’s, standing on top of a slide at a children’s playground. Alecto didn’t seem to mind, he just continued to film her with his camera like she’d asked him to.

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    Human beings are contradictory, hypocritical, a mix of good and evil, selflessness and selfishness - and our countries cannot help reflecting that. Yes, the United States, as a superpower, has done many abhorrent things. It has also done many praiseworthy things. The first can also be said of the Soviet Union and China; neither merits the second. History and politics gave the United States responsibilities few would want. It accepted those responsibilities and the rest of us tagged along. And we in Canada were happy to tag along. We wanted to profit from their economy; we have. We felt free to reduce our military to inconsequence because they would protect us; they have. (In a military sense, do the Americans really need NORAD? Hardly.) We wanted to have the television and washing machines and dishwashers they have; we do. Yet we laughed at their simple-minded glitz, their ignorance of the world - all the while heading in droves for Las Vegas and Los Angeles. We wanted the American Dream - without the name and without the responsibilities; we have it, to a large extent - and it is this that allows us to caress our little sense of moral superiority. The number of Canadians who expressed sympathy for the victim while blaming him (and watching his movies and his TV sitcoms, listening to his music, eating his food and dreaming of Florida) attained, in a time of grave crisis, a level of self-satisfied hypocrisy that is usually found only in the NDP, those paragons of democratic values who have few good words for the Americans but much mindless applause for Castro. We're lucky in this country to have none of the international responsibilities the Americans do, because then we wouldn't be able to lord it morally over them - and then where would we be? Canadians have no problems anywhere in the world, we like to boast. What we don't realize is, it's not because we're likeable, it's because we're inoffensive. We're welcome by default.

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    I am, to my core, Canadian, so, by osmosis, everything I write reflects that upbringing.

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    I drive a red, snow-covered Benz with a Drake air freshener hanging from the rearview and an interior that's liberally sprinkled with flakes of Timbit glaze.

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    If Canada had a soul (a doubtful proposition, Moses thought) then it wasn't to be found in Batoche or the Plains of Abraham or Fort Walsh or Charlottetown or Parliament Hill, but in The Caboose and thousands of bars like it that knit the country together from Peggy's Cove, Nova Scotia, to the far side of Vancouver Island.

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    If I had my way I'd move everybody up to Canada. It's nice there. Very polite. We went for a weekend last fall and got a flat tire and these two farmers with bright-red faces insisted on fixing it, then springing for dinner, then starting a college fund for the babies.

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    If we consider this official or elite multiculturalism as an ideological state apparatus we can see it as a device for constructing and ascribing political subjectivities and agencies for those who are seen as legitimate and full citizens and others who are peripheral to this in many senses. There is in this process an element of racialized ethnicization, which whitens North Americans of European origins and blackens or darkens their 'others' by the same stroke. This is integral to Canadian class and cultural formation and distribution of political entitlement. The old and established colonial/racist discourses of tradition and modernity, civilization and savagery, are the conceptual devices of the construction and ascription of these racialized ethnicities. It is through these 'conceptual practices of power' (Smith, 1990) that South Asians living in Canada, for example, can be reified as hindu or muslim, in short as religious identities.....We need to repeat that there is nothing natural or primordial about cultural identities - religious or otherwise - and their projection as political agencies. In this multiculturalism serves as a collection of cultural categories for ruling or administering, claiming their representational status as direct emanations of social ontologies. This allows multiculturalism to serve as an ideology, both in the sense of a body of content, claiming that 'we' or 'they' are this or that kind of cultural identities, as well as an epistemological device for occluding the organization of the social....an interpellating device which segments the nation's cultural and political space as well as its labour market into ethnic communities....Defined thus, third world or non-white peoples living in Canada become organized into competitive entities with respect to each other. They are perceived to have no commonality, except that they are seen as, or self-appellate as, being essentially religious, traditional or pre-modern, and thus civilizationally backward. This type of conceptualization of political and social subjectivity or agency allows for no cross-border affiliation or formation, as for example does the concept of class.

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    I know what I'm talking about, Alecto! When I think of Jud, I think of the times he wanted to be a coal miner, the times he took Wendy and me sailing in the harbour, the times he showed me how to play soccer, but I forgot all the bullying and I’ll never understand why. And now you ask me, you ask me what happened once we were in high school. You said you didn’t understand what having a family was like, so ask me!” Mandy was shouting at him without even realizing it, her words sharp and unforgiving. “I….” Alecto started, hesitating for a moment. “You don’t seem like yourself Mandy Valems, not at all….” “No, go ahead! You want to know what having a real family is like?” Mandy snapped, turning to stare at him coldly. “Ask me what happened, I’ll tell you anything you want to know!” “…What happened?” Alecto asked quietly, looking nervous and confused. “I stayed late after school in shop class when I was in grade 9, trying to keep my lousy grades up. I was building a birdhouse, something like that, and that was when Jud and all his popular jock friends came storming in, laughing and swearing like a bunch of pigs,” Mandy continued. “So ask me what happened next.” “I… I don’t want to ask you what happened,” Alecto replied. “Ask me!” Mandy yelled. “Alright, what happened next…?” Alecto questioned.

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    I might be the hazardous waste site that polluted it, but Cape Breton Island is still my home.

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    I never trust anyone", Alecto told Mandy as wisps of smoke drifted from his cigarette. "Treachery is the unfortunate result of any friendships I've ever had. I don't need friends anyway, what I want is to be left alone to carry out my work... it's a dangerous world and we're just on borrowed time, all of us... even you.

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    In fact, NASA doesn't use the F-word; instead, they call failure "early attempts at success.

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    - I believe in unlimited discovery and achievement. - I believe that dreams can become reality. - I believe in true love. - I believe in kindness and intelligence. - I trust life, regardless.

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    If you were me you’d do the right thing, help your friends, because you’re not a coward,” Mandy sighed sadly. “I covered up a murder because I was scared to go to jail and I did the wrong thing… well, now’s my chance to do the right thing, to save someone’s life, because I don’t want you to die.” “Save someone’s life? I’m no one,” Alecto laughed morbidly. “A hundred and twelve years is definitely way too long to have survived. You’d be wasting your time and risking your own life….” “This is my life,” Mandy declared, smiling sincerely. Alecto just looked concerned and very doubtful as the rain drizzled down the roads and sidewalks, towards the harbour where it fell into the ocean, indistinguishable from all the other water in the world.

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    …I’m afraid of what the digital age will do to the world, to the things we think are important… it’s almost like people want to believe in some illusion that they’re robots and forget altogether that they’re real, living people… but everything these days is disposable, even people themselves, and that’s why I’m afraid for the world,” Mandy confessed, looking depressed and worried. “So am I… but I’ll still watch all of it as the world dooms itself, because I want to see how it ends, and whether or not they’ll be intelligent enough to forget all of this digital illusion afterwards,” Alecto explained. “I’m sure that they’ll be able to realize how wrong it all is… even though the idiots outnumber most people these days, there are still enough intelligent people to fight against it.

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    I'm an old-fashioned guy. I believe in the Enlightenment, and reason, and logic, and you know, facts.

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    In a time like this, let us trust in God even more. To trust when life is easy is no trust.

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    In the fight among politicians, the children lost again.

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    In this part of Canada, it was assumed that the passengers would provide each other with entertainment.

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    I succeeded on my own, why can't you?" is a dispassionate call to the majority of Native people to forsake one another. The end results is each of us digging our own way out of the hole, filling up the path with dirt as we go. Such things as justice and principles prevent the whole people from becoming dispassionate. Until all of us are free, the few who think they are remain tainted with enslavement.

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    It is interesting that the rhetoric and some state initiatives of multiculturalism in the West are accompanied by the gathering strength of right wing politics....Everywhere in the West 'immigration,' a euphemistic expression for racist labor and citizenship policies, has become a major election platform....The media and some members of the Canadian intelligentsia speak in terms of the end of 'Canadian culture,' displaying signs of feeling threatened by these 'others,' who are portrayed as an invasive force. In the meantime, Western capital roves in a world without borders, with trade agreements such as GATT and NAFTA ensuring their legal predations, while labour from third world countries is both locked in their national spaces and locked out from Western countries, marked by a discourse of illegality and alienness.