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	<updated>2026-10-07T06:09:52Z</updated>
	<subtitle>User contributions</subtitle>
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	<entry>
		<id>https://www.conservapedia.com/index.php?title=Raelism&amp;diff=734086</id>
		<title>Raelism</title>
		<link rel="alternate" type="text/html" href="https://www.conservapedia.com/index.php?title=Raelism&amp;diff=734086"/>
		<updated>2009-12-17T18:53:08Z</updated>

		<summary type="html">&lt;p&gt;Getitstraight: &lt;/p&gt;
&lt;hr /&gt;
&lt;div&gt;'''Raelism''' refers to a [[UFO]] [[religion]] begun in [[France]] by former race car driver Claude Vorilhon, who renamed himself ''Rael''. In 1974, Rael claimed to experience an alien abduction during which he learned that humans had been created scientifically by extraterrestrial overlords called &amp;quot;Elohim.&amp;quot; Thus the Raelians are proponents of [[intelligent design]], although it is not clear where the aliens themselves originated&amp;lt;ref&amp;gt;Rael. Extraterrestrials Took Me to their Planet (1975)&amp;lt;/ref&amp;gt;.&lt;br /&gt;
&lt;br /&gt;
According to Raelian beliefs, the Elohim have been misinterpreted in world religions as creator gods. Thus the movement rejects that God or gods actually exist. Though they are technically an [[atheistic]] religion, they do not believe in [[evolution]].&lt;br /&gt;
&lt;br /&gt;
The religion made international headlines in 2002 when they claimed (but unproven) to have genetically engineered the first healthy, viable, human clone baby. Raelians do not believe in a supernatural afterlife and thus advocate human cloning and &amp;quot;mind uploading&amp;quot; as a means to ensure eternal life&amp;lt;ref&amp;gt;http://www.pbs.org/newshour/bb/science/july-dec02/cloning_12-27.html&amp;lt;/ref&amp;gt;.&lt;br /&gt;
&lt;br /&gt;
It's total of 1,000-some members are called &amp;quot;Raelians&amp;quot;. Although the majority of members live in France, the cult's current headquarters is &amp;quot;UFOland&amp;quot; in an abandoned barn located 15 miles south of [[Montreal]], [[Quebec]]. &lt;br /&gt;
&lt;br /&gt;
&lt;br /&gt;
==References==&lt;br /&gt;
&lt;br /&gt;
{{reflist|1}}&lt;br /&gt;
[[Category:Religion]]&lt;/div&gt;</summary>
		<author><name>Getitstraight</name></author>
	</entry>
	<entry>
		<id>https://www.conservapedia.com/index.php?title=Raelism&amp;diff=734085</id>
		<title>Raelism</title>
		<link rel="alternate" type="text/html" href="https://www.conservapedia.com/index.php?title=Raelism&amp;diff=734085"/>
		<updated>2009-12-17T18:52:22Z</updated>

		<summary type="html">&lt;p&gt;Getitstraight: &lt;/p&gt;
&lt;hr /&gt;
&lt;div&gt;'''Raelism''' refers to a [[UFO]] [[religion]] begun in [[France]] by former race car driver Claude Vorilhon, who renamed himself ''Rael''. In 1974, Rael claimed to experience an alien abduction during which he learned that humans had been created scientifically by extraterrestrial overlords called &amp;quot;Elohim.&amp;quot; Thus the Raelians are proponents of [[intelligent design]], although it is not clear where the aliens themselves originated&amp;lt;ref&amp;gt;Rael. Extraterrestrials Took Me to their Planet (1975)&amp;lt;/ref&amp;gt;.&lt;br /&gt;
&lt;br /&gt;
According to Raelian beliefs, the Elohim have been misinterpreted in world religions as creator gods. Thus the movement rejects that God or gods actually exist. Though they are technically an [[atheistic]] religion, they do not believe in [[evolution]].&lt;br /&gt;
&lt;br /&gt;
The religion made international headlines in 2002 when they claimed to have genetically engineered the first healthy, viable, human clone. Raelians do not believe in a supernatural afterlife and thus advocate human cloning and &amp;quot;mind uploading&amp;quot; as a means to ensure eternal life&amp;lt;ref&amp;gt;http://www.pbs.org/newshour/bb/science/july-dec02/cloning_12-27.html&amp;lt;/ref&amp;gt;.&lt;br /&gt;
&lt;br /&gt;
It's total of 1,000-some members are called &amp;quot;Raelians&amp;quot;. Although the majority of members live in France, the cult's current headquarters is &amp;quot;UFOland&amp;quot; in an abandoned barn located 15 miles south of [[Montreal]], [[Quebec]]. &lt;br /&gt;
&lt;br /&gt;
&lt;br /&gt;
==References==&lt;br /&gt;
&lt;br /&gt;
{{reflist|1}}&lt;br /&gt;
[[Category:Religion]]&lt;/div&gt;</summary>
		<author><name>Getitstraight</name></author>
	</entry>
	<entry>
		<id>https://www.conservapedia.com/index.php?title=Category:Cults&amp;diff=734083</id>
		<title>Category:Cults</title>
		<link rel="alternate" type="text/html" href="https://www.conservapedia.com/index.php?title=Category:Cults&amp;diff=734083"/>
		<updated>2009-12-17T18:51:15Z</updated>

		<summary type="html">&lt;p&gt;Getitstraight: &lt;/p&gt;
&lt;hr /&gt;
&lt;div&gt;* [[Raelism]] - A Scientific religious cult based in France and Canada led by leader who calls himself &amp;quot;Rael&amp;quot;. &lt;br /&gt;
&lt;br /&gt;
[[Category:Religion]]&lt;/div&gt;</summary>
		<author><name>Getitstraight</name></author>
	</entry>
	<entry>
		<id>https://www.conservapedia.com/index.php?title=Category:Cults&amp;diff=734082</id>
		<title>Category:Cults</title>
		<link rel="alternate" type="text/html" href="https://www.conservapedia.com/index.php?title=Category:Cults&amp;diff=734082"/>
		<updated>2009-12-17T18:50:51Z</updated>

		<summary type="html">&lt;p&gt;Getitstraight: &lt;/p&gt;
&lt;hr /&gt;
&lt;div&gt;* [[Raelism]] - A Scientific religious cult based in France and Canada led by leader who calls himself &amp;quot;Rael&amp;quot;. It's total of 1,000-some members are called &amp;quot;Raelians&amp;quot;. They believe that space aliens are gods to created all life of earth. In 2003, the Canadian branch of Raelians announced but hasn't proven a Raelian labratory cloned the first human clone baby. Raelians began their mission in France, but the current headquarters is &amp;quot;UFOland&amp;quot; in an abandoned barn located 15 miles south of Montreal, Quebec. &lt;br /&gt;
&lt;br /&gt;
[[Category:Religion]]&lt;/div&gt;</summary>
		<author><name>Getitstraight</name></author>
	</entry>
	<entry>
		<id>https://www.conservapedia.com/index.php?title=Category:Cults&amp;diff=734081</id>
		<title>Category:Cults</title>
		<link rel="alternate" type="text/html" href="https://www.conservapedia.com/index.php?title=Category:Cults&amp;diff=734081"/>
		<updated>2009-12-17T18:49:22Z</updated>

		<summary type="html">&lt;p&gt;Getitstraight: &lt;/p&gt;
&lt;hr /&gt;
&lt;div&gt;* [[Raelians]] - a Scientific religious cult based in France and Canada led by leader who calls himself &amp;quot;Rael&amp;quot;. They believe that space aliens are gods to created all life of earth. In 2003, the Raelians announced but hasn't proven a Raelian labratory cloned the first human clone baby. Raelians began their mission in France, but the current headquarters is &amp;quot;UFOland&amp;quot; in an abandoned barn located 10 miles south of Montreal, Quebec. &lt;br /&gt;
&lt;br /&gt;
[[Category:Religion]]&lt;/div&gt;</summary>
		<author><name>Getitstraight</name></author>
	</entry>
	<entry>
		<id>https://www.conservapedia.com/index.php?title=Talk:Margaret_Sanger&amp;diff=734073</id>
		<title>Talk:Margaret Sanger</title>
		<link rel="alternate" type="text/html" href="https://www.conservapedia.com/index.php?title=Talk:Margaret_Sanger&amp;diff=734073"/>
		<updated>2009-12-17T18:27:55Z</updated>

		<summary type="html">&lt;p&gt;Getitstraight: &lt;/p&gt;
&lt;hr /&gt;
&lt;div&gt;Michael Crichton, is an author of fiction and a non-practicing MD—is he really a proper source for historical quotes?  I think not.  I would, therefore, argue in favor of removing the last paragraph from this page unless better sourcing for these quotes can be found.--[[User:Reginod|Reginod]] 10:17, 2 April 2007 (EDT)&lt;br /&gt;
&lt;br /&gt;
:That's the kind of censorship I came here to avoid. Wikipedians made the same argument, but I don't buy it. &lt;br /&gt;
&lt;br /&gt;
:On what grounds do you reject the quote?&lt;br /&gt;
:#Writing fiction discredits all non-fiction written by an author.&lt;br /&gt;
:#*Bio-chemist (and science fiction author) [[Isaac Asimov]] wrote a ''History of Chemistry'' which I read as a teen. Bad source, right?&lt;br /&gt;
:#When an MD stops practicing or never even starts, he forgets everything he learned at university and his degree becomes worthless.&lt;br /&gt;
&lt;br /&gt;
:In your reply, please refer to the numbered list above. --[[User:Ed Poor|Ed Poor]] 10:41, 2 April 2007 (EDT)&lt;br /&gt;
&lt;br /&gt;
&lt;br /&gt;
::First, I am not censoring anything – Michael Crichton’s views are appropriate to place on his entry, I am simply suggesting he is not a good source for Margaret Sanger’s views, I didn’t delete the quote I simply asked that someone justify Crichton as a source or that a better source for the quote be found or that the quote be removed.  So please do not accuse me of censorship.  If I were a censor I would have simply deleted the quote and moved on.&lt;br /&gt;
::As to your points I do not reject the quote for either of the reasons you suggest that I am rejecting the quotes.  I am saying the two qualifications Chichton has are popular fiction author and non-practicing MD—this means that he would be a good source on writing, the publishing industry, how to provide publicity for a book (etc.), and he would be a good source for those things one would learn in earning an MD during the time period he was earning his MD (this rules out, for example, modern practice in dealing with premature births as that technology has greatly changed since he earned his degree—but does not rule out how to set a broken arm).  What Sanger said is not in his area of expertise, not in either of them.  &lt;br /&gt;
::So I am rejecting the quote for reason number 3 (not 1 or 2—both of which, you are quite right are bad reasons to reject a statement):&lt;br /&gt;
:::3. What Margaret Sanger said is not in Michael Chrichton’s field of expertise and he, therefore, is not a proper source for what she said.&lt;br /&gt;
::If she said what Chrichton claims she did a better source can be found, if a better source cannot be found it should be removed.  --[[User:Reginod|Reginod]] 10:57, 2 April 2007 (EDT)&lt;br /&gt;
&lt;br /&gt;
Thanks for taking the time to clarify your remarks. Returning the favor, let me point out that I do not consider you a &amp;quot;censor&amp;quot; - I was perhaps unclear about that. I meant that removing the quote 'would be' censorship.&lt;br /&gt;
&lt;br /&gt;
I appreciate you listing your grounds for removal of this passage:&lt;br /&gt;
&lt;br /&gt;
:According to [[Michael Crichton]], Sanger was a supporter of [[eugenics]]. He quotes her as having said, &amp;quot;Fostering the good-for-nothing at the expense of the good is an extreme cruelty … there is no greater curse to posterity than that of bequeathing them an increasing population of imbeciles.&amp;quot;  &amp;lt;ref&amp;gt;http://www.michaelcrichton.net/fear/index.html&amp;lt;/ref&amp;gt;&lt;br /&gt;
Crichton also writes that 'She spoke of the burden of caring for &amp;quot;this dead weight of human waste.&amp;quot;' &amp;lt;ref&amp;gt;http://www.michaelcrichton.net/fear/index.html&amp;lt;/ref&amp;gt;&lt;br /&gt;
&lt;br /&gt;
But &amp;quot;not in Michael Chrichton’s field of expertise&amp;quot; doesn't seem like a good enough reason. Everything in the passage is easily checked. Would you like to dig into this matter, and tell us whether Crichton was right and/or whether I've cited him properly? &lt;br /&gt;
&lt;br /&gt;
The points in question are:&lt;br /&gt;
#Was [[Margaret Sanger]] a supporter of [[eugenics]]?&lt;br /&gt;
#Did she say &amp;quot;Fostering the good-for-nothing at the expense of the good is an extreme cruelty … there is no greater curse to posterity than that of bequeathing them an increasing population of imbeciles.&amp;quot;?&lt;br /&gt;
#*And is this quote taken in context or [[out of context]]?&lt;br /&gt;
&lt;br /&gt;
If you've got time, we could sure use your help on this. It could even turn into a guideline on [[Use of quoted material]]. :-) --[[User:Ed Poor|Ed Poor]] 11:12, 2 April 2007 (EDT)&lt;br /&gt;
&lt;br /&gt;
#That [[Margaret Sanger]]&lt;br /&gt;
&lt;br /&gt;
&lt;br /&gt;
:Thank you for the reply and the clarification.&lt;br /&gt;
:I’ll take a stab at researching these quotes, but I want to suggest that you are misplacing the burden of proof.  If you (or anyone else) is going to say that someone said, “X”, then the burden to prove that the person did indeed say “X” should be on the person making the claim.  To meet this burden I would suggest that the person asserting the quote should have to point to an eyewitness account, a text written or signed by the person in question, a newspaper report, a history text, or some other reliable source for historical information.  I think that is the standard that should be applied to all quotations.&lt;br /&gt;
:I worry that a more relaxed standard—like the one you are proposing here (I take it that you are suggesting that so long as I can find a person (or possibly a person who has some degree of education or a person who has an easily recognized name—I’m not sure why exactly you would accept Chrichton’s authority here) who attributes the quote to the person in question, it is acceptably posted to their article) will lead to bad information being posted in articles.&lt;br /&gt;
:The standard I am proposing is that sources have to be roughly what they would have to be if a person were writing their addition to the article as part of a college (or even a high school—assuming the high school is sufficiently strict) paper—a source used as a reference has to be reliable either by virtue of expertise or by virtue of it being an eyewitness account (or in the case of some newspaper articles a second hand eyewitness account).  I’m not sure what standard you are proposing, but I would be very interested to know what exactly it is and why you think it is superior. --[[User:Reginod|Reginod]] 12:01, 2 April 2007 (EDT)&lt;br /&gt;
&lt;br /&gt;
::A quick search finds the first quote attributed to Herbert Spencer here &amp;lt;ref&amp;gt;http://spartan.ac.brocku.ca/~lward/LeBon/LeBon_1899/LeBon_1899_24.html&amp;lt;/ref&amp;gt;.  A bit more reaserch finds it here &amp;lt;ref&amp;gt;http://swiss.csail.mit.edu/~rauch/abortion_eugenics/sanger/sanger_05.html&amp;lt;/ref&amp;gt; as part of an epigram to a chapter of a book Sanger wrote.  So, I would argue that it is absolutely out of contex. --[[User:Reginod|Reginod]] 12:09, 2 April 2007 (EDT)&lt;br /&gt;
&lt;br /&gt;
==References==&lt;br /&gt;
&amp;lt;references/&amp;gt;&lt;br /&gt;
&lt;br /&gt;
== [[:Category:Abortion]] ==&lt;br /&gt;
&lt;br /&gt;
I'm not 100% sure why this article was in [[:Category:Abortion]]. She didn't campaign for abortion in her lifetime, neither of the groups she founded supported abortion until well after she left them, and the only time she felt the need to comment on abortion was in part of campaigning against suppressing birth control (with comments along the lines of &amp;quot;If birth control were available mothers wouldn't have to risk their lives getting abortions&amp;quot; and so on). &lt;br /&gt;
&lt;br /&gt;
I looked for categories for activists, eugenicists, birth control, or feminists, and found bupkis. Those seem like the most likely candidates. [[User:AManInBlack|AManInBlack]] 01:08, 25 July 2007 (EDT)&lt;br /&gt;
&lt;br /&gt;
:Margaret Sanger founded what became Planned Paranthood, supported murdering infants in large families, argued that the African Race should be exterminated, and much of what she wanted is being worked on via planned parenthood.  She is a very important figure in the history of abortion.  Google returns 100K+ hits for [http://www.google.com/search?hl=en&amp;amp;q=%22Margaret+Sanger%22++%2Babortion +&amp;quot;Margaret Sanger&amp;quot; +abortion].  Yeah, I see the first link is wikipedia apologetics Sanger vis-a-vis abortion, but this is conservapedia.   {{User:PheasantHunter/FullSig}} 01:14, 25 July 2007 (EDT)&lt;br /&gt;
::Can you help me out with some references to show that she argued for the legalization or legitimization of abortion, or that she advocated for the extermination of the African race? AFAICT, she argued for the marginalization and sterilization of southern and eastern European immigrants to the US, and subscribed to the then-universal school of thought that abortion was an unqualified evil. [[User:AManInBlack|AManInBlack]] 01:20, 25 July 2007 (EDT)&lt;br /&gt;
&lt;br /&gt;
::Wow, those links are particularly unhelpful. Wikipedia is vague and mealymouthed (par for the course), there's lots of useless partisan frothing at the mouth on both sides, and there are lots of off-hand (unsourced, argh!) references to her being galvanized by the evils of abortion (again making it hard to tell between partisan frothing at the mouth and substance). *sigh* [[User:AManInBlack|AManInBlack]] 01:25, 25 July 2007 (EDT)&lt;br /&gt;
&lt;br /&gt;
:::[http://www.catholiceducation.org/articles/sexuality/se0057.html Angry White Female: Margaret Sanger's Race of Thoroughbreds], going to add it now.  {{User:PheasantHunter/FullSig}} 01:27, 25 July 2007 (EDT)&lt;br /&gt;
&lt;br /&gt;
::::That source doesn't mention that she had any feelings on abortion, although it's helpful on her specific racial feelings. [[User:AManInBlack|AManInBlack]] 01:37, 25 July 2007 (EDT) &lt;br /&gt;
&lt;br /&gt;
In fact, Sanger herself on abortion:&lt;br /&gt;
&lt;br /&gt;
&amp;lt;blockquote&amp;gt;To force poor mothers to resort to this dangerous and healthdestroying method of curtailing their families is cruel, wicked, and heartless, and it is often the mothers who care most about the welfare of their children who are willing to undergo any pain or risk to prevent the coming of infants for whom they cannot properly care.&amp;lt;/blockquote&amp;gt;&lt;br /&gt;
&lt;br /&gt;
This is something she wrote for the Woman Citizen in 1924, and is available [http://womenshistory.about.com/library/etext/bl_sanger_1924.htm here].&lt;br /&gt;
&lt;br /&gt;
I'm having trouble seeing her as an abortion advocate, here. [[User:AManInBlack|AManInBlack]] 01:48, 25 July 2007 (EDT)&lt;br /&gt;
&lt;br /&gt;
*'''Work together well, and in harmony!''' --[[User:TK|&amp;lt;small&amp;gt;Sysop-&amp;lt;/small&amp;gt;TK]] &amp;lt;sub&amp;gt;[[User_talk:TK|/MyTalk]]&amp;lt;/sub&amp;gt; 01:28, 25 July 2007 (EDT)&lt;br /&gt;
&lt;br /&gt;
:She was an infanticide advocate.   She founded what became planned parenthood, one of the if not the largest abortion provider in the U.S..  More than 10,000,000 African American fetuses (read: infants) have been aborted thanks to planned parenthood.  Anyway, have at the article, I'll be back tomorrow.  {{User:PheasantHunter/FullSig}} 01:51, 25 July 2007 (EDT)&lt;br /&gt;
::She founded the American Birth Control League, which was folded into the National Birth Control League (which later became Planned Parenthood). (Saying she founded Planned Parenthood is just factually wrong, in this case. She was heavily involved in its early days, but her organization was actually subsumed by PP.) Planned Parenthood didn't perform any abortions until after Sanger's death; the Supreme Court didn't even strike down laws prohibiting contraceptive use by married couples until shortly before her death.&lt;br /&gt;
&lt;br /&gt;
::She was a sick person, and had some extremist, repulsive views. Let's try our best to stick to attributing to her the views she actually held, instead of the views held by those she associated with, though. [[User:AManInBlack|AManInBlack]] 02:07, 25 July 2007 (EDT)&lt;br /&gt;
&lt;br /&gt;
&amp;lt;blockquote&amp;gt;These unwanted pregnancies often provoke the crime of abortion, or alternatively multiply the number of child-workers and lower the standard of living.&amp;lt;/blockquote&amp;gt;&lt;br /&gt;
:- Sanger in ''The Pivot of Civilization''&lt;br /&gt;
&lt;br /&gt;
&amp;lt;blockquote&amp;gt;I assert that the hundreds of thousands of abortions performed in America each year are a disgrace to civilization.&amp;lt;/blockquote&amp;gt;&lt;br /&gt;
:- Sanger in ''Woman and the New Race'' (''Woman and the New Race'' has more on how to combat abortion, with an entire chapter advocating contraceptives as a means to eliminate abortion.)&lt;br /&gt;
&lt;br /&gt;
How are these the words of an abortion advocate? :/ [[User:AManInBlack|AManInBlack]] 02:28, 25 July 2007 (EDT)&lt;br /&gt;
&lt;br /&gt;
== Sanger and Abortion ==&lt;br /&gt;
&lt;br /&gt;
Some seem to be suggesting that the link between Sanger and abortion is tenuous.  Let's review:&lt;br /&gt;
&lt;br /&gt;
*Supported infanticide (read: ex post facto abortions)&lt;br /&gt;
*Founded what became Planned Parenthood (a leading abortion provider)&lt;br /&gt;
&lt;br /&gt;
The link between Sanger and abortion is strong.  {{User:PheasantHunter/FullSig}} 01:59, 25 July 2007 (EDT)&lt;br /&gt;
&lt;br /&gt;
:&amp;lt;nowiki&amp;gt;*sigh*&amp;lt;/nowiki&amp;gt; I was hoping that we could avoid shrillness here. She argued for infanticide, and if we were going to add a category for advocates of infanticide, I wouldn't (based on what I've read, I'm still digging) oppose it. She drew a distinction between abortion and infanticide, and opposed abortion.&lt;br /&gt;
&lt;br /&gt;
:As for founding Planned Parenthood (which she didn't, but that's quibbling, since she was one of its defining voices in its early years), lots of organizations become something other than what their founders want them to be. AFAICT from what sources I've read (and, please, I'd love to see some better info on her view of abortion post-1930) Planned Parenthood began dealing with abortion after her death. [[User:AManInBlack|AManInBlack]] 02:07, 25 July 2007 (EDT)&lt;br /&gt;
&lt;br /&gt;
::I'll do some digging, but your replies sound a lot like &amp;quot;Muhammad did not support Jihad&amp;quot; (with apologies to those of the Islam faith).  {{User:PheasantHunter/FullSig}} 02:10, 25 July 2007 (EDT)&lt;br /&gt;
:::I'm merely cautioning against painting an organization's founder with the anachronistic views of the organization. Think of how silly it would be to put [[:Category:Opponents of same-sex marriage]] to [[John C. Frémont]] or [[:Category:Opponents to slavery]] to [[George W. Bush]]. [[User:AManInBlack|AManInBlack]] 02:19, 25 July 2007 (EDT)&lt;br /&gt;
&lt;br /&gt;
You know, you say that she's an abortion advocate because she founded Planned Parenthood. When she founded the American Birth Control League, she stated its founding principles in ''The Pivot of Civilization'', which is happily available on [http://www.gutenberg.org/dirs/1/6/8/1689/1689.txt Project Gutenberg]. An excerpt from these principles, emphasis added:&lt;br /&gt;
&lt;br /&gt;
&amp;lt;blockquote&amp;gt;&lt;br /&gt;
In addition to this grave evil we witness the appalling waste of women's health and women's lives by too frequent pregnancies. '''These unwanted pregnancies often provoke the crime of abortion''', or alternatively multiply the number of child-workers and lower the standard of living.&lt;br /&gt;
&amp;lt;/blockquote&amp;gt;&lt;br /&gt;
&lt;br /&gt;
In her own words, Sanger argued for birth control as a way to prevent both uncontrolled population growth and abortion. Her single admirable trait was arguing for birth control as a means for a couple to manage the growth of their family.&lt;br /&gt;
&lt;br /&gt;
She was a racist and a eugenicist, not an admirable person at all. But let us be precise in describing her views and goals, instead of throwing up our hands and ascribing all vaguely-related evils to her. [[User:AManInBlack|AManInBlack]] 02:36, 25 July 2007 (EDT)&lt;br /&gt;
&lt;br /&gt;
*I know both of you have worked with far more difficult people than each other (me for instance)!  I am rooting for you both! :p --[[User:TK|&amp;lt;small&amp;gt;Sysop-&amp;lt;/small&amp;gt;TK]] &amp;lt;sub&amp;gt;[[User_talk:TK|/MyTalk]]&amp;lt;/sub&amp;gt; 02:27, 25 July 2007 (EDT)&lt;br /&gt;
&lt;br /&gt;
[http://www.conservapedia.com/index.php?title=Margaret_Sanger&amp;amp;diff=250575&amp;amp;oldid=250572 This] is exactly what I'm talking about when I'm saying we need to avoid shrill sources and tenuous links. If you want to decry the evils of Planned Parenthood and abortion, [[Planned Parenthood|this article]] and [[abortion|this article]] are the place to do it. Sanger devoted wanted to replace abortion with birth control entirely, and saw it as an unqualified evil. [[User:AManInBlack|AManInBlack]] 00:02, 26 July 2007 (EDT)&lt;br /&gt;
&lt;br /&gt;
== People With Black Skin..... ==&lt;br /&gt;
&lt;br /&gt;
I believe it almost universally acceptable to refer to them as &amp;quot;Blacks&amp;quot;, African-Americans and people of African descent. --[[User:TK|&amp;lt;small&amp;gt;Sysop-&amp;lt;/small&amp;gt;TK]] &amp;lt;sub&amp;gt;[[User_talk:TK|/MyTalk]]&amp;lt;/sub&amp;gt; 03:10, 25 July 2007 (EDT)&lt;br /&gt;
&lt;br /&gt;
:TK, I agree. One thing that I've wondered is why it's OK to call someone, &amp;quot;a person of color&amp;quot; but not OK to call them a &amp;quot;colored person&amp;quot;? It's the bizarre process of keeping up with labels. [[User:Scorpio|Scorpio]] 15:17, 25 July 2007 (EDT)&lt;br /&gt;
&lt;br /&gt;
*Well, yes...it will drive you mad if one attempts to keep up with current conventions, or inaccurate ones! --[[User:TK|&amp;lt;small&amp;gt;Sysop-&amp;lt;/small&amp;gt;TK]] &amp;lt;sub&amp;gt;[[User_talk:TK|/MyTalk]]&amp;lt;/sub&amp;gt; 15:36, 25 July 2007 (EDT)&lt;br /&gt;
&lt;br /&gt;
== The Hope Clinic reference and the &amp;quot;propaganized&amp;quot; version of the lead ==&lt;br /&gt;
&lt;br /&gt;
[http://www.hopeclinic.com/AbortionHistory.htm Hope Clinic]'s history of abortion is not a useful reference for this article. In particular, they even get the names of things wrong:&lt;br /&gt;
&lt;br /&gt;
&amp;quot;1942 – Margaret Sanger’s Birth Control Federation of America becomes Planned Parenthood Federation of America.&amp;quot;&lt;br /&gt;
&lt;br /&gt;
There was no Birth Control Federation of America. The ''National'' Birth Control ''League'' was founded by Mary Ware Dennett in 1915. Sanger founded the American Birth Control League, which folded into the NBCL to make a single group that was variously called the NBCL or ABCL until 1942, when it becomes Planned Parenthood Federation of America. &lt;br /&gt;
&lt;br /&gt;
We need to be very careful about using non-historical sources - particularly the many shrill, partisan sources on both sides - in this article. There's a tendency for pro-choice people to to say &amp;quot;She supported legalization of birth control, so she's a champion of reproductive rights!&amp;quot; as well as this pro-life tendency to say &amp;quot;She was a racist and founded Planned Parenthood, she's a horrible babykilling monster!&amp;quot; when neither side is right.&lt;br /&gt;
&lt;br /&gt;
&lt;br /&gt;
Additionally, [http://www.conservapedia.com/index.php?title=Margaret_Sanger&amp;amp;oldid=249661 this version] of the lead doesn't mention her nationality, doesn't mention her eugenics beliefs until halfway in, and uses the loaded and inaccurate term &amp;quot;propaganized.&amp;quot; Near as I can tell, she just came out and said that non-white races were inferior and should be marginalized because she felt they were inferior. Arguing for a hateful, ugly idea isn't propaganda automatically. [[User:AManInBlack|AManInBlack]] 19:22, 25 July 2007 (EDT)&lt;br /&gt;
&lt;br /&gt;
:&amp;lt;s&amp;gt;AManInBlack, you seem to be gaming the system, attempting to marginalize Sanger's infamy, while promoting aspects (birth control) that make Sanger a liberal hero.  This is conservapedia, and Sanger did start what became planned parenthood.  And emphasizing this, as is emphasized in conservative circles, makes the article distinctly consrvative.  Now, if you have a site that says Sanger did not start what became planned parenthood, I'm interested.  But please stop with the liberal spin.  &lt;br /&gt;
:You may have other valid points, but they do not provide cover for attempting to diminish the role of Sanger in the &amp;quot;evolution&amp;quot; of the legalization of abortion.  Unless you have a site that states Sanger did not start what became planned parenthood, do not mingle the liberal bias with your other edits (which I assume are productive).&amp;lt;/s&amp;gt;{{User:PheasantHunter/FullSig}} 22:57, 25 July 2007 (EDT)&lt;br /&gt;
&lt;br /&gt;
:::I retract the above, but still need to add a few comments.  Just want to add a few more points.  Propaganda is unrelated to whether or not an idea is hateful.  But writing books, giving speeches, and advocating and organizing is not merely arguring.  You claimed that the word &amp;quot;discoursed&amp;quot; was archaic (though my dictionary doesn't support you on this.)  I agree that discourse is inadequate, because it does not include her written and other non-verbal activities.  We had war propaganda during WWII, and there is no need to sugar coat propaganda.  &amp;quot;Evangelized&amp;quot; might be a better word, but it has connotations associated with relgion.  What word do you propose.&lt;br /&gt;
:::This is conservapedia, and Sanger did start what became planned parenthood.  And emphasizing this, as is emphasized in conservative circles, makes the article distinctly conservative.  That it is true is not in dispute.  Now, if you have a reference says Sanger had nothing to do with the organization that became planned parenthood, I'm interested. {{User:PheasantHunter/FullSig}} 23:11, 25 July 2007 (EDT)&lt;br /&gt;
::::I proposed &amp;quot;advocated,&amp;quot; which has no distracting connotations and has exactly the same denotation. I also like Ed Poor's &amp;quot;campaigned for,&amp;quot; which carries political connotations, which is quite accurate.&lt;br /&gt;
&lt;br /&gt;
::::I don't plan to downplay her role in Planned Parenthood, and the first specific thing she did mentioned anywhere in the article is founding the ABCL, which merged with the NBCL to become PP. I don't think that wording is downplaying her role at all (and neglecting this role would offend any ''completist'', of any political bent). I don't think she had no role in PP, don't be silly; she directed it for the bulk of her life. [[User:AManInBlack|AManInBlack]] 23:37, 25 July 2007 (EDT)&lt;br /&gt;
&lt;br /&gt;
== Even according to Planned Parenthood... ==&lt;br /&gt;
&lt;br /&gt;
From the Planned parenthood website (not a reliable source given the spin, but useful on a talk page to illustrate her role in the evolution of the modern abortion industry)...&lt;br /&gt;
&lt;br /&gt;
{| class=&amp;quot;wikitable&amp;quot;&lt;br /&gt;
|-&lt;br /&gt;
! [http://www.plannedparenthood.org/about-us/who-we-are/margaret-sanger-14115.htm Planned Parenthood defends Sanger (with deceit)]&lt;br /&gt;
! Commentary&lt;br /&gt;
|-&lt;br /&gt;
|Margaret Sanger gained worldwide renown, respect, and admiration for founding the American birth control movement and, later, the Planned Parenthood Federation of America, as well as for developing and encouraging family planning efforts throughout the international community.&lt;br /&gt;
|Replace &amp;quot;renown, respect, and admiration&amp;quot; with &amp;quot;infamy&amp;quot;.&lt;br /&gt;
|-&lt;br /&gt;
|Among her many visionary accomplishments as a social reformer, Sanger &lt;br /&gt;
|Sanger was a visionary...who envisioned the extermination of the &amp;quot;Negro race&amp;quot; (her words).  Thanks to abortion (many liberals call it birth control) over 10,000,000 african american babies have been murdered.&lt;br /&gt;
|-&lt;br /&gt;
|*established these principles:&lt;br /&gt;
|''principles'' is a word that should not be used to describe Sanger's creed&lt;br /&gt;
|-&lt;br /&gt;
|::*A woman's right to control her body is the foundation of her human rights&lt;br /&gt;
|Hmn, right to control her body.  Where have I heard that before?  Oh, wait, I remember, NARAL.&lt;br /&gt;
|-&lt;br /&gt;
|...&lt;br /&gt;
|&lt;br /&gt;
|-&lt;br /&gt;
|Sanger also entertained some ''popular ideas'' of her own time that are out of keeping with our thinking today. This fact sheet is designed to separate fact from fiction and to further explain Sanger's views and the background against which they must be judged.&lt;br /&gt;
|Popular ideas?  Wow.  The pinnacle of liberal apologetics.&lt;br /&gt;
|}&lt;br /&gt;
&lt;br /&gt;
In any event, Sanger is pivotal in the evolution of abortion in American, and she held and propagandized for some pretty wacked out ideas.  Whether or not Sanger was actually a NAZI, I have no proof, but I do suspect she influenced her NAZI counterparts in Germany, as *DID* others she asssociated herself with.  {{User:PheasantHunter/FullSig}} 23:31, 25 July 2007 (EDT)&lt;br /&gt;
:Yes, thank you. PP is not going to be a very good source for info on their influential historical members. [[User:AManInBlack|AManInBlack]] 23:37, 25 July 2007 (EDT)&lt;br /&gt;
&lt;br /&gt;
== A feminist critical of Sanger ==&lt;br /&gt;
&lt;br /&gt;
[http://www.angelafranks.com/ Angela Franks].  I think this would be an interesting perspective.  Angela Franks has the appearance of being objective (but critical).  {{User:PheasantHunter/FullSig}} 00:12, 26 July 2007 (EDT)&lt;br /&gt;
&lt;br /&gt;
== Legacy ==&lt;br /&gt;
&lt;br /&gt;
The number of abortions performed by an organization founded by Sanger has everything to do with her legacy.  {{User:PheasantHunter/FullSig}} 01:22, 26 July 2007 (EDT)&lt;br /&gt;
:What are you basing this on? She devoted entire chapters of her books to the evils of abortion. ''She campaigned against abortion.'' You don't need historical revisionism to make Sanger out as a terrible person, because she was a eugenicist and a racist. If you want to rail against [[Planned Parenthood]], I suggest [[Planned Parenthood]]. [[User:AManInBlack|AManInBlack]] 01:44, 26 July 2007 (EDT)&lt;br /&gt;
:Additionally, [http://www.prolifeaction.org/faq/abortion.htm#yearly this link] doesn't in any way establish that your statistic has anything to do with this article. Remember, abortion wasn't legalized in the United States until after Sanger's death. [[User:AManInBlack|AManInBlack]] 01:51, 26 July 2007 (EDT)&lt;br /&gt;
&lt;br /&gt;
== Mediation of minor edit wars ==&lt;br /&gt;
&lt;br /&gt;
Hello, I copied some prose from the article on [[Planned parenthood]] to the [[Margaret Sanger]] article.  I have been edit warring with another editor fore two nights now.  The other editor seems to be attempting to mitigate and whitewash, backing off, and then going forward.  I figured that if the prose (and cites) from the locked [[Planned parenthood]] article were approved, and since they are apropos to the Margaret Sanger article, that it made sense to copy and paste.  Anyway, another interested (or disinterested) view of the article is probably warranted.  {{User:PheasantHunter/FullSig}} 00:18, 26 July 2007 (EDT)&lt;br /&gt;
&lt;br /&gt;
*As I have instructed you, PheasantHunter, please use the article talk page. You and the other party have both run to me to intervene.  I previously told you both to play nice. Andy is not the official mediator of the site, and his talk page isn't for dispute resolution when you have already been taking up the time of a Sysop.  I am moving this back to the article talk page. You do not have license to post all over this site, enlisting administrators to do your bidding, is that very clear?   --[[User:TK|&amp;lt;small&amp;gt;Sysop-&amp;lt;/small&amp;gt;TK]] &amp;lt;sub&amp;gt;[[User_talk:TK|/MyTalk]]&amp;lt;/sub&amp;gt; 04:53, 26 July 2007 (EDT)&lt;br /&gt;
&lt;br /&gt;
== New findings? ==&lt;br /&gt;
&lt;br /&gt;
She is now found to no longer be a proponent of Eugenicists and advocate of Abortion?   :O&lt;br /&gt;
&lt;br /&gt;
There is plenty of material cited that clearly shows she was a racist, a proponet of selective breeding of Humans, etc.  What gives? --&amp;lt;font color=&amp;quot;#1E90FF&amp;quot; face=&amp;quot;Comic Sans MS&amp;quot;&amp;gt;[[User:TK|₮K]]&amp;lt;/font&amp;gt;&amp;lt;sup&amp;gt;&amp;lt;font color=&amp;quot;DC143C&amp;quot;&amp;gt;[[User_Talk:TK|/Talk]]&amp;lt;/font&amp;gt;&amp;lt;/sup&amp;gt; 20:36, 10 April 2008 (EDT)&lt;br /&gt;
&lt;br /&gt;
: Sanger was part of her time when most educated people believed in racist theories. In fact, Sanger not only hated African-Americans, she worried about the influx of immigration from Eastern/Southern Europe (most of them were practicing Roman Catholics) had higher birth rates, that they &amp;quot;overwhelm&amp;quot; the American Anglo-Protestant majority population, and she likened the Chinese to a &amp;quot;plague&amp;quot;, a non-Caucasian country had more people than America. Sanger held anti-Semitic views about Jewish people aren't really &amp;quot;white&amp;quot;/European and to have influenced the Nazis' eugenics program. In the USA, the main fear of genetic pollution of the so-called &amp;quot;Nordic&amp;quot; white race in the turn of the 20th century was from Black Americans, Mexicans in both Mexico or the USA a &amp;quot;mongrelized&amp;quot; nation and Native Americans  being portrayed a &amp;quot;dying&amp;quot; race in racial scientific journals. + [[User:Getitstraight|Getitstraight]] 13:27, 17 December 2009 (EST)&lt;/div&gt;</summary>
		<author><name>Getitstraight</name></author>
	</entry>
	<entry>
		<id>https://www.conservapedia.com/index.php?title=Ethnic_group&amp;diff=733750</id>
		<title>Ethnic group</title>
		<link rel="alternate" type="text/html" href="https://www.conservapedia.com/index.php?title=Ethnic_group&amp;diff=733750"/>
		<updated>2009-12-17T01:23:43Z</updated>

		<summary type="html">&lt;p&gt;Getitstraight: &lt;/p&gt;
&lt;hr /&gt;
&lt;div&gt;An '''Ethnic Group''', also a &amp;quot;Cultural Group&amp;quot; or &amp;quot;Volk&amp;quot; in German is a term used to describe a group of people sharing the same [[culture]]. This often includes sharing the same [[language]], [[religion]], [[history]], [[politics]] and social habits. Many countries have a dominant indigenous ethnic group, like the [[Netherlands]], while others, like the [[Brazil]], have no dominant ethnicity. People from the same ethnic group neccesarily come from the same [[race]]. But, the term is more based on a social not biological construct, after all the ethnic-national identity of a person depends on how they view themselves as member of a single nation, cultural and community through personal feeling, family roots and historical experiences.&lt;br /&gt;
&lt;br /&gt;
== List of Ethnicities ==&lt;br /&gt;
*[[African American]]s&lt;br /&gt;
*[[Afrikaner]]s&lt;br /&gt;
*[[Albanian]]&lt;br /&gt;
*[[Armenian]]&lt;br /&gt;
*[[Arabs]]&lt;br /&gt;
*[[Basque]]&lt;br /&gt;
*[[Boers]]&lt;br /&gt;
*[[Chicano]] or [[Mexican]] American&lt;br /&gt;
*[[Croatian]]&lt;br /&gt;
*[[Czech]]&lt;br /&gt;
*[[Danish]]&lt;br /&gt;
*[[Dutch]]&lt;br /&gt;
*[[English]]&lt;br /&gt;
*[[Estonian]]&lt;br /&gt;
*[[Finnish]]&lt;br /&gt;
*[[French]], includes [[Swiss]], [[Belgian]] and [[French Canadian]]&lt;br /&gt;
*[[German]]&lt;br /&gt;
*[[Greek]]&lt;br /&gt;
*[[Hungarian]]&lt;br /&gt;
*[[Icelandic]]&lt;br /&gt;
*[[Irish]]&lt;br /&gt;
*[[Italian]]&lt;br /&gt;
*[[Jews]] - sometimes an ethnocultural or ethnoreligious identity&lt;br /&gt;
*[[Latvian]]&lt;br /&gt;
*[[Lithuanian]]&lt;br /&gt;
*[[Mestizo]]&lt;br /&gt;
*[[Montenegrin]]&lt;br /&gt;
*[[Native American]] such as [[Cherokee]]&lt;br /&gt;
*[[Nisei]] or [[Japanese]] American&lt;br /&gt;
*[[Norwegian]]&lt;br /&gt;
*[[Persian]] or [[Iranian]]&lt;br /&gt;
*[[Polish]]&lt;br /&gt;
*[[Portugese]]&lt;br /&gt;
*[[Puerto Rican]]&lt;br /&gt;
*[[Romanian]]&lt;br /&gt;
*[[Russian]]&lt;br /&gt;
*[[Scottish]]&lt;br /&gt;
*[[Serbian]]&lt;br /&gt;
*[[Slovak]]&lt;br /&gt;
*[[Spanish]]&lt;br /&gt;
*[[Swedish]]&lt;br /&gt;
*[[Turkish]]&lt;br /&gt;
*[[Ukranian]]&lt;br /&gt;
*[[Welsh]]&lt;br /&gt;
*[[White Hispanic]]&lt;br /&gt;
*[[Yugoslavian]]&lt;br /&gt;
&lt;br /&gt;
For various reasons, it is difficult to classify [[European American]]s as an ethnicity.&lt;br /&gt;
&lt;br /&gt;
[[category:Ethnicities]]&lt;/div&gt;</summary>
		<author><name>Getitstraight</name></author>
	</entry>
	<entry>
		<id>https://www.conservapedia.com/index.php?title=Jehovah%27s_Witnesses&amp;diff=732820</id>
		<title>Jehovah's Witnesses</title>
		<link rel="alternate" type="text/html" href="https://www.conservapedia.com/index.php?title=Jehovah%27s_Witnesses&amp;diff=732820"/>
		<updated>2009-12-15T15:50:35Z</updated>

		<summary type="html">&lt;p&gt;Getitstraight: /* History */&lt;/p&gt;
&lt;hr /&gt;
&lt;div&gt;'''Jehovah's Witnesses''', are a religious organization that is headquartered in the [[United States]] and legally known as the ''Watchtower Bible and Tract Society.''  They use the ''[[New World Translation of the Holy Scriptures]]'', their version of the [[Bible]],  to draw conclusions that do not match mainstream [[Christian]] thought, including denying [[the Trinity]] and denying the divinity of [[Christ]]. &lt;br /&gt;
&lt;br /&gt;
== History ==&lt;br /&gt;
The group originated in the 1870s with a movement called the Bible Students, founded by [[Charles Taze Russell]].  Beginning in 1870, C.T. Russell organized a Bible class to study the scriptures from the ground up.  The study process involved raising a question, discussing the topic and reviewing all known related scriptures that the participants could find on the point.  The results were recorded whether or not they matched long-standing thelogical viewpoints.&lt;br /&gt;
&lt;br /&gt;
Witnesses are well known worldwide for their door-to-door preaching which features use of the Bible and distribution of ''[[The Watchtower]]'' and ''[[Awake!]]'' magazine.  They do not celebrate holidays that are not discussed in the Bible or that they feel serve to exalt individuals, human organizations or national groups, believing them to be an affront to God (see below).  This includes birthdays.&lt;br /&gt;
&lt;br /&gt;
* Jehovah's Witnesses do observe an annual celebration of the [[Last Supper]], or Lord's Evening Meal (1 Corinthians 11:20).  This event, which they refer to as the Memorial of Christ's Death, falls on the night of Nisan 14 which corresponds with the ancient [[Passover]] celebration observed by [[Jews]].&lt;br /&gt;
&lt;br /&gt;
Their position of political neutrality has led to their being well known for their refusal to pledge allegiance to the flag of the United States of America (or other governments) and participation in military service.  Jehovah's Witnesses base their position on their understanding of [[Book of Romans|Romans]] 13:1,5-7; [[Gospel of Mark|Mark]] 12:17; and [[Book of Acts|Acts]] 5:28, 29.  Individual Witnesses are expected to be law abiding, tax paying citizens of the country in which they reside, but they do not vote.&lt;br /&gt;
&lt;br /&gt;
* Witnesses were victims of the [[Holocaust]] under [[Nazi Germany]] because of their refusal to serve in the German military.  Opposition to the Witnesses has been manifested in recent years in such diverse countries as South Korea, Greece, Spain, Chile, and various republics of the former [[Soviet Union]] including Russia, Georgia, Ukraine and Uzbekistan. There has been persecution of Jehovah's Witnesses in Quebec, Canada due to their refusal to hold loyality to a government during wartime.&lt;br /&gt;
&lt;br /&gt;
Jehovah's Witnesses believe their faith is the restoration of the early [[Church]].  This belief is based on their attempts to align their organizational structure as closely as possible to their view of the Christian congregation of the first century.  There is no clergy-laity distinction as all, male and female members, are considered to be ordained ministers at the time of [[baptism]] (note that Witnesses do not practice [[infant baptism]]).&lt;br /&gt;
&lt;br /&gt;
== Jehovah's Witnesses and Holidays ==&lt;br /&gt;
&lt;br /&gt;
Jehovah's Witnesses base their refraining from celebrating many popular religious holidays on II Corinthians 6:14, 17 which states: &amp;quot;Be ye not unequally yoked together with unbelievers, for what fellowship hath righteousness with unrighteousness? And what communion hath light with darkness? ... Therefore, 'Come out from among them, and be ye separate,' saith the Lord. 'And touch not the unclean thing, and I will receive you.'&amp;quot; ([[King James Version]])  &amp;lt;ref&amp;gt;The Watchtower, December 15, 1974 (p. 740).&amp;lt;/ref&amp;gt;  &lt;br /&gt;
&lt;br /&gt;
Although Jehovah's Witnesses, then known as International Bible Students, celebrated Christmas during the early 1900's, this practice stopped in 1926.  &amp;lt;ref&amp;gt;Jehovah's Witnesses - Proclaimers of God's Kingdom(p. 198)&amp;lt;/ref&amp;gt;   Since that time they have published information regarding the alledgedly &amp;quot;pagan&amp;quot; origins of other holidays such as Easter, New Year's, Halloween and others.  Their sources have been varied, drawing upon ''The Encyclopædia Britannica'', ''The Catholic Encyclopedia'', ''The World Book Encyclopedia'', ''The Encyclopedia Americana'', and similar publicly available resources.&lt;br /&gt;
&lt;br /&gt;
Regarding their position on secular holidays, Jehovah's Witnesses reference Christ's words at [[Gospel of John|John]] 17:16, that his followers would be no part of the world.  They also refrain from most celebrations that focus on individuals, such as birthdays, referencing scriptures such as Acts 10:25, 26; 12:21-23; [[Book of Revelation|Revelation]] 19:10.&amp;lt;ref&amp;gt;Knowledge That Leads to Everlasting Life (p. 214) &amp;lt;/ref&amp;gt;&lt;br /&gt;
&lt;br /&gt;
{{See also|Jehovah's Witnesses Beliefs}}&lt;br /&gt;
&lt;br /&gt;
== Controversy ==&lt;br /&gt;
&lt;br /&gt;
Jehovah's Witnesses have had their share of controversy.  Nathan H. Knorr (3rd president of the Watchtower Society) acknowledged that no human organization can be infallible, even Jehovah's Witnesses.&lt;br /&gt;
&lt;br /&gt;
There has been ongoing controversy over the Witnesses' prohibition on blood transfusions, especially when they prohibit children from receiving life-saving transfusions, which has led many states and countries to override parents' authority in medical matters.&lt;br /&gt;
&lt;br /&gt;
== Links ==&lt;br /&gt;
Jehovah's Witnesses operate three official websites:&lt;br /&gt;
&lt;br /&gt;
*[http://www.watchtower.org Watchtower Official Website of Jehovah's Witnesses]&lt;br /&gt;
*[http://www.jw.org Worldwide Association of Jehovah’s Witnesses ]&lt;br /&gt;
*[http://www.jw-media.org Office of Public Information of Jehovah's Witnesses]&lt;br /&gt;
&lt;br /&gt;
==References==&lt;br /&gt;
&amp;lt;references/&amp;gt;&lt;br /&gt;
&lt;br /&gt;
&lt;br /&gt;
'''Additional references'''&lt;br /&gt;
&lt;br /&gt;
* [http://www.quotedstatements.com/fotm.htm ''Faith on the March''] (by A.H. Macmillan, published by Prentice-Hall, Inc. 1957)&lt;br /&gt;
&lt;br /&gt;
[[category:Religion]]&lt;br /&gt;
&lt;br /&gt;
*[http://exjehovahswitnessforum.yuku.com Ex-Jehovah's Witness Forum and Recovery Site]. A resource providing information on opposing views with regards the Jehovah's Witness Organization.  Discussion and Recovery site for former Jehovah's Witnesses; those considering leaving; or simply interested individuals.&lt;/div&gt;</summary>
		<author><name>Getitstraight</name></author>
	</entry>
	<entry>
		<id>https://www.conservapedia.com/index.php?title=Jehovah%27s_Witnesses&amp;diff=732818</id>
		<title>Jehovah's Witnesses</title>
		<link rel="alternate" type="text/html" href="https://www.conservapedia.com/index.php?title=Jehovah%27s_Witnesses&amp;diff=732818"/>
		<updated>2009-12-15T15:50:04Z</updated>

		<summary type="html">&lt;p&gt;Getitstraight: /* Jehovah's Witnesses and Holidays */&lt;/p&gt;
&lt;hr /&gt;
&lt;div&gt;'''Jehovah's Witnesses''', are a religious organization that is headquartered in the [[United States]] and legally known as the ''Watchtower Bible and Tract Society.''  They use the ''[[New World Translation of the Holy Scriptures]]'', their version of the [[Bible]],  to draw conclusions that do not match mainstream [[Christian]] thought, including denying [[the Trinity]] and denying the divinity of [[Christ]]. &lt;br /&gt;
&lt;br /&gt;
== History ==&lt;br /&gt;
The group originated in the 1870s with a movement called the Bible Students, founded by [[Charles Taze Russell]].  Beginning in 1870, C.T. Russell organized a Bible class to study the scriptures from the ground up.  The study process involved raising a question, discussing the topic and reviewing all known related scriptures that the participants could find on the point.  The results were recorded whether or not they matched long-standing thelogical viewpoints.&lt;br /&gt;
&lt;br /&gt;
Witnesses are well known worldwide for their door-to-door preaching which features use of the Bible and distribution of ''[[The Watchtower]]'' and ''[[Awake!]]'' magazine.  They do not celebrate holidays that are not discussed in the Bible or that they feel serve to exalt individuals, human organizations or national groups, believing them to be an affront to God (see below).  This includes birthdays.&lt;br /&gt;
&lt;br /&gt;
* Jehovah's Witnesses do observe an annual celebration of the [[Last Supper]], or Lord's Evening Meal (1 Corinthians 11:20).  This event, which they refer to as the Memorial of Christ's Death, falls on the night of Nisan 14 which corresponds with the ancient [[Passover]] celebration observed by [[Jews]].&lt;br /&gt;
&lt;br /&gt;
Their position of political neutrality has led to their being well known for their refusal to pledge allegiance to the flag of the United States of America (or other governments) and participation in military service.  Jehovah's Witnesses base their position on their understanding of [[Book of Romans|Romans]] 13:1,5-7; [[Gospel of Mark|Mark]] 12:17; and [[Book of Acts|Acts]] 5:28, 29.  Individual Witnesses are expected to be law abiding, tax paying citizens of the country in which they reside, but they do not vote.&lt;br /&gt;
&lt;br /&gt;
* Witnesses were victims of the [[Holocaust]] under [[Nazi Germany]] because of their refusal to serve in the German military.  Opposition to the Witnesses has been manifested in recent years in such diverse countries as South Korea, Greece, Spain, Chile, and various republics of the former [[Soviet Union]] including Russia, Georgia, Ukraine and Uzbekistan. There has been persecution of Jehovah's Witnesses in Quebec, Canada due to their refusal to hold loyality to a government during wartime.&lt;br /&gt;
&lt;br /&gt;
Jehovah's Witnesses believe their faith is the restoration of the early [[Church]].  This belief is based on their attempts to align their organizational structure as closely as possible to their view of the Christian congregation of the first century.  There is no clergy-laity distinction as all, male and female members, are considered to be ordained ministers at the time of [[baptism]] (note that Witnesses do not practice [[infant baptism]]).&lt;br /&gt;
&lt;br /&gt;
&lt;br /&gt;
== Jehovah's Witnesses and Holidays ==&lt;br /&gt;
&lt;br /&gt;
Jehovah's Witnesses base their refraining from celebrating many popular religious holidays on II Corinthians 6:14, 17 which states: &amp;quot;Be ye not unequally yoked together with unbelievers, for what fellowship hath righteousness with unrighteousness? And what communion hath light with darkness? ... Therefore, 'Come out from among them, and be ye separate,' saith the Lord. 'And touch not the unclean thing, and I will receive you.'&amp;quot; ([[King James Version]])  &amp;lt;ref&amp;gt;The Watchtower, December 15, 1974 (p. 740).&amp;lt;/ref&amp;gt;  &lt;br /&gt;
&lt;br /&gt;
Although Jehovah's Witnesses, then known as International Bible Students, celebrated Christmas during the early 1900's, this practice stopped in 1926.  &amp;lt;ref&amp;gt;Jehovah's Witnesses - Proclaimers of God's Kingdom(p. 198)&amp;lt;/ref&amp;gt;   Since that time they have published information regarding the alledgedly &amp;quot;pagan&amp;quot; origins of other holidays such as Easter, New Year's, Halloween and others.  Their sources have been varied, drawing upon ''The Encyclopædia Britannica'', ''The Catholic Encyclopedia'', ''The World Book Encyclopedia'', ''The Encyclopedia Americana'', and similar publicly available resources.&lt;br /&gt;
&lt;br /&gt;
Regarding their position on secular holidays, Jehovah's Witnesses reference Christ's words at [[Gospel of John|John]] 17:16, that his followers would be no part of the world.  They also refrain from most celebrations that focus on individuals, such as birthdays, referencing scriptures such as Acts 10:25, 26; 12:21-23; [[Book of Revelation|Revelation]] 19:10.&amp;lt;ref&amp;gt;Knowledge That Leads to Everlasting Life (p. 214) &amp;lt;/ref&amp;gt;&lt;br /&gt;
&lt;br /&gt;
{{See also|Jehovah's Witnesses Beliefs}}&lt;br /&gt;
&lt;br /&gt;
== Controversy ==&lt;br /&gt;
&lt;br /&gt;
Jehovah's Witnesses have had their share of controversy.  Nathan H. Knorr (3rd president of the Watchtower Society) acknowledged that no human organization can be infallible, even Jehovah's Witnesses.&lt;br /&gt;
&lt;br /&gt;
There has been ongoing controversy over the Witnesses' prohibition on blood transfusions, especially when they prohibit children from receiving life-saving transfusions, which has led many states and countries to override parents' authority in medical matters.&lt;br /&gt;
&lt;br /&gt;
== Links ==&lt;br /&gt;
Jehovah's Witnesses operate three official websites:&lt;br /&gt;
&lt;br /&gt;
*[http://www.watchtower.org Watchtower Official Website of Jehovah's Witnesses]&lt;br /&gt;
*[http://www.jw.org Worldwide Association of Jehovah’s Witnesses ]&lt;br /&gt;
*[http://www.jw-media.org Office of Public Information of Jehovah's Witnesses]&lt;br /&gt;
&lt;br /&gt;
==References==&lt;br /&gt;
&amp;lt;references/&amp;gt;&lt;br /&gt;
&lt;br /&gt;
&lt;br /&gt;
'''Additional references'''&lt;br /&gt;
&lt;br /&gt;
* [http://www.quotedstatements.com/fotm.htm ''Faith on the March''] (by A.H. Macmillan, published by Prentice-Hall, Inc. 1957)&lt;br /&gt;
&lt;br /&gt;
[[category:Religion]]&lt;br /&gt;
&lt;br /&gt;
*[http://exjehovahswitnessforum.yuku.com Ex-Jehovah's Witness Forum and Recovery Site]. A resource providing information on opposing views with regards the Jehovah's Witness Organization.  Discussion and Recovery site for former Jehovah's Witnesses; those considering leaving; or simply interested individuals.&lt;/div&gt;</summary>
		<author><name>Getitstraight</name></author>
	</entry>
	<entry>
		<id>https://www.conservapedia.com/index.php?title=Jehovah%27s_Witnesses&amp;diff=732817</id>
		<title>Jehovah's Witnesses</title>
		<link rel="alternate" type="text/html" href="https://www.conservapedia.com/index.php?title=Jehovah%27s_Witnesses&amp;diff=732817"/>
		<updated>2009-12-15T15:49:11Z</updated>

		<summary type="html">&lt;p&gt;Getitstraight: &lt;/p&gt;
&lt;hr /&gt;
&lt;div&gt;'''Jehovah's Witnesses''', are a religious organization that is headquartered in the [[United States]] and legally known as the ''Watchtower Bible and Tract Society.''  They use the ''[[New World Translation of the Holy Scriptures]]'', their version of the [[Bible]],  to draw conclusions that do not match mainstream [[Christian]] thought, including denying [[the Trinity]] and denying the divinity of [[Christ]]. &lt;br /&gt;
&lt;br /&gt;
== History ==&lt;br /&gt;
The group originated in the 1870s with a movement called the Bible Students, founded by [[Charles Taze Russell]].  Beginning in 1870, C.T. Russell organized a Bible class to study the scriptures from the ground up.  The study process involved raising a question, discussing the topic and reviewing all known related scriptures that the participants could find on the point.  The results were recorded whether or not they matched long-standing thelogical viewpoints.&lt;br /&gt;
&lt;br /&gt;
Witnesses are well known worldwide for their door-to-door preaching which features use of the Bible and distribution of ''[[The Watchtower]]'' and ''[[Awake!]]'' magazine.  They do not celebrate holidays that are not discussed in the Bible or that they feel serve to exalt individuals, human organizations or national groups, believing them to be an affront to God (see below).  This includes birthdays.&lt;br /&gt;
&lt;br /&gt;
* Jehovah's Witnesses do observe an annual celebration of the [[Last Supper]], or Lord's Evening Meal (1 Corinthians 11:20).  This event, which they refer to as the Memorial of Christ's Death, falls on the night of Nisan 14 which corresponds with the ancient [[Passover]] celebration observed by [[Jews]].&lt;br /&gt;
&lt;br /&gt;
Their position of political neutrality has led to their being well known for their refusal to pledge allegiance to the flag of the United States of America (or other governments) and participation in military service.  Jehovah's Witnesses base their position on their understanding of [[Book of Romans|Romans]] 13:1,5-7; [[Gospel of Mark|Mark]] 12:17; and [[Book of Acts|Acts]] 5:28, 29.  Individual Witnesses are expected to be law abiding, tax paying citizens of the country in which they reside, but they do not vote.&lt;br /&gt;
&lt;br /&gt;
* Witnesses were victims of the [[Holocaust]] under [[Nazi Germany]] because of their refusal to serve in the German military.  Opposition to the Witnesses has been manifested in recent years in such diverse countries as South Korea, Greece, Spain, Chile, and various republics of the former [[Soviet Union]] including Russia, Georgia, Ukraine and Uzbekistan. There has been persecution of Jehovah's Witnesses in Quebec, Canada due to their refusal to hold loyality to a government during wartime.&lt;br /&gt;
&lt;br /&gt;
Jehovah's Witnesses believe their faith is the restoration of the early [[Church]].  This belief is based on their attempts to align their organizational structure as closely as possible to their view of the Christian congregation of the first century.  There is no clergy-laity distinction as all, male and female members, are considered to be ordained ministers at the time of [[baptism]] (note that Witnesses do not practice [[infant baptism]]).&lt;br /&gt;
&lt;br /&gt;
&lt;br /&gt;
== Jehovah's Witnesses and Holidays ==&lt;br /&gt;
&lt;br /&gt;
Jehovah's Witnesses base their refraining from celebrating many popular religious holidays on II Corinthians 6:14, 17 which states: &amp;quot;Be ye not unequally yoked together with unbelievers, for what fellowship hath righteousness with unrighteousness? And what communion hath light with darkness? ... Therefore, 'Come out from among them, and be ye separate,' saith the Lord. 'And touch not the unclean thing, and I will receive you.'&amp;quot; ([[King James Version]])  &amp;lt;ref&amp;gt;The Watchtower, December 15, 1974 (p. 740).&amp;lt;/ref&amp;gt;  &lt;br /&gt;
&lt;br /&gt;
Although Jehovah's Witnesses, then known as International Bible Students, celebrated Christmas during the early 1900's, this practice stopped in 1926.  &amp;lt;ref&amp;gt;Jehovah's Witnesses - Proclaimers of God's Kingdom(p. 198)&amp;lt;/ref&amp;gt;   Since that time they have published information regarding the origins of other holidays such as Easter, New Year's, Halloween and others.  Their sources have been varied, drawing upon ''The Encyclopædia Britannica'', ''The Catholic Encyclopedia'', ''The World Book Encyclopedia'', ''The Encyclopedia Americana'', and similar publicly available resources.&lt;br /&gt;
&lt;br /&gt;
Regarding their position on secular holidays, Jehovah's Witnesses reference Christ's words at [[Gospel of John|John]] 17:16, that his followers would be no part of the world.  They also refrain from most celebrations that focus on individuals, such as birthdays, referencing scriptures such as Acts 10:25, 26; 12:21-23; [[Book of Revelation|Revelation]] 19:10.&amp;lt;ref&amp;gt;Knowledge That Leads to Everlasting Life (p. 214) &amp;lt;/ref&amp;gt;&lt;br /&gt;
&lt;br /&gt;
{{See also|Jehovah's Witnesses Beliefs}}&lt;br /&gt;
&lt;br /&gt;
&lt;br /&gt;
== Controversy ==&lt;br /&gt;
&lt;br /&gt;
Jehovah's Witnesses have had their share of controversy.  Nathan H. Knorr (3rd president of the Watchtower Society) acknowledged that no human organization can be infallible, even Jehovah's Witnesses.&lt;br /&gt;
&lt;br /&gt;
There has been ongoing controversy over the Witnesses' prohibition on blood transfusions, especially when they prohibit children from receiving life-saving transfusions, which has led many states and countries to override parents' authority in medical matters.&lt;br /&gt;
&lt;br /&gt;
== Links ==&lt;br /&gt;
Jehovah's Witnesses operate three official websites:&lt;br /&gt;
&lt;br /&gt;
*[http://www.watchtower.org Watchtower Official Website of Jehovah's Witnesses]&lt;br /&gt;
*[http://www.jw.org Worldwide Association of Jehovah’s Witnesses ]&lt;br /&gt;
*[http://www.jw-media.org Office of Public Information of Jehovah's Witnesses]&lt;br /&gt;
&lt;br /&gt;
==References==&lt;br /&gt;
&amp;lt;references/&amp;gt;&lt;br /&gt;
&lt;br /&gt;
&lt;br /&gt;
'''Additional references'''&lt;br /&gt;
&lt;br /&gt;
* [http://www.quotedstatements.com/fotm.htm ''Faith on the March''] (by A.H. Macmillan, published by Prentice-Hall, Inc. 1957)&lt;br /&gt;
&lt;br /&gt;
[[category:Religion]]&lt;br /&gt;
&lt;br /&gt;
*[http://exjehovahswitnessforum.yuku.com Ex-Jehovah's Witness Forum and Recovery Site]. A resource providing information on opposing views with regards the Jehovah's Witness Organization.  Discussion and Recovery site for former Jehovah's Witnesses; those considering leaving; or simply interested individuals.&lt;/div&gt;</summary>
		<author><name>Getitstraight</name></author>
	</entry>
	<entry>
		<id>https://www.conservapedia.com/index.php?title=Quebec&amp;diff=732813</id>
		<title>Quebec</title>
		<link rel="alternate" type="text/html" href="https://www.conservapedia.com/index.php?title=Quebec&amp;diff=732813"/>
		<updated>2009-12-15T15:40:30Z</updated>

		<summary type="html">&lt;p&gt;Getitstraight: &lt;/p&gt;
&lt;hr /&gt;
&lt;div&gt;'''Quebec''' ('''Québec''' in the French language)  is the largest [[province]] in [[Canada]] geographically, and the second most populous after [[Ontario]]. The English name is  Quebec.  The capital is [[Québec City]] and the largest city is [[Montreal|Montréal]] (Montreal).  Quebec entered Confederation in 1867 and has a total area of 1,540,680 km&amp;lt;sup&amp;gt;2&amp;lt;/sup&amp;gt;.  The population of Quebec was 7,546,131 in 2006, approximately 23.4% of the national total.&amp;lt;ref&amp;gt;[http://canadaonline.about.com/cs/provinces/p/quebecfacts.htm Canadaonline]&amp;lt;/ref&amp;gt;  &lt;br /&gt;
&lt;br /&gt;
Quebec traces its roots to French colonization of North America prior to the British conquest of Canada in 1760 during the [[French and Indian Wars]].  Quebec still retains a unique French-language culture, although it has had little connection with France since the conquest. The &amp;quot;[[Quiet Revolution]]&amp;quot; of the 1960s dramatically changed the province; it modernized rapidly and the Catholic Church lost much of its innfluence, along with a large portion of its membership. A new sense of French nationalism emerged, calling for an independent nation, and meanwhile forcing out most of the great business and banking corporations that were run by English Canadians (they moved to [[Toronto]]).&lt;br /&gt;
&lt;br /&gt;
The official language of the province is [[French]], although many residents are bilingual, speaking both French and [[English]]. Laws and regulations must be written in both English and French as per the Constitution Act of 1867. The provincial government has severely restricted the use of English in public documents, signage and schools. The French only provincial laws enacted in 1974 and 1977 was thought to violate the Canadian government's bilingual policy, a major tradition in the country's history of the Francophone (or French-speaking) presence, for all its' 10 provinces and territories to be equally printed in English and French.  &lt;br /&gt;
&lt;br /&gt;
==Economy==&lt;br /&gt;
The per capita provincial income in 2001 was $28,756 (Cdn).&amp;lt;ref&amp;gt;[http://www.dec-ced.gc.ca/Complements/Publications/ADT2003/en/2.html The Economy of Quebec and its Regions]&amp;lt;/ref&amp;gt;.  This has lagged behind the overall growth of Canada, in part because of the successive separatist governments who did not create a stable environment and their policies of large government intervention.  The economy has a large aerospace and manufacturing sector, however mineral extraction and forestry also play a large role.&lt;br /&gt;
&lt;br /&gt;
==Recent history since 2000==&lt;br /&gt;
The separatist movement has waned recently, and since 2003 Québec has been governed by a pro-federalist party.   On March 26, 2007, the Liberal Party of Québec, led by [[Jean Charest]], was elected to a minority government, with Mario Dumont's Action Démocratique Québec forming the official opposition. The former official opposition, the Parti Québecois led by André Boisclair, finished the election in third place.&lt;br /&gt;
&lt;br /&gt;
==History==&lt;br /&gt;
The '''history of Quebec''' stretches from the French explorers and settlers of the 17th century to a modern secular province of Canada in the 21st century that stresses a commitment to the French language and asks whether it should be independence of [[Canada]].  The official name is &amp;quot;Quebec&amp;quot; since Confederation in 1867; previous names include &amp;quot;[[New France]],&amp;quot; (1534 to 1763), &amp;quot;Province of Quebec&amp;quot; (1763-91), &amp;quot;Lower Canada&amp;quot; (1791-1841), and &amp;quot;Canada East&amp;quot; in the Province of Canada (1841-67). From 1783 to 1867 it was part of the [[British Empire]] informally called '''British North America.'''&amp;lt;ref&amp;gt; Along with Nova Scotia, Cape Breton (annexed to Nova Scotia in 1820), Upper Canada (Ontario),  St John's Island (Prince Edward Island), Newfoundland, the Hudson's Bay Company Territories, and some land belonging directly to the Crown.&amp;lt;/ref&amp;gt;&lt;br /&gt;
&lt;br /&gt;
===New France===&lt;br /&gt;
For a history of Quebec prior to 1763, see [[New France]].&lt;br /&gt;
&lt;br /&gt;
===British Colonial rule===&lt;br /&gt;
The Anglo-French imperial rivalry, particularly the [[French and Indian War]] of 1754-1763, (the [[Seven Years War]]) found France and and Britain at war yet again. The key to control of North America was the fortress at Quebec, which the British were determined to capture. In 1759 Major General James Wolfe, exploiting Britain's superior navy, seized Quebec City after a long and destructive siege. Montreal surrendered in 1760, and three years later the Treaty of Paris transferred New France to British control.&lt;br /&gt;
&lt;br /&gt;
The British renamed the colony the Province of Quebec as British officials replaced royal officials who returned to France. Otherwise there was little change. Merchants prospered in the towns, while the seigneurs as a class declined slightly. The habitants prospered for they had a hungry new market for their wheat in London. A few sent sent their sons to the seminaries in Quebec and Montreal or to the collèges classiques. These private schools, established after 1800, prepared young men for careers as priests, teachers, lawyers, and doctors, thereby creating for the first time an intellectual class that proved central to Quebec's political development. Some French Canadians took minor government posts; most remained in agriculture. Entrepreneurial immigrants from America and England came to monopolize trade and commerce, which centered in Quebec City and Montreal.&lt;br /&gt;
&lt;br /&gt;
London's plan was to assimilate the 80,000 or so French-speaking Canadiens, attract English settlers from America, introduce English laws and procedures, create freehold tenure (by which farmers would own land not merely rent it), impose anti-Catholic oaths, and set up an elected legislature. But the Americans did not arrive and the French wanted no part of British legal or political forms. The first governor, Sir James Murray, recognized reality, allowed Mgr Jean-Olivier Briand to become the Catholic bishop (1766) and provided lower courts where Canadiens could be jurors and lawyers.&lt;br /&gt;
&lt;br /&gt;
A central theme in French Canadian historiography, especially as developed by the scholar Abbe [[Lionel Groulx]] in the mid-20th century, was the British Conquest of 1759. France abandoned Quebec, and rejected its own past by its anti-Catholic [[French Revolution]]. The Quebeckers became victims of British oppression and were targeted for assimilation. The short and long range goals of the people became simply &amp;quot;La Survivance&amp;quot;, the survival of the nation. Groulx argues the energies of the people had to be fully mobilized for this struggle, with the Church taking the lead as an anti-colonial and passive resistance movement dedicated to the preservation of the true religion in North America.&amp;lt;ref&amp;gt; See Ronald Rudin, ''Making History in Twentieth-Century Quebec.'' (1997). ch 1&amp;lt;/ref&amp;gt;&lt;br /&gt;
&lt;br /&gt;
====Quebec Act, 1774====&lt;br /&gt;
{{main|Quebec Act}}&lt;br /&gt;
&lt;br /&gt;
In 1774 the British Parliament, threatened by restless American colonies, sought Canadiens' loyalty by passing the [[Quebec Act]]. It became the Magna Carta of French-Canadian liberties, for it guaranteed basic rights, with an oath of loyalty to the Crown replacing the anti-Catholic oaths. The Roman Catholic Church gained official recognition, and the the Act enabled it legally to collect the tithe (a 10% tax on farm produce). Government was vested in a governor and a legislative council, which had full power of internal legislation and taxation. The French civil law was restored in place of English common law, although English criminal law was retained. In addition, the French language received official approval. Finally, the boundaries of Quebec were extended to the Ohio and Mississippi rivers. British concessions strengthened conservative Canadiens and made them loyal to the British Crown at the moment when revolution was sweeping the American colonies. Indeed, the Americans were especially angry with the Quebec Act because it gave Catholics generous new rights while Britain was cutting back on the rights of Americans. &lt;br /&gt;
&lt;br /&gt;
When the Americans went to war with Britain in 1775 they called upon Canadians to revolt, and sent small armies in 1775-76 to remove British power. Many habitants sympathized with the Americans and formed regiments that fought under [[George Washington]]. Others supported the British; most remained neutral.  The British repulsed the Americans, who retreated home.  Quebec then became a base for the invasion of New York that was decisively defeated with the surrender of the main British army at Saratoga in 1777.&lt;br /&gt;
&lt;br /&gt;
====Loyalists settle the Eastern townships====&lt;br /&gt;
After the victory of the American Revolution, 50,000 or so [[Loyalists]] (American colonists loyal to the British Crown), migrated north to Canada. They brought along several thousand black slaves, for slavery was legal until 1833. Most Loyalists went to Nova Scotia and New Brunswick, but about 6,000 arrived in Quebec, especially in the &amp;quot;Eastern townships&amp;quot; south of Montreal.&amp;lt;ref&amp;gt; See article in [http://www.thecanadianencyclopedia.com/index.cfm?PgNm=TCE&amp;amp;Params=A1ARTA0002491 ''Canadian Encyclopedia'' (2008)]&amp;lt;/ref&amp;gt; Their demands for a separate colony and English law led to the division of 1791, with ''Upper Canada&amp;quot; (later Ontario) separated from Quebec, which became '''Lower Canada'''.&lt;br /&gt;
&lt;br /&gt;
The Anglican Church launched a well-funded initiative to build churches and support missionaries in the Eastern townships, thereby building loyalty to the Empire. The are enjoys abundant rainfall, numerous water mill sites, accessible conifer forests, plentiful supplies of fire wood, good grazing land, and rich mineral deposits. However, the growing season for crops is short, and much of the soil is also generally thin and rocky. Most of the best land fell into the hands of absentee proprietors by 1800, and they fought incessantly with squatters. Outside markets were relatively inaccessible before the arrival of the railway around 1850. The English-speaking agricultural and entrepreneurial elite began to transfer its capital and skills westward, replaced by French speaking farmers and Irish Catholics fleeing the Potato Famine in the 1840s.  The &amp;quot;bonne entente theory&amp;quot; of sociologist Leon Gerin argues that the new Francophone arrivals were influenced by their enterprising and independent-minded Yankee neighbours. By 1870 Anglophones were a majority in Quebec alike the rest of Canada (only one million Francophones in the dominion when it was formed in 1867), and by the 21st century only 10% of Quebecers are Anglophone (and most of them are Irish). In the 1840s, school reforms required compromise with the strong localist traditions of the Eastern Townships region. The inhabitants displayed strong lingering American traditions. Local fund-raising for schools was a hotly contested issue throughout the 1840s, with many prominent citizens actively opposing levying taxes for that purpose. School taxes diminished the role of affluent individuals who supported local schools and made possible the subsidization of poorer, neighbouring schools. Educational control remained local despite legislation enacted in 1846, which repealed prior acts and required school commissioners to assess property.&amp;lt;ref&amp;gt; J. I. Little, ''State and Society in Transition: The Politics of Institutional Reform in the Eastern Townships 1832-1852.'' (1997)&amp;lt;/ref&amp;gt; In the late 1840s Yankees felt that union with the United States would end their economic isolation and stagnation as well as remove them from the growing threat of French-Canadian political domination. Leading proponents of this genuinely bipartisan movement were careful not to appear disloyal to Britain, however, and they actively discouraged popular protest at the local level. Fearful of American-style democracy, the local elite also expressed revulsion toward American slavery and militaristic expansionism. Consequently, the movement died out in the Eastern Townships as it did in Montreal after Britain expressed its official disapproval and trade with the United States began to increase thanks to the opening of the [[Grand Trunk Railway]].&amp;lt;ref&amp;gt;J. I. Little, &amp;quot;The Short Life of a Local Protest Movement: the Annexation Crisis of 1849-50 in the Eastern Townships.&amp;quot; ''Journal of the Canadian Historical Association'' 1992 3: 45-67. Issn: 0847-4478 [http://www.erudit.org/revue/jcha/1992/v3/n1/031044ar.pdf online edition] &amp;lt;/ref&amp;gt;&lt;br /&gt;
&lt;br /&gt;
Besides the Eastern townships, the western portions of Quebec (which later became Ontario) were attractive to many thousands of nonpolitical [[Yankees]] from New England. Most French habitants were content with their location along the St. Lawrence, and few moved west throughout the country. French-Canadian emigration to the USA occurred in the late 19th and early 20th centuries, with over 500,000 French Canadians moved south into New England, Midwest and Northern states. They were employed as miners, timbermen, factory workers, truck drivers and farmers whom sought a better life in the United States.&lt;br /&gt;
&lt;br /&gt;
====Catholic Church====&lt;br /&gt;
Hardy (2007) examines the period from 1760 to 1840, showing the Catholic Church at all times exerted considerable influence in parishes and that Catholic habitants were respectful of the demands of their faith. By 1800 the Church adopted new ways to transform religious practice. It received the state's support, and after 1840 it benefited from the support of elites that emerged from the failed rebellions. From that date forward, the Church was given responsibility for the public education system. Consequently, the school became the most effective way to indoctrinate the populace, disseminate Catholic values, and transmit the Church's new directions in religious practices. The religious culture that gradually emerged from this vast acculturation offensive was a direct result of the continuation and outcome of actions undertaken by the clergy during the first half of the 19th century. The new religious culture was defined by the respect of mandatory religious practices; the enticement of indulgences used to soften the fires of purgatory; the wealth of devotion and religious ceremonies, which now covered the entire year and dictated a rhythm to the social calendar; and the manifestation of faith through processions, pilgrimages, actions, postures, and behaviors, which were visible testimonies of faith. This behavioral model quickly became the norm during the second half of the 19th century, and any deviation from it brought the community's sharp disapproval.&amp;lt;ref&amp;gt;René Hardy, &amp;quot;Regards sur la Construction de la Culture Catholique Quebecoise au XIX Siecle,&amp;quot; ''Canadian Historical Review'' 2007 88(1): 7-40. Issn: 0008-3755 Fulltext: [[Ebsco]] &amp;lt;/ref&amp;gt;&lt;br /&gt;
&lt;br /&gt;
===Province within Canada===&lt;br /&gt;
Ignace Bourget, Bishop of Montreal from 1840 to 1876, played a central role in strengthening French Canadian culture once Quebec became part of the English-dominated Canadian Federation, at the same time assuring the Catholic Church a dominant position in French Canadian cultural identity.&amp;lt;ref&amp;gt; See [http://www.biographi.ca/EN/ShowBio.asp?BioId=39507&amp;amp;query=Bourget ''Dictionary of Canadian Biography''] &amp;lt;/ref&amp;gt; Deliberately drawing on Rome rather than France for inspiration, he presided over the expansion of the Church's activities in Quebec, seeking to make religion more accessible to the people through an emotional appeal. By helping to create a network of religious, social, and even economic institutions for the Quebecois, Bourget contributed to the emergence of a traditional culture in a modern, urban space which would define French Canadian identity until the Quiet Revolution at the end of the 1960s.&amp;lt;ref&amp;gt;Roberto Perin, &amp;quot;L'eglise et L'edification D'une Culture Publique au Quebec,&amp;quot; ''Etudes D'histoire Religieuse: Société Canadienne D'histoire De L'eglise Catholique'' 2001 67: 261-270. Issn: 0318-6172 &amp;lt;/ref&amp;gt;&lt;br /&gt;
&lt;br /&gt;
====Political culture====&lt;br /&gt;
From 1840 to 1873 Montreal politics were dominated by wealthy English Protestants who also participated in provincial and federal politics. From 1873 to 1914 was a transition period with French Canadians generally in the majority in the city council, and with the mayors drawn from a wider variety of backgrounds. A new political type emerged after 1914, his power based on popularity rather than wealth, on social appeal rather than status, who views politics as a career.&amp;lt;ref&amp;gt; Guy Bourassa, &amp;quot;Les Elites Politiques de Montreal: De L'Aristocratie a la Democratie,&amp;quot; ''The Canadian Journal of Economics and Political Science'' Vol. 31, No. 1. (Feb., 1965), pp. 35-51. [http://links.jstor.org/sici?sici=0315-4890%28196502%2931%3A1%3C35%3ALEPDMD%3E2.0.CO%3B2-R in JSTOR]&amp;lt;/ref&amp;gt;&lt;br /&gt;
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From 1867 to 1940, the Catholic Church played the primary role in Quebec in the development of both public education and family assistance, and the church actively promoted a virulent form of antistatism that opposed any government involvement in social affairs. A theological justification for antistatism explained that only the father, as head of his family, should be directly concerned with his family's welfare and with his children's education, which was controlled by the Catholic Church. Conservative politicians were content to ally themselves with the Church against any forms of liberal social interventionism. While there were some exceptions to the rule - primarily the social legislation passed by the Liberal government of Adélard Godbout during World War II - the role of the state did not really begin to change until 1945, when the national government of [[William Lyon Mackenzie King]] passed family assistance legislation.&amp;lt;ref&amp;gt; Ralph Heintzman, &amp;quot;The Political Culture of Quebec, 1840-1960,&amp;quot; ''Canadian Journal of Political Science'' Vol. 16, No. 1. (Mar., 1983), pp. 3-59. &amp;lt;/ref&amp;gt; &lt;br /&gt;
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While scholars often emphasize traditionalism, ruralism, and antistatism as the dominant factors of Quebec's political culture prior to the 1960s, some Quebecois embraced progressivism early in the 20th century. Municipal government reform, one of the hallmarks of the progressive movement, cropped up in Canada's largest city, Montreal. It was led by Anglophones and remnants of Quebec's Parti Rouges, but support for reform came from a wide section of Montreal's French-speaking population.&amp;lt;ref&amp;gt; Alan Gordon, &amp;quot;Ward Heelers and Honest Men: Urban Quebecois Political Culture and the Montreal Reform of 1909.&amp;quot; ''Urban History Review'' 1995 23(2): 20-32. Issn: 0703-0428 &amp;lt;/ref&amp;gt;&lt;br /&gt;
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The first decades of the 20th century saw an accelerated urbanization, which made anonymity possible and facilitated an escape from social constraints for those individuals who so wished.  Emigration to New England also offered a safety valve, as hundreds of thousands moved there permanently, finding work in the textile factories. This freedom from religious retribution and constraints played an important role and became a mitigating factor in the decline of the religious culture, a culture that slowly unraveled before being swept away by the Quiet Revolution.&lt;br /&gt;
  &lt;br /&gt;
====Duplessis era====&lt;br /&gt;
[[Maurice Duplessis]]&amp;lt;ref&amp;gt; See [http://www.thecanadianencyclopedia.com/index.cfm?PgNm=TCE&amp;amp;Params=A1ARTA0002468 biography at ''Canadian Encyclopedia'' (2000)]]&amp;lt;/ref&amp;gt;  was premier of Quebec during 1936-39 and 1944-59 and leader of the National Union Party (UN).  Until his death in 1959 he ran an authoritarianism government, with antilabor policies. He feared communism, cared little for industry, and promoted agriculture, which he considered a panacea for industrial evils. A Catholic and a French Canadian nationalist, he was a provincial conservative. &lt;br /&gt;
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The most prominent nationalist spokesman in the era was Lionel Groulx (1878-1967), a Catholic priest whose histories of Quebec presented a conservative mission for the province.&amp;lt;ref&amp;gt; See Susan Mann Trofimenkoff, &amp;quot;Lionel Groulx,&amp;quot; in  [http://www.thecanadianencyclopedia.com/PrinterFriendly.cfm?Params=A1ARTA0003472 ''Canadian Encyclopedia'' (2008)]&amp;lt;/ref&amp;gt; As professor of Canadian history at the Université de Montréal (1915-1949) he directly influenced the intellectual leaders of the era. The true Quebec, he argued, was based on the supremacy of the Church and family that challenged liberalism at all points. His organicist concept of the nation, in which the nation is understood as a &amp;quot;collective individual&amp;quot; with structured thought, brought Groulx to treat the individual as subordinate to the societal group. From this outlook, Groulx defended tradition and promoted a conception of education that aimed to foster the development of the national feeling of belonging. His conception of the state was also antiliberal, particularly because it rejected the distinction between the political and religious spheres.  Groulx found Duplessis distasteful, and welcomed the economic developments of the Quiet Revolution, realizing too late that it would destroy the Church's central role.&lt;br /&gt;
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In the 1940's, the Catholic-dominated provincial government went after a small growing religious sect, [[Jehovah's Witness]]ess for their political neutrality during [[World War II]]. Peaked in 1943, about thousands of members in Quebec were jailed, tried in court or placed into military internment camps. Jehovah's Witnesses were nearly banned in the province until a Canadian court hearing in 1944 declared it was a violation of religious freedom and civil rights, even though the sect doesn't hold their allegiance to political rulers during wartime. Within a decade (1954), the national concern of retaining a degree of separation of church and state from the Jehovah's Witnesses of Quebec case brought a formal end to Quebec's 350-year old religious laws, and soon, Roman Catholicism was no longer the state church of Quebec.&lt;br /&gt;
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===The Quiet Revolution of the 1960s===&lt;br /&gt;
The Quiet Revolution (Révolution Tranquille) of the 1960s saw a radical nonviolent transformation in the politics, society and economy of Quebec. A traditional people modernized the economy and the social structure, threw off Church control, rejected Anglo control of Quebec's economy, and finally sought, but failed, to gain independence from Canada. The Revolution was strongly promoted by the governments of Liberal Premier [[Jean Lesage]] (1960-66) and Premier [[Daniel Johnson]] (1966-68) of the opposition Union Nationale party. Other more militant or outspoken leaders like [[Rene Levisque]] came to the scene in the early 1970s, he later became the leader of the Bloc Quebecois founded in 1974. &lt;br /&gt;
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Many French-Canadian leaders and Quebec separatists were war veterans and well-established civic leaders, despite they preached ethnic loyality as Francophones or Quebecois not Canadians, and their reaction of English being the &amp;quot;lingua franca&amp;quot; in the professions will destroy the Quebecois/French cultural integrity. Interestingly, many thousands of French-Canadian draft dodgers fled to the USA during World War II, whom felt the war was against Francophone interests, and brought an end to the country's military conscription in 1942. Quebec has a history of opposition and resistance to the national military draft in the Boer War of 1890's and the first World War in the 1910's. &lt;br /&gt;
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With an increased involvement of the Francophone majority's political affairs, the Canadian government nationalized hydroelectric utilities, created crown corporations whom were owned by Quebecois businessmen of French not British descent, and undertook to provide the educational, health care, and social services formerly under Church control. The provincial government began to make further demands as a &amp;quot;nation&amp;quot; not a province of being a culturally separate people, and that all of the provincial economy should be under the Francophone/Quebecois people's control. The Quiet Revolution has resulted in the ascendency of an enormous civil service in Quebec that is directed by a middle class technocracy allied with business interests to insure control of the state. &lt;br /&gt;
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=====Political upheaval=====&lt;br /&gt;
In the 1950s Duplessis came under attack from a small but influential group of well-educated young French Canadian reformers, who took over and revived the Quebec Liberal Party. &lt;br /&gt;
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In 1960 reformers defeated the Union Nationale and formed a government under Liberal [[Jean Lesage]]&amp;lt;ref&amp;gt; See [http://www.thecanadianencyclopedia.com/index.cfm?PgNm=TCE&amp;amp;Params=A1ARTA0004642 biography at ''Canadian Encyclopedia'' (2000)]]&amp;lt;/ref&amp;gt; with the slogan &amp;quot;Maitres chez nous&amp;quot; (Masters in Our Own Home).  Reelected in 1962 by promising to nationalize the giant hydro-electricity industry, the Quebec Liberals initiated the '''Quiet Revolution'''--a program of economic, political, and educational reforms aimed at both modernizing the province and intensifying its French characteristics. In response to their demands for greater autonomy, Ottawa conceded an &amp;quot;opting-out&amp;quot; formula whereby Quebec was not required to participate in such federal welfare programs as the Canada Pension Plan,&amp;lt;ref&amp;gt; See [http://www.thecanadianencyclopedia.com/index.cfm?PgNm=TCE&amp;amp;Params=A1ARTA0001236 article at ''Canadian Encyclopedia'' (2000)]]&amp;lt;/ref&amp;gt; but could instead receive an amount of federal money equal to that which would have been spent in the province under the Pension Plan. This &amp;quot;special status&amp;quot; for Quebec irritated many English-speaking Canadians, although it fell far short of satisfying the rapidly growing French Canadian separatist movement, which advocated complete independence for Quebec. Some separatist leaders began to resort to terrorism, and in 1963 there was a series of bombings in the English-speaking districts of Montreal.&lt;br /&gt;
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Faced with a serious crisis, the national government of Prime Minister [[Lester Pearson]] appointed a royal commission to investigate the problems of bilingualism and biculturalism in Canada. The commission's report documented the economic disadvantages suffered by French Canadians and recommended full recognition of both French and English as equal official languages at the federal level and in the provinces of Quebec, New Brunswick, and Ontario. Further bilingualism policies were adapted in more conservative Manitoba, Saskatchewan and Alberta. In administrative policy the Pearson government favored &amp;quot;cooperative federalism,&amp;quot; meaning continuous consultation between federal and provincial departments of government, as well as fairly frequent full-scale federal-provincial conferences.&lt;br /&gt;
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In 1966 the Lesage government in Quebec was defeated by the Union Nationale under Daniel Johnson,&amp;lt;ref&amp;gt; See [http://www.thecanadianencyclopedia.com/index.cfm?PgNm=TCE&amp;amp;Params=A1ARTA0004149 biography at ''Canadian Encyclopedia'' (2000)]&amp;lt;/ref&amp;gt; which claimed to be even more vigorously nationalist than its opponents.&amp;lt;ref&amp;gt; Lesage's party won 47% of the vote to Johnson's 41%, but the Union Nationale won 56 seats vs 51 because its vote was concentrated in rural constituencies which were overrepresented. Claude  Ryan, &amp;quot;Quebec Changes Governments&amp;quot;. ''Foreign Affairs'' 1966 45(1): 148-161. Issn: 0015-7120 Fulltext: [[Ebsco]]&amp;lt;/ref&amp;gt; Meanwhile, the Liberal government in Ottawa, which had been reelected in 1965, secured the final adoption of a distinctive national flag featuring the maple leaf as the nation's symbol. Another important piece of legislation was the National Medicare Act, which provided for joint federal-provincial financing of universal health care insurance.&lt;br /&gt;
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Quebec's &amp;quot;psychological secession&amp;quot; from Canada came in five stages: the Quiet Revolution of 1960, the 1980 sovereignty-association vote, the constitutional process of 1980-82, the Meech Lake Accord process of 1987-90, and the 1992 Charlottetown Accord referendum. The 1995 referendum for independence, saw the narrow victory for the &amp;quot;no&amp;quot; side.  Liberal Prime Minister Jean Chrétien&amp;lt;ref&amp;gt; See [http://www.thecanadianencyclopedia.com/index.cfm?PgNm=TCE&amp;amp;Params=A1ARTA0001606 biography at ''Canadian Encyclopedia'' (2000)]&amp;lt;/ref&amp;gt;  announced three policy initiatives that promised to change unemployment insurance, to recognize Quebec as a distinct society, and to empower Quebec and certain other Canadian regions to veto changes to the federal constitution.  French-speaking Quebecois gradually replaced ethnic consciousness by allegiance to a &amp;quot;national state&amp;quot; on the territory of the province of Quebec.  The '''Parti Québécois''' (PQ) emerged as a dominant nationalist party, formed in 1968.&amp;lt;ref&amp;gt; See [http://www.thecanadianencyclopedia.com/index.cfm?PgNm=TCE&amp;amp;Params=A1ARTA0006123 article in ''Canada Encyclopedia'' (2000)]&amp;lt;/ref&amp;gt;  PQ succeeded in passing two important charters, the Québec Charter of Human Rights and Freedoms (1975)&amp;lt;ref&amp;gt; See [http://www.thecanadianencyclopedia.com/index.cfm?PgNm=TCE&amp;amp;Params=A1ARTA0009340 article at ''Canadian Encyclopedia'' (2000)]&amp;lt;/ref&amp;gt;, and Bill 101, Charte de la langue française (1977)&amp;lt;ref&amp;gt; See [http://www.thecanadianencyclopedia.com/index.cfm?PgNm=TCE&amp;amp;Params=A1ARTA0000744 article at ''Canadian Encyclopedia'' (2000)]&amp;lt;/ref&amp;gt;, marked this significant evolution of Quebecois collective identity. Bill 101 made French the official language of the government and of the courts in Quebec; more controversially it made French the normal language of the workplace, of instruction, of communications, of commerce and of business. Education in French became compulsory for immigrants, even those from other Canadian provinces. The failure of the 1980 referendum on independence, and the 1982 economic crisis, led to the return to power of Robert Bourassa's Liberals in 1986. &lt;br /&gt;
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The national government in Ottawa refused to countenance independence. Under the leadership of Prime Minister [[Pierre Trudeau]]&amp;lt;ref&amp;gt; See [http://www.biographi.ca/EN/ShowBio.asp?BioId=42553&amp;amp;query=quebec ''Dictionary of Canadian Biography''] &amp;lt;/ref&amp;gt;, himself a leader in the Quiet Revolution, Ottawa countered with the concept of a single Canadian nation. Trudeau's actions culminated with the 1982 Constitution and the national Charter of Rights and Freedoms, which Quebec never endorsed and still is considered illegitimate by many Quebecers. The root problem is that Canada, as it is conceived by Anglophone Canadians, does not seem compatible with an enduring Quebec identity.&amp;lt;ref&amp;gt; Louis Balthazar, &amp;quot;Canada in the Setting of the New Nationalism &lt;br /&gt;
Quebec and the Ideal of Federalism,&amp;quot; ''Annals of the American Academy of Political and Social Science,''  Vol. 538, Being and Becoming Canada. (Mar., 1995), pp. 40-53. [http://links.jstor.org/sici?sici=0002-7162%28199503%29538%3C40%3AQATIOF%3E2.0.CO%3B2-N in JSTOR]&amp;lt;/ref&amp;gt;&lt;br /&gt;
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====Quiet Revolution: Social upheaval====&lt;br /&gt;
In social terms, the [[Quiet Revolution]] undercut the authority of the Catholic Church in taking away the schools and indeed the unquestioned authority of parish priests. The Union Nationale, the political party of Duplessis, together with the Catholic clergy, had actively propagated an ideology of conservatism: the Quebecois were destined to be peasants, to guarantee the survival of the Catholic religion and of the French language in North America.  Gauvreau (2005) however reveals also a positive role that minority elements of the Church played in the origins of Quebec's Quiet Revolution. He argues that Catholic youth movements played a major positive role in the origin of the most profound of Quebec's multiple &amp;quot;quiet revolutions,&amp;quot; beginning with the Catholic youth movements in the 1930s. They introduced &amp;quot;personalism&amp;quot;, a philosophical movement from France that was a kind of neo-Thomism.  In creating an active youth movement reformers inside the Church in effect repudiated much of the historic traditionalism of a peasant society, such as patriarchal families and sexuality focused solely on producing large families rather than companionate marriages.&amp;lt;ref&amp;gt; Michael Gauvreau, &amp;quot;From Rechristianization to Contestation: Catholic Values and Quebec Society, 1931-1970,&amp;quot; ''Church History,'' Vol. 69, No. 4. (Dec., 2000), pp. 803-833 [http://links.jstor.org/sici?sici=0009-6407%28200012%2969%3A4%3C803%3AFRTCCV%3E2.0.CO%3B2-Q in JSTOR]; &amp;lt;/ref&amp;gt;&lt;br /&gt;
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The exodus from Catholicism began by 1960, with church attendance in Montreal plunging in half in the decade of the 1960s, with even faster declines in rural parishes. Young couples rejected the Church's renewed opposition to birth control.  The Quebec independence movement focused on language  and culture, and no longer saw Quebec as the stronghold of Catholicism. Once having the developed world's highest birth rate in the 20th century, Francophones of Quebec now have a birth rate akin to Anglophones and other &amp;quot;slow/low or no growth&amp;quot; Western countries.&lt;br /&gt;
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The Parent Report on education in the province of Quebec (1963-66) was a key part of the Quiet Revolution that modernized and democratized education in Quebec. The report's attempt at democratizing manifested itself through its recommendations to open access to all levels of education; to create the Ministry of Education as a central authority responsible for all aspects of education; to replace local, religion-based educational authorities with local and regional authorities whose members would be elected directly by the parents rather than the general public; and to reorganize education finance in order to make it more equal. The article assesses the degree to which these recommendations were implemented.&lt;br /&gt;
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The Quiet Revolution moved the socialization of youth from private and social milieus, primarily the Church and family, to the public sphere, shaped by government policy, resulting in a more self-conscious socialization process. This process includes an emphasis on a shared francophone history and culture and on the importance of the French language to that culture. With new challenges to the institutionalization of the société distincte the state increasingly operates as a key agent of socialization.&lt;br /&gt;
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====Politics====&lt;br /&gt;
Quebec's proposed secession from Canada was successfully thwarted by anti-separatist Francophone politicans, such as prime minister [[Pierre Trudeau]] born and raised in Montreal in a family known to been part of the city's elite assumed to be Anglophone, but Trudeau is a French-Canadian and was raised to be bilingual. Attempts for Quebec to secede was blocked by Trudeau and the parliament during the 1970's when the separtists movement in Quebec was in its peak. &lt;br /&gt;
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On May 20th, 1980 a separatist government held a referendum on declaring independence from Canada.  This was defeated by a 60% to 40% vote. A second referendum was held on October 31st, 1995 and saw the separatist side lose again, but by less than two percentage points (49% vs. 51%, a very close margin) identicated how far the Quebec separatist cause has nearly ended the 128-year old dominion of Canada.  &lt;br /&gt;
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In the 1993 national elections the Progressive Conservative Party collapsed and the official opposition became the avowedly separatist '''Bloc Québécois''', a new party formed in 1991 for the national parliament.&amp;lt;ref&amp;gt; See [http://www.thecanadianencyclopedia.com/index.cfm?PgNm=TCE&amp;amp;Params=A1ARTA0000829 article at ''Canadian Encyclopedia'' (2000)]&amp;lt;/ref&amp;gt; Inside Quebec the PQ regained power in 1994 under the resolutely nationalist leader Jacques Parizeau, and called for a referendum in 1995 it was convinced would lead to immediate independence. Preparations were made for diplomatic recognition and an army, but the &amp;quot;no&amp;quot; votes prevailed by 1%, largely because of the intense opposition of non-Francophones.&amp;lt;ref&amp;gt; See [http://www.thecanadianencyclopedia.com/index.cfm?PgNm=TCE&amp;amp;Params=A1ARTA0010730 article at ''Canadian Encyclopedia'' (2000)], and Gregory S. Mahler, &amp;quot;Canadian Federalism and the 1995 Referendum: a Perspective from Outside of Quebec.&amp;quot; ''American Review of Canadian Studies'' 1995 25(4): 449-476. Issn: 0272-2011 &amp;lt;/ref&amp;gt;&lt;br /&gt;
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The separatists were narrowly defeated in the 30 October 1995 referendum by 53,500 votes. Anglophones (English-speakers) and immigrants voted &amp;quot;no&amp;quot; as they vigorously sought to maintain Quebec's allegiance to the Canadian government. Francophones, using language with racial undertones, continue to foster the cause of an independent Quebec. Led by charismatic Lucien Bouchard, the separatists displayed an insensitivity toward those outside their ethnic group and ignored the difficulties independence would place on the debt-ridden, economically depressed province.&amp;lt;ref&amp;gt; J. A. S. Evans, &amp;quot;The Present State of Canada.&amp;quot; ''Virginia Quarterly Review'' 1996 72(2): 213-225. Issn: 0042-675x Fulltext: [[Ebsco]]&amp;lt;/ref&amp;gt;&lt;br /&gt;
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===Economy===&lt;br /&gt;
Before the 1960s the business and banking of Montreal and smaller cites was Anglophones; but by 2000 the business community was largely Francophone, particularly in management and the elite.  Some large corporations relocated their headquarters to Toronto and retained their Anglophone character.  Globalization strengthened the use of French. Foreign investment in new business increased, but the majority of foreign investment was in existing businesses. The provincial government implemented policies that supported successful exporting as well as other measures to stimulate an entrepreneurial business class.  The Quebec government established offices across the U.S. to promote trade, direct investment and tourism. The Parti Québécois has always experienced a lack of American support in its struggle for sovereignty, especially during the [[Bill Clinton]] administration in the 1990s. Agriculture, mining, and forestry declined, however.&amp;lt;ref&amp;gt; Joseph Lemay, &amp;quot;The Impact of the Quiet Revolution: the Business Environment of Smaller Cities and Regions of Quebec 1960-2000.&amp;quot; ''Québec Studies'' 2002-03 (34): 19-30. Issn: 0737-3759; William F. Averyt, &amp;quot;Quebec's Economic Development Policies, 1960-1987: Between Étatisme and Privatisation.&amp;quot; ''American Review of Canadian Studies'' 1989 19(2): 159-175. Issn: 0272-2011  &amp;lt;/ref&amp;gt;&lt;br /&gt;
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== Current situation ==&lt;br /&gt;
The Quebec secession issue and how the Canadian parliament made deals to keep Quebec intact with bribery and corruption, was part of the country's 2006 parliamentary crisis rocked Canada's core on being the most stable democracy in the world, leading the resignation of the entire parliament and several hundreds of politicial officals. The Parti Quebecois continued to speak of threats of secession with less public support in the last 5 years and declines well in the 2010's. &lt;br /&gt;
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Most Quebecers and Francophones in Canada no longer support any idea of an independent Quebec from Canada, with the majority suggest special autonomous status similar to the establishment of the Inuit majority territory of [[Nunavut]] in 1999. The Canadian government promotes an idea of multiculturalism and preserved diversity known as the &amp;quot;cultural mosaic&amp;quot; of anyone can preserve their own cultural, ethnic and racial distinction. When applied, that means Francophones will remain a &amp;quot;separate but equal&amp;quot; as well a not-so-assimilated and perhaps back to being a marginalized minority within an Anglo/British descent-dominant society. &lt;br /&gt;
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Quebec's urban core, Montreal is no longer a mostly Francophone, nor bilingual city, it is now home to a high percentage of immigrants from around the world and ethnic groups of European descent, whom oppose Quebec separatist causes and policies. It is believed separatists such as leader Rene Levisque hold racist, nativist or xenophobe tendencies, such as incidents and acts of Anti-semitism towards the province's sizable Jewish population, and the obsession with ethnocultural purity of French-Canadian &amp;quot;blood&amp;quot; (or references from Quebecois militants of their people belong to a &amp;quot;Nordique&amp;quot;/&amp;quot;Gaullique&amp;quot;/&amp;quot;Latine&amp;quot; race) falls in the line of racial nationalism, has lost credibility and respect among politically active Francophones and Quebecers alike.         &lt;br /&gt;
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==Bibliography==&lt;br /&gt;
===Surveys===&lt;br /&gt;
* [http://www.biographi.ca/EN/ ''The Dictionary of Canadian Biography''] (1966-2006), thousands of scholarly biographies of notables who died by 1930&lt;br /&gt;
* [http://www.thecanadianencyclopedia.com/index.cfm?PgNm=TCESubjects&amp;amp;Params=A1 ''Canadian Encyclopedia'' (2008)] reliable detailed encyclopedia, on-line free&lt;br /&gt;
* Armstrong, Robert. ''Structure and Change: An Economic History of Québec'' (1984)&lt;br /&gt;
* Dickinson, John Alexander, and Brian Young. ''A Short History of Quebec'' (2003) [http://www.amazon.com/Short-History-Quebec-Alexander-Dickinson/dp/0773524509/ref=pd_bbs_7?ie=UTF8&amp;amp;s=books&amp;amp;qid=1199373095&amp;amp;sr=8-7 excerpt and text search] &lt;br /&gt;
* Eccles, W. J.  ''The Canadian Frontier, 1534-1760'' (1983) [http://www.questia.com/PM.qst?a=o&amp;amp;d=10657323 online edition]&lt;br /&gt;
* Heintzman, Ralph. &amp;quot;The Political Culture of Quebec, 1840-1960,&amp;quot; ''Canadian Journal of Political Science / Revue canadienne de science politique,'' Vol. 16, No. 1. (Mar., 1983), pp. 3-59. [http://links.jstor.org/sici?sici=0008-4239%28198303%2916%3A1%3C3%3ATPCOQ1%3E2.0.CO%3B2-M in JSTOR]&lt;br /&gt;
* Lanctot, Gustave. ''A History of Canada'' 3 vol Toronto. 1963. [http://www.questia.com/PM.qst?a=o&amp;amp;d=3115015 Volume One: From its Origins to the Royal Régime, 1663; online], [http://www.questia.com/PM.qst?a=o&amp;amp;d=98311761 Volume Two: From the Royal Régime to the Treaty of Utrecht, 1663-1713, online] &lt;br /&gt;
* Linteau, Paul-André, René Durocher, Jean-Claude Robert, and Robert Chodos. ''Quebec: A History 1867-1929'' (1983) ''Quebec Since 1930'' (1991), standard 2 vol textbook. &lt;br /&gt;
*  Moogk, Peter. ''La Nouvelle France: The Making of French Canada a Cultural History'' (2000) to 1763 [http://www.questia.com/library/book/la-nouvelle-france-the-making-of-french-canada-a-cultural-history-by-peter-moogk.jsp online edition]&lt;br /&gt;
* Trofimenkoff, Susan Mann. ''Dream of Nation: A Social and Intellectual History of Quebec'' (1982)&lt;br /&gt;
** Mann, Susan Mann. ''Dream of Nation: A Social and Intellectual History of Quebec'' (2nd ed, 2009)&lt;br /&gt;
*  Wade, Mason. ''The French Canadians, 1760-1945'' (1955), standard history, 1136pp [http://www.questia.com/PM.qst?a=o&amp;amp;d=8474052 online edition]&lt;br /&gt;
* Young, Brian and Dickinson, John A.  ''A Short History of Quebec: A Socio-Economic Perspective.'' (3rd ed. 2002. 238 pp.&lt;br /&gt;
&lt;br /&gt;
===Before 1867===&lt;br /&gt;
* Brecher, Frank W. ''Losing a Continent: France's North American Policy, 1753-1763'' (1998) [http://www.amazon.com/Losing-Continent-American-1753-1763-Contributions/dp/0313307865/ref=sr_1_1?ie=UTF8&amp;amp;s=books&amp;amp;qid=1205993021&amp;amp;sr=1-1 excerpt and text search]&lt;br /&gt;
* Creighton, Donald G. ''The Commercial Empire of the St. Lawrence, 1760-1850'' (1937) [http://www.questia.com/read/96753630?title=The%20Commercial%20Empire%20of%20the%20St.%20Lawrence%2c%201760-1850 online edition]&lt;br /&gt;
* Dechêne, Louise. ''Habitants and Merchants in Seventeenth-Century Montreal'' (1974; English ed. 2003), highly influential study from [[Annales School]]&lt;br /&gt;
* Egnal, Marc.  ''Divergent Paths: How Culture and Institutions Have Shaped North American Growth.'' (1996). 304 pp.  economic historian compares Quebec to U.S. 1750-1850&lt;br /&gt;
* Gossage, Peter.  ''Families in Transition: Industry and Population in Nineteenth-Century Saint-Hyacinthe.'' (1999). 299 pp.  &lt;br /&gt;
* Greer, Allan ''The people of New France'' (1997)&lt;br /&gt;
* Greer, Allan. ''The patriots and the people: the rebellion of 1837 in rural Lower Canada'' (1993)&lt;br /&gt;
* Greer, Allan. ''Peasant, Lord and Merchant: Rural Society in Three Quebec Parishes, 1740- 1840.'' (1985)&lt;br /&gt;
* Innis, Harold A. ''The Fur Trade in Canada'' (1930)&lt;br /&gt;
* Jaenen, Cornelius. ''Friend and Foe'' (1976) brief survey of French-Indian relations in the 16th &amp;amp; 17th centuries.&lt;br /&gt;
*  Manning, Helen Taft; ''The Revolt of French Canada, 1800-1835: A Chapter of the History of the British Commonwealth'' (1962) [http://www.questia.com/library/book/the-revolt-of-french-canada-1800-1835-a-chapter-of-the-history-of-the-british-commonwealth-by-helen-taft-manning.jsp online edition]&lt;br /&gt;
*  Miquelon, Dale. ''New France, 1701-1744: A Supplement to Europe'' (1989)&lt;br /&gt;
*  Moogk, Peter. ''La Nouvelle France: The Making of French Canada a Cultural History'' (2000) to 1763 [http://www.questia.com/library/book/la-nouvelle-france-the-making-of-french-canada-a-cultural-history-by-peter-moogk.jsp online edition]&lt;br /&gt;
* Ouellet, Fernand. ''Lower Canada, 1791-1840: Social Change and Nationalism'' (1980), synthesis by leading scholar&lt;br /&gt;
*  Pritchard, James.  ''In Search of Empire: The French in the Americas, 1670-1730.'' (2004). 484 pp.  includes Louisiana, the Caribbean, etc.&lt;br /&gt;
* Trudel, Marcel. ''The Beginnings of New France 1524-1663'' (1973)&lt;br /&gt;
* Wrong, George McKinnon. ''The Fall of Canada: A Chapter in the History of the Seven Years' War'' (1914), 272pp [http://books.google.com/books?id=KfJBAAAAIAAJ&amp;amp;printsec=frontcover&amp;amp;dq=intitle:history+intitle:canada&amp;amp;lr=&amp;amp;num=30&amp;amp;as_brr=1 full text online]  &lt;br /&gt;
* Young, Brian, ''George-Etienne Cartier: Montreal bourgeois'' (1981)&lt;br /&gt;
&lt;br /&gt;
===Since 1867===&lt;br /&gt;
* Armstrong, Elizabeth H. ''The Crisis of Quebec, 1914-1918'' (1937) &lt;br /&gt;
* Betcherman, Lita-rose ''Ernest Lapointe: Mackenzie King's Great Quebec Lieutenant'' (2002) 438pp &lt;br /&gt;
*  Behiels, Michael D. ''Prelude to Quebec's Quiet Revolution: Liberalism Versus Neo-Nationalism, 1945-1960'' (1985) &lt;br /&gt;
* Black, Conrad.  ''Duplessis.'' (1977). 743 pp.  &lt;br /&gt;
* Bothwell, Robert.  ''Canada and Quebec: One Country, Two Histories.'' (1995). 269 pp. &lt;br /&gt;
* Clarkson, Stephen,  and Christina McCall. ''Trudeau and our times'' (2v., 1990–94)&lt;br /&gt;
* Cohen, Andrew, and J. L. Granatstein, eds. ''Trudeau's shadow: the life and legacy of Pierre Elliott Trudeau''. (1999). &lt;br /&gt;
* Couture, Claude,  and Vivien Bosley. ''Paddling with the Current: Pierre Elliott Trudeau, Etienne Parent, Liberalism, and Nationalism in Canada'' (1998)&lt;br /&gt;
*  Gagnon, Alain-G., ed. ''Quebec, State and Society'' (3rd ed. 2004) 500pp; readings by experts&lt;br /&gt;
*  Gagnon, Alain-G. and Montcalm, Mary Beth.  ''Quebec beyond the Quiet Revolution.'' (2000) 221 pp.  &lt;br /&gt;
* Gauvreau, Michael. ''The Catholic Origins of Quebec's Quiet Revolution, 1931-1970'' (2005)&lt;br /&gt;
* Grace, Robert J.  ''The Irish in Quebec: An Introduction to the Historiography.'' (1992)&lt;br /&gt;
* Langlois, Simon, ed.  ''Recent Social Trends in Quebec, 1960-1990.'' (1992). 606 pp.  &lt;br /&gt;
* McRoberts, Kenneth. ''Quebec: Social Change and Political Crisis.'' (1988). &lt;br /&gt;
* Neatby, H. Blair. ''Laurier and a Liberal Quebec: A Study in Political Management'' (1973) [http://www.questia.com/PM.qst?a=o&amp;amp;d=8104462 online edition]&lt;br /&gt;
* Quinn, Herbert F. ''The Union Nationale: A Study in Quebec Nationalism'' (1963) 254 pgs. [http://www.questia.com/read/2983146?title=The%20Union%20Nationale%3a%20A%20Study%20in%20Quebec%20Nationalism online edition]&lt;br /&gt;
* Robinson, Gertrude.  ''Constructing the Quebec Referendum: French and English Media Voices.'' (1998). 262 pp.  &lt;br /&gt;
*  Saywell, John. ''The Rise of the Parti Québécois 1967-76'' (1977) [http://www.questia.com/PM.qst?a=o&amp;amp;d=1347933 online edition]&lt;br /&gt;
* Stevenson, Garth.  ''Community Besieged: The Anglophone Minority and the Politics of Quebec.'' (1999). 363 pp.  &lt;br /&gt;
* Thomson, Dale C.  ''Jean Lesage and the Quiet Revolution.'' (1984). 501 pp.&lt;br /&gt;
*  Young, Robert A.  ''The Struggle for Quebec: From Referendum to Referendum?'' (1999). 210 pp. &lt;br /&gt;
&lt;br /&gt;
===Montreal===&lt;br /&gt;
see also [[Montreal]]&lt;br /&gt;
&lt;br /&gt;
* Atherton, William Henry. ''Montreal, 1535-1914'' (1914) [http://books.google.com/books?id=RT1KUs2ax0sC&amp;amp;dq=intitle:montreal+date:1900-1922&amp;amp;lr=&amp;amp;num=30&amp;amp;as_brr=1&amp;amp;source=gbs_summary_s&amp;amp;cad=0 complete text online] &lt;br /&gt;
* Baillargeon, Denyse. ''Making Do: Women, Family and Home in Montreal during the Great Depression.'' (1999). 232 pp.  &lt;br /&gt;
* Germain, Annick and Damaris, Rose. ''Montréal: The Quest for a Metropolis'' (2000). 306 pp.  &lt;br /&gt;
&lt;br /&gt;
===Historiography===&lt;br /&gt;
* Gagnon, Serge.  ''Quebec and Its Historians, 1840-1920.'' (1982). 161 pp.  &lt;br /&gt;
* Havard, Gilles, and Cécile Vidal, &amp;quot;Making New France New Again: French historians rediscover their American past,&amp;quot; ''Common-Place'' (July 2007) v 7 #4 [http://www.common-place.org/vol-07/no-04/harvard/ online version]&lt;br /&gt;
* Ouellet, Fernand. ''Economy, class &amp;amp; nation in Quebec: Interpretive essays'' (1991), historiography &lt;br /&gt;
* Rudin, Ronald. ''Making History in Twentieth-Century Quebec'' (1997) [http://books.google.com/books?hl=en&amp;amp;lr=&amp;amp;id=Bh5dDMnmFdQC&amp;amp;oi=fnd&amp;amp;pg=PR9&amp;amp;dq=historiography+quebec&amp;amp;ots=qc1xuagw7u&amp;amp;sig=jy5eKg_vKpxz_0NKEdvWnGQ8EKM excerpts and text search]&lt;br /&gt;
*  Vidal, Cécile. &amp;quot;The Reluctance of French Historians to Address Atlantic History,&amp;quot; ''The Southern Quarterly'' 43:4 (2006): 153-189;&lt;br /&gt;
&lt;br /&gt;
===Primary sources===&lt;br /&gt;
* Cameron, David R., ed.  ''The Referendum Papers: Essays on Secession and National Unity.'' (1999). 430 pp &lt;br /&gt;
* Cook, Ramsay, ed. ''French-Canadian Nationalism: An Anthology'' (1969) &lt;br /&gt;
* Lamonde, Yvan and Corbo, Claude, eds. ''Le Rouge et le Bleu: Une Anthologie de la Pensée Politique au Québec de la Conquête à la Révolution Tranquille'' (1999). 576 pp.  &lt;br /&gt;
* Lévesque, René. &amp;quot;For an Independent Quebec.&amp;quot; ''Foreign Affairs'' 1976 54(4): 734-744. The author was president of the Parti Québécois. Issn: 0015-7120 Fulltext: [[Ebsco]]&lt;br /&gt;
* [http://faculty.marianopolis.edu/c.belanger/quebechistory/docs/index.htm Primary sources--texts]&lt;br /&gt;
* [http://faculty.marianopolis.edu/c.belanger/quebechistory/stats/index.htm Primary sources--statistics]]&lt;br /&gt;
== External Links ==&lt;br /&gt;
* [http://www.bonjourquebec.com/ Quebec Tourism]&lt;br /&gt;
&lt;br /&gt;
====Notes====&lt;br /&gt;
&amp;lt;References/&amp;gt;&lt;br /&gt;
&lt;br /&gt;
&lt;br /&gt;
[[Category:Canadian Provinces]]&lt;br /&gt;
[[Category:Canadian History]]&lt;br /&gt;
[[category:Quebec]]&lt;br /&gt;
[[category:Canada]]&lt;/div&gt;</summary>
		<author><name>Getitstraight</name></author>
	</entry>
	<entry>
		<id>https://www.conservapedia.com/index.php?title=Talk:Latino&amp;diff=732812</id>
		<title>Talk:Latino</title>
		<link rel="alternate" type="text/html" href="https://www.conservapedia.com/index.php?title=Talk:Latino&amp;diff=732812"/>
		<updated>2009-12-15T15:36:51Z</updated>

		<summary type="html">&lt;p&gt;Getitstraight: &lt;/p&gt;
&lt;hr /&gt;
&lt;div&gt;I wrote this article and posted an older version to Citizendium.org. 07:31, 21 September 2008 (EDT)&lt;br /&gt;
:: I made the map larger and dropped the image of a coach in Spain. The article is only about latinos in the US.[[User:RJJensen|RJJensen]] 21:31, 21 September 2008 (EDT)&lt;br /&gt;
:::please stop messing with the article. The opening sentence is full of little errors and the picture is all wrong and should be erased. I clarified the definition to make it clear this &amp;quot;Latino&amp;quot; is an English language word and in English it refers to Hispanics living in the U.S. [[User:RJJensen|RJJensen]] 21:42, 21 September 2008 (EDT)&lt;br /&gt;
:::: A good source will be needed to change the meaning of that word. By the way. I think this is not an article to be readed only in the US. --[[User:Joaquín Martínez]], [[User talk:Joaquín Martínez|talk]] 22:02, 21 September 2008 (EDT)&lt;br /&gt;
:::::I provided a very good source:  Gutiérrez,  ed. ''The Columbia History of Latinos in the U.S.&amp;quot; (2005) pp 1-2 those pages are online at Amazon.com.  How is &amp;quot;Latino&amp;quot; actually used in Spain these days? [[User:RJJensen|RJJensen]] 22:11, 21 September 2008 (EDT)&lt;br /&gt;
:::here is the complete entry from the Oxford English Dictionary on &amp;quot;Latino&amp;quot;:&lt;br /&gt;
::::A Latin-American inhabitant of the United States. Also attrib. or as adj. 1946 G. PEYTON San Antonio xxi. 232 The first program on the University's list is an exchange of students with Latin America. That in itself would be a fresh intellectual experience for Texas, where Latinos are usually looked on as sinister specimens of an inferior race. 1966 MRS L. B. JOHNSON White House Diary 2 Apr. (1970) 377 Six young girls, all Latinos, had encased themselves in cardboard boxes. 1972 Listener 9 Mar. 310/1 America..is meant to be a great melting-pot... Its racial componentsBlacks, Latinos, Chinese, Japanese, [etc.]. 1973 Black Panther 17 Mar. 5/3 A program was drawn up..by an..action group composed of Blacks, Latinos, and Whites. 1974 Ibid. 19 Jan. 5/1 Mr. Rhodes' home was broken into..by a man who appeared to be of Latino origin. [[User:RJJensen|RJJensen]] 22:14, 21 September 2008 (EDT)&lt;br /&gt;
::from a British dictionary: &amp;quot;noun [C] plural Latinos MAINLY US; someone who lives in the US and who comes from or whose family comes from Latin America.&amp;quot; from ''Cambridge Advanced Learner's Dictionary''. Here's a very good usage note from American Heritage Dictionary:[http://www.bartleby.com/61/60/H0216000.html see dictionary]&lt;br /&gt;
:Though often used interchangeably in American English, Hispanic and Latino are not identical terms, and in certain contexts the choice between them can be significant. Hispanic, from the Latin word for “Spain,” has the broader reference, potentially encompassing all Spanish-speaking peoples in both hemispheres and emphasizing the common denominator of language among communities that sometimes have little else in common. Latino—which in Spanish means &amp;quot;Latin&amp;quot; but which as an English word is probably a shortening of the Spanish word latinoamericano—refers more exclusively to persons or communities of Latin American origin. Of the two, only Hispanic can be used in referring to Spain and its history and culture; a native of Spain residing in the United States is a Hispanic, not a Latino, and one cannot substitute Latino in the phrase the Hispanic influence on native Mexican cultures without garbling the meaning. In practice, however, this distinction is of little significance when referring to residents of the United States, most of whom are of Latin American origin and can theoretically be called by either word. •A more important distinction concerns the sociopolitical rift that has opened between Latino and Hispanic in American usage. For a certain segment of the Spanish-speaking population, Latino is a term of ethnic pride and Hispanic a label that borders on the offensive. According to this view, Hispanic lacks the authenticity and cultural resonance of Latino, with its Spanish sound and its ability to show the feminine form Latina when used of women. Furthermore, Hispanic—the term used by the U.S. Census Bureau and other government agencies—is said to bear the stamp of an Anglo establishment far removed from the concerns of the Spanish-speaking community. While these views are strongly held by some, they are by no means universal, and the division in usage seems as related to geography as it is to politics, with Latino widely preferred in California and Hispanic the more usual term in Florida and Texas. Even in these regions, however, usage is often mixed, and it is not uncommon to find both terms used by the same writer or speaker. See Usage Note at Chicano.&lt;br /&gt;
&lt;br /&gt;
::: As far as I see, this place is worldwide consulted and its definition should not be only for the US use. I have to prefer this meaning: &amp;quot;Based on the Random House Unabridged Dictionary, © Random House, Inc. 2006. latino = ''noun, plural -nos. a person of Latin-American or Spanish-speaking descent. ''  Origin: 1945–50, Americanism; [http://dictionary.reference.com/browse/latinos]&lt;br /&gt;
&lt;br /&gt;
:::: For many years, the predominantly liberal media discussed Latino/Hispanic people will soon be the majority of Americans in terms of racial/ethnic composition. The article's map of the percentage of Latinos in the Southwest USA makes it appear that they dominate the western half of the country, but emphasized the reason was from the historical Mexican cession of 1848 to the U.S. explains why such a high Latino population exists in the region. &lt;br /&gt;
&lt;br /&gt;
I recall reading a part of [[National Geographic]] magazine, from the articles on [[Los Angeles]] in the January 1979 issue, referenced to the rise of immigration from Mexico to Southern California. ''What was a trickle became a flood as the tiptoe invasion of Latin American newcomers into Los Angeles is turning the US' 3rd largest city into a Spanish-speaking majority city by the end of the century (year 2000). The development is called &amp;quot;another [[Quebec]]&amp;quot; named for the Canadian province where today French is the sole official language.'' + [[User:Getitstraight|Getitstraight]] 11:08, 14 December 2009 (EST)&lt;br /&gt;
::There is no comparison to Quebec. The immigrants to the US learn English quickly--faster than the Germans, Poles and Italians did a century ago.  1848 does not really play a role today--it's geographical nearness to Mexico that is most important, and that is changing. The 2010 census map will show a large Latino presence in most states. [[User:RJJensen|RJJensen]] 11:16, 14 December 2009 (EST)&lt;br /&gt;
::: I think the writer described Los Angeles and California was once Mexican land (which is true) inhabited by Spanish-speaking residents when the U.S. acquired the region. It was based on the Chicano movement at the time when some activists called it their homeland ''Aztlan'', a mythological land of the Aztec and Mexican Indians in the 5th to 9th centuries AD thought to been located in the desert Southwest US. &lt;br /&gt;
&lt;br /&gt;
The uncanny resemblance of Texas, New Mexico, Arizona and southern Colorado have a long history of &amp;quot;localized native&amp;quot; Latino/Hispano culture, is alike the Francophone presence in Quebec, parts of New Brunswick, Ontario and other Canadian provinces as a result of the British takeover of New France (part of the French empire). Quebec and ''Aztlan'' (the Southwest US) are two similar kinds of ethnic enclavism from a previous colonial era and high cultural expansion. &lt;br /&gt;
&lt;br /&gt;
You're correct on the majority of Latinos are recently-arrived legal (in most part) immigrants in the late 20th century from other nations besides Mexico. The Puerto Rican experience in New York City, Cuban refugees fleeing from Castro in Cuba, and the Central American exodus from civil war in the 1980s &amp;amp; again 2000s for economic reasons, is akin to the classic American experience of immigrants from Europe resettled in the new country and their families adapted our culture. That can mean Latinos will assimilate to the point they won't be monolingual Spanish-speaking, when over 80% of Latinos are bilingual or English-dominant like most 3rd generation Mexican-Americans. + [[User:Getitstraight|Getitstraight]] 15:32, 14 December 2009 (EST)&lt;/div&gt;</summary>
		<author><name>Getitstraight</name></author>
	</entry>
	<entry>
		<id>https://www.conservapedia.com/index.php?title=Latino&amp;diff=732809</id>
		<title>Latino</title>
		<link rel="alternate" type="text/html" href="https://www.conservapedia.com/index.php?title=Latino&amp;diff=732809"/>
		<updated>2009-12-15T15:31:23Z</updated>

		<summary type="html">&lt;p&gt;Getitstraight: &lt;/p&gt;
&lt;hr /&gt;
&lt;div&gt;[[Image:Hispanic Demographic.jpg|350px|right|thumb|Latinos at first concentrate to states nearest Mexico (and Cuba), but then diffuse throughout the U.S.]] &lt;br /&gt;
&lt;br /&gt;
'''Latino''' is a new English word (Americanism) derived from  a Spanish word that means a person of Latin languages-speaking descent. Latinos, in English, means [[Mexicans]] and other Hispanics of Spanish-speaking descent living in the U.S. &amp;lt;ref&amp;gt; David G.  Gutiérrez, ed. ''The Columbia History of Latinos in the United States Since 1960'' (2004) pp 1-2 [http://www.amazon.com/Columbia-History-Latinos-United-States/dp/0231118090/ref=sr_1_1/103-4827826-5463040?ie=UTF8&amp;amp;s=books&amp;amp;qid=1190386160&amp;amp;sr=8-1 online excerpt] &amp;lt;/ref&amp;gt; &amp;lt;ref&amp;gt; [http://dictionary.reference.com/browse/latinos Latino] Dictionary.com&lt;br /&gt;
&amp;lt;/ref&amp;gt;&lt;br /&gt;
&lt;br /&gt;
However, the term &amp;quot;Latin&amp;quot; is derived from Southern Europeans, whose language is descended from [[Latin]], the language spoken by the Romans. They are [[French]], [[Italian]], [[Portuguese]] also spoken in [[Brazil]] in South America, and to a distance, [[Romanian]] in [[Romania]] and the [[Balkans]].&lt;br /&gt;
&lt;br /&gt;
== Latinos in the US  ==&lt;br /&gt;
[[File:Sotomeyr2.jpg|thumb|250px|Sotomayor's parents came from Puerto Rico; her mother was a WAC in the US Army in World War II]]&lt;br /&gt;
&lt;br /&gt;
Latinos are diverse: 60% are native-born and 40% foreign-born; 64% are of Mexican heritage, and the other 36% are from Cuba, Puerto Rico, Central America and beyond. They split their vote in 2004, when President Bush appealed for their votes, but voted 2-1 against McCain in 2008 when he made little appeal to them.  Despite their diversity they were united in celebrating the nomination to the Supreme Court of Judge [[Sonia Sotomayor]] in May 2009. She was born to a poor family of migrants from Puerto Rico, and after attending Princeton and Yale Law School made it to the top through very hard work.  Her nomination marked the national recognition and acceptance of all Latinos. &lt;br /&gt;
&lt;br /&gt;
&lt;br /&gt;
As a united whole, Hispanics make up more than 15% of the U.S. population and accounted for about half of the country's growth in the past decade.&lt;br /&gt;
&lt;br /&gt;
[[Image:Hispanic.jpg|thumb|450px|Hispanic population in the US in 1990. Since 1990 there has been a doubling in numbers and much greater presence outside the Southwest]]&lt;br /&gt;
By 2005, the Latino population in the US reached 41.3 million, of whom 64% were Mexican, 10% Puerto Rican, 3% Cuban, 3% Dominican, 3% Salvadoran, and the remaining 17% from smaller groups. &amp;lt;ref&amp;gt; See Census Bureau press release, July 16, 2007  at [http://www.census.gov/Press-Release/www/releases/archives/facts_for_features_special_editions/010327.html]&amp;lt;/ref&amp;gt; According to the Pew Research Center in 2008, 12,7 millions were of Mexican origin (32% of all immigrants living in this country). &amp;lt;ref&amp;gt; [http://pewresearch.org/pubs/1191/mexican-immigrants-in-america-largest-group Mexican Immigrants in the United States, 2008] &amp;lt;/ref&amp;gt; About 30% of the Latinos --12 million --are illegal (&amp;quot;undocumented&amp;quot;) immigrants to the U.S., a number that has grown since the [[September 11, 2001 attacks|9-11 attacks of 2001]].  The illegal--and indeed the legal immigrants-- have become targets of verbal and political criticism. &lt;br /&gt;
&lt;br /&gt;
Culturally they are mostly [[conservative]] [[Catholics]], with a strong [[evangelical]] element. They are known for very strong family ties, and high birth rates. They cluster at the bottom of the socio-economic scale, with low levels of education and high dropout rates from schools, and mostly hold unskilled or semi-skilled jobs. The illegals (&amp;quot;undocumented&amp;quot;) hold even lower-skilled jobs in agriculture, construction, landscaping, hotels and restaurants, while sending money back to their families. The Latino crime rate is about the national average. The illegals pay the same sales taxes as everyone, but usually have incomes too low to pay income taxes.  Many of the ilegals pay social security taxes into false accounts (which means they are not entitled to benefits).  The legals include both citizens and legal residents who are not yet citizens; all children born in the U.S. have U.S. citizenship. In many families, some members are illegal and some are legal non-citizens and others are full citizens.&lt;br /&gt;
&lt;br /&gt;
They have been politically rather inactive (except in [[New Mexico]] and [[Puerto Rico]]). Polically, the citizens have low turnout rates, but their rapid increase of numbers presages a major voting block. [[George W. Bush]], and to a lesser extent [[John McCain]] have made major efforts to attract them to the Republican Party, but Democrats outnumber Republicans by about 65:35.&lt;br /&gt;
&lt;br /&gt;
The assimilation rates of Latinos resembles that of Italians and Poles in the early 20th century, and is higher than the rate of immigrants who came from Germany in the 18th and 19th century. Latinos have assimilated smoothly into American religion, sports, jobs and popular culture. They cling to favorite foods, but have made Mexican cuisine as popular in the U.S. as pizza (which the Italians brought over). The first generation, who came to the U.S. as adults, mostly speak Spanish. Their children are usually bilingual; very few of the children attend Spanish language schools or read Spanish.&lt;br /&gt;
&lt;br /&gt;
==19th century==&lt;br /&gt;
When [[Mexico]] took over control from [[Spain]] in the early 1820s, the new government ignored and isolated the &amp;quot;norteños&amp;quot; (inhabitants of Mexico's northern provinces), except to break up the mission system in [[California]].  The systematic [[Navajo]] and [[Apache]] raids on [[New Mexico]] villages and ranches were ignored, as was the vulnerability of California, as the central government pulled back its soldiers to use them in recurrent civil wars and factional battles. When [[Republic of Texas|Texas]] seemed too independent, Mexico's President [[Santa Anna]] led an army to massacre the villagers and destroy the American settlements. After initial victories and massacres at The Alamo and Goliad, Santa Anna was decisively defeated by the Texans, who declared independence. The Tejanos in Texas joined the revolution and supported the new Republic of Texas; The Hispanics in New Mexico and California were localistic and did not identify with the regime in Mexico City.   The &amp;quot;norteños&amp;quot; played a minor role in the [[Mexican American War]] of 1846-48, and when offered the choice of repatriating to Mexico or remaining and becoming full citizens of the United States, the great majority remained. Only when large numbers of Americans arrived did they develop a sense of &amp;quot;lo mexicano,&amp;quot; that is of &amp;quot;being Mexican,&amp;quot; and that new identification had little to do with far-off Mexico. &amp;lt;ref&amp;gt; David G. Gutiérrez, &amp;quot;Migration, Emergent Ethnicity, and the &amp;quot;Third Space&amp;quot;: The Shifting Politics of Nationalism in Greater Mexico&amp;quot; ''Journal of American History'' 1999 86(2): 481-517. ISSN: 0021-8723  [http://links.jstor.org/sici?sici=0021-8723(199909)86%3A2%3C481%3AMEEAT%22%3E2.0.CO%3B2-V in JSTOR]&amp;lt;/ref&amp;gt;  American entrepreneurs often cultivated alliances and partnerships with the Mexican propertied elites in the states of [[Texas]] and [[California]], and the territories of New Mexico and Arizona. The Californios--who only numbered 10,000 in 1848, remained in California but were soon overwhelmed by the immigration of hundreds of thousands of newcomers to California, and largely became invisible to Anglos.  The Latino culture of the rest of the Southwest, especially New Mexico and southern Texas, called itself &amp;quot;Spanish&amp;quot; (rather than &amp;quot;Mexican&amp;quot;) to distinguish themselves from &amp;quot;los norteamericanos&amp;quot;. The Latinos emphasized their own religion, language, customs and kinship ties, and drew into enclaves, rural colonias and urban barrios, which norteamericanos seldom entered; intermarriage rates were low.&lt;br /&gt;
&lt;br /&gt;
==20th century==&lt;br /&gt;
[[Image:Prize workers 1926.jpg|thumb|Prize workers, 1926]]&lt;br /&gt;
After 1911 the ferocious civil wars in Mexico led 600,000 to 1 million refugees to flee north across the border, which was generally open. Well educated middle class families emigrated, as well as poor peons. &lt;br /&gt;
&lt;br /&gt;
In Texas a band of radicals based in Mexico issued the manifesto &amp;quot;[[Plan de San Diego]]&amp;quot; in 1915 in South Texas calling on Hispanics to reconquer the Southwest and kill all the Anglo men.  These radicals assassinated opponents and killed several dozen people in attacks on railroads and ranches before the Texas Rangers smashed the insurrection. The vast majority of Tejanos strongly repudiated the Plan and affirmed their American loyalty by founding the League of United Latin American Citizens (LULAC). LULAC, headed by professionals, businessmen and modernizers,  became the central Tejano organization promoting civic pride and civil rights.&amp;lt;ref&amp;gt; Benjamin H.  Johnson, ''Revolution in Texas: how a forgotten rebellion and its bloody suppression turned Mexicans into Americans''. (2003).  &amp;lt;/ref&amp;gt;&lt;br /&gt;
&lt;br /&gt;
Over 500,000 returned after 1930, but many stayed. The consulates of the Mexican government in major cities in the Southwest organized a network of &amp;quot;juntas patrioticas&amp;quot; (patriotic councils) and &amp;quot;comisiónes honoríficos&amp;quot; (honorary committees) to celebrate Mexican national holidays such as the [[Cinco de Mayo]]; the target audience was the Latino middle class.&amp;lt;ref&amp;gt; In Mexico itself, the emergence of a national identity for the average person was the work of the 20th century. After 1920 the national government promoted &amp;quot;true&amp;quot; mexicanismo by stirring up anti-American sentiment; promoting contemporary Mexican art, music, and literature; extolling and placing new emphasis on the value of the nation's indigenous peoples and the heritage of mestizaje.  Gutiérrez (1999)&amp;lt;/ref&amp;gt;  &lt;br /&gt;
[[Image:Mexican people.jpg|thumb|Mexicans in Madison, Wisconsin.]]&lt;br /&gt;
In borderlands towns such as Brownsville, Corpus Christi, Laredo, San Antonio, El Paso, Tucson, Yuma, San Diego, and Los Angeles, local Latino leaders wanted to restrict the influx of immigrants, because the newcomers directly competed with resident Latinos for jobs and housing and because they reinforced negative stereotypes regarding a lazy and violent lifestyle. In 1929 the League of United Latin American Citizens (LULAC) was formed on the premise that full acceptance of American social, educational and political values was the only way Latinos could reasonably expect to improve their political, economic, and social position in American society. Some upwardly mobile families joined [[Protestant]] churches, but most remained devout, conservative [[Roman Catholicism|Roman Catholics]]. From the early 1930s through the 1960s, LULAC's political agenda focused on citizenship training and naturalization of &amp;quot;foreign-born Mexicans,&amp;quot; English-language training, active support of antidiscriminatory litigation and legislation (particularly regarding public schools), and strict control of further immigration from Mexico. LULAC promoted  the liberal rhetoric of &amp;quot;equality&amp;quot; and &amp;quot;rights&amp;quot; and the mutual obligations of republican civic duty. However, voting levels were quite low, and especially in South Texas the Latino vote was controlled by local &amp;quot;bosses.&amp;quot; There was little in the way of radical movements.&lt;br /&gt;
&lt;br /&gt;
==World War II==&lt;br /&gt;
World War II was a watershed for all the Latino groups. Some 500,000 were drafted; even larger numbers of the women and older men worked in high paying munitions plants, ending the hardship years of the [[Great Depression|depression]] and inspiring demands for upward mobility and political rights. The League of United Latin American Citizens (LULAC) and El Congreso de Pueblos de Hablan Española (the Spanish-Speaking Peoples' Congress), founded before the war, expanded their membership and more successfully demanded full integration for their middle class constituents. Labor unions opened their membership rolls and Luisa Moreno became the first Latina to hold a national union office, as vice-president of the United Cannery, Agricultural, Packing, and Allied Workers of America (UCAPAWA), and affiliate of the Congress of Industrial Organizations (CIO). &lt;br /&gt;
&lt;br /&gt;
===Post 1945===&lt;br /&gt;
From 1945 to the early 1970s, large numbers of Latinos moved out of dead-end, low-wage work into higher-paying and higher-status skilled blue-collar occupations.&amp;lt;ref&amp;gt;  43% of the men were still unskilled workers or farm laborers in 1950; by 1960, the proportion had fallen to 33%.&amp;lt;/ref&amp;gt; They and their children experienced steady gains in virtually all major socioeconomic indicators, including income, occupational status, English-language proficiency, years of education, and geographic mobility.  The opportunities were in the cities; there was little upward mobility for those who remained in the California farmland or in the chronically depressed lower [[Rio Grande]] Valley of Texas, and in the isolated rural hamlets of [[Colorado]] and [[New Mexico]].&amp;lt;ref&amp;gt;  Bean and Tienda, ''The Hispanic Population of the United States'' (1987), 17-22, 280-337. &amp;lt;/ref&amp;gt;&lt;br /&gt;
&lt;br /&gt;
===Seasonal migration===&lt;br /&gt;
A common pattern emerged after 1940 of men working summers in the U.S. and spending the winter season in the village back in Mexico. While this became illegal in 1965, the numbers involved kept growing. By 2007 there were 12 million or so undocumented workers in the U.S.; they had jobs, often using fake identity cards. They made money in the U.S. but returned to the villages to spend it, attend fiestas, tend to family business, and participate in extended kinship rituals such as [[baptism]]s, weddings, and funerals. After the increased border security following the 9-11 attacks in 2001, the back-and-forth pattern became dangerous. People kept coming north, but they stayed in the U.S. and sent money home every month. Locked into the American economy year-round, millions of these undocumented workers moved out of season agricultural jobs into year-round jobs in restaurants, hotels, construction, landscaping and semiskilled factory work, such as meat packing. Most paid federal social security taxes into imaginary accounts (and thus were not eligible for benefits.) Few had high enough incomes to pay federal or state income taxes, but all paid local and state sales taxes on their purchases as well as local property taxes (via their rent payments to landlords).&lt;br /&gt;
&lt;br /&gt;
==Politics==&lt;br /&gt;
&lt;br /&gt;
Latinos engaged in national politics for the first time in 1960 when hundreds of &amp;quot;Viva Kennedy&amp;quot; clubs were created. As a result of military service in World War II the slowly improving civil rights atmosphere of the 1950s, Mexican Americans had tasted some limited successes in access to employment, education (particularly through the benefits of the G.I. Bill), and the election of a few government officials at the state and local levels. Moreover, with the establishment of new, aggressive Mexican American advocacy organizations in the Southwest between 1947 and 1959, community activists symbolically announced that Mexican Americans would henceforth be a political force with which to reckon. About 85% of the Mexican American vote went to Kennedy, slightly higher than other Catholic ethnics. The Latinos took credit for carrying California and Texas by razor-thin margins. President Kennedy, however, made some symbolic appointments but showed minimal interest in Mexican American issues. &lt;br /&gt;
&lt;br /&gt;
In 2000 and 2004 presidential elections, [[George W. Bush]] made a systematic effort to reach Latino voters, obtaining 40% of their vote. Most remained Democrats and in the 2008 presidential election, heavily favored [[Hillary Clinton]] over [[Barack Obama]] for the nomination.&lt;br /&gt;
&lt;br /&gt;
==Religion==&lt;br /&gt;
About 80% of Latinos are Roman Catholic, and typically follow traditional styles.&lt;br /&gt;
===Pentecostals===&lt;br /&gt;
Of the thirty-seven million [[Latinos]] living in the United States, nearly five million declare themselves to be either [[Pentecostalism|Pentecostal or Charismatic]], and more convert every day. Latinos are not new to Pentecostalism; indeed, they have been becoming Pentecostal for more than a hundred years. Thus several generations have never belonged to any other faith. However, there is a common misperception of all of them as recent converts. The Latino Pentecostals participate in the spiritual and material culture of the larger evangelical Christian movement and imprints that movement with its own experiences. Diverse Latino faith communities—U.S. Chicano churches, pan–Latin American immigrant churches, and mixed Latin American and U.S. Latino churches—have carved out their own unique religious space.&amp;lt;ref&amp;gt; Arlene Sanchez Walsh, ''Latino Pentecostal Identity: Evangelical Faith, Self, and Society'' (2003)&amp;lt;/ref&amp;gt;&lt;br /&gt;
&lt;br /&gt;
==Demography==&lt;br /&gt;
[[Image:Jessica Alba.jpg|thumb|Jessica Alba born in Pomona, California to [[Denmark|Danish]] and [[France|French]] [[Canada|Canadian]] descent mother and Mexican American descent father.]]&lt;br /&gt;
California in 2006 had the largest Hispanic population of any state as of 2006 (13.1 million), followed by Texas (8.4 million) and Florida (3.6 million). Texas had the largest numerical increase between 2005 and 2006 (305,000), with California (283,000) and Florida (161,000) following. In New Mexico, Hispanics comprised the highest proportion of the total population (44%), with California and Texas (36% each) next in line.  The Hispanic population in 2006 was much younger, with a median age of 27.4 compared with the population as a whole at 36.4. About a third of the Hispanic population was younger than 18, compared with one-fourth of the total population.&amp;lt;ref&amp;gt; See Census report May 17, 2007 at [http://www.census.gov/Press-Release/www/releases/archives/population/010048.html] with details at [http://www.census.gov/Press-Release/www/releases/archives/cb07-70tbl2.xls]&amp;lt;/ref&amp;gt; &lt;br /&gt;
&lt;br /&gt;
The rapid growth of the Hispanic population after 1972 began in the Southwest, but spread nationwide by 2000. The diffusion of Latinos across the country was dramatic by 2008, and became a major issue in the presidential election, with Republicans echoing nativist hostilities. In Georgia, for example, there were barely 60,000 Latinos in 1980, and 100,000 in 1990, less than 2%. By the 2000 Census the number had surged to 435,000, or 5%, with continuing rapid growth to 700,000 in 2006.&amp;lt;ref&amp;gt; Bullock and Hood (2006)&amp;lt;/ref&amp;gt;&lt;br /&gt;
&lt;br /&gt;
In 1972 Hispanics comprised 6% of public school students, and more than tripled to 20% in 2005. However, despite fears that assimilation would be difficult, the proportion of students who spoke English with difficulty has been flat at 5%, according to graph 1.&lt;br /&gt;
{{Clear}}&lt;br /&gt;
&lt;br /&gt;
==Puerto Ricans==&lt;br /&gt;
The U.S. acquired Puerto Rico from Spain in 1898, and engaged in a massive modernization program involving disease control, sanitation,  transportation, internal improvements, and medical care, along with corporate investment in sugar plantations. The island was overpopulated, so a systematic effort was made to assist migration. Over 5000 migrated to Hawaii (also acquired in 1898) to work in sugar plantations. By 1920 Puerto Ricans had full U.S. citizenship and had a presence in 45 states. New York City was the destination of 60%; children born anywhere on the mainland were dubbed &amp;quot;Nuyorican.&amp;quot;&amp;lt;ref&amp;gt; Ruiz (2006)&amp;lt;/ref&amp;gt;&lt;br /&gt;
==Historiography==&lt;br /&gt;
The study of Latino history raises a issues regarding the definition and boundaries of &amp;quot;Latino.&amp;quot; Are Latinos a &amp;quot;group&amp;quot; and if so, what are its defining boundaries and characteristics? Is speaking Spanish a requirement to be Latino? Are indigenous peoples from Latin America part of the group? Do Latinos consider themselves a group? Do they cluster along lines of geographical origin? What is the relationship between old established settlements and new arrivals? How does the presence of 12 million undocumented (&amp;quot;illegal&amp;quot;) arrivals affect the 25 million &amp;quot;legal&amp;quot; residents of the U.S. How has nativism and the hostility of Anglos and blacks shaped the group identity and opportunity? What impact is the rapid diffusion across the country having on local communities, schools, labor markets. Will the Latinos start voting in large numbers and become a political force? What is the impact of high dropout rates? Will majority-Latino communities change the national culture? Does Latino immigration follow or alter traditional patterns of assimilation? &lt;br /&gt;
==Chicago==&lt;br /&gt;
Fernandez (2005) documents the history of Mexican and Puerto Rican immigration and community formation in Chicago after World War II.  Beginning with World War II, Mexican and Puerto Rican workers traveled to the Midwest through varying migrant streams to perform unskilled labor. They settled in separate areas of Chicago. These parallel migrations created historically unique communities where both groups encountered one another in the mid-twentieth century. By the 1950s and 1960s, both groups experienced repeated displacements and dislocations from the Near West Side, the Near North Side and the Lincoln Park neighborhood. At the macro level, Mexican and Puerto Rican workers' life chances were shaped by federal policies regarding immigration, labor, and citizenship. At the local level, they felt the impact of municipal government policies, which had specific racial dimensions. As these populations relocated from one neighborhood to the next, they made efforts to shape their own communities and their futures. During the period of the Civil Rights Movement, Mexicans and Puerto Ricans engaged in social struggles, both in coalition with one another but also as separate, distinct, national minorities. They created organizations and institutions such as Casa Aztlán , the Young Lords Organization, Mujeres Latinas en Acción , the Latin American Defense Organization, and El Centro de la Causa. These organizations drew upon differing strategies based on notions of nation, gender, and class, and at times produced inter-ethnic and inter-racial coalitions.&amp;lt;ref&amp;gt; Lilia Fernández, &amp;quot;Latina/o Migration and Community Formation in Postwar Chicago: Mexicans, Puerto Ricans, Gender, and Politics, 1945-1975.&amp;quot;  PhD dissertation U. of California, San Diego 2005. 302 pp.  DAI 2006 66(10): 3779-A. DA3191767  Fulltext: [[ProQuest Dissertations &amp;amp; Theses]]. See also Mérida M.  Rúa, &amp;quot;Claims to `the City': Puerto Rican Latinidad amid Labors of Identity, Community, and Belonging in Chicago.&amp;quot;  PhD dissertation U. of Michigan 2004. 219 pp.  DAI 2005 65(10): 3877-A. DA3150079  &lt;br /&gt;
Fulltext: [[ProQuest Dissertations &amp;amp; Theses]]&amp;lt;/ref&amp;gt;&lt;br /&gt;
&lt;br /&gt;
== External links ==&lt;br /&gt;
&lt;br /&gt;
*[http://labor.dukejournals.org/cgi/pdf_extract/2/4/125 Labor rights are Cvil rights]&lt;br /&gt;
*[http://findarticles.com/p/articles/mi_qa3761/is_199710/ai_n8769255 Generations of diversity: Latinos in the United States]&lt;br /&gt;
&lt;br /&gt;
==Further reading==&lt;br /&gt;
* Aranda, José, Jr.  ''When We Arrive: A New Literary History of Mexican America.'' U. of Arizona Press, 2003. 256 pp.  &lt;br /&gt;
*  Bean, Frank D.,  and Marta Tienda. ''The Hispanic Population of the United States'' (1987), statistical analysis of demography and social structure&lt;br /&gt;
* Bogardus, Emory S. ''The Mexican in the United States'' (1934), sociological&lt;br /&gt;
* De León, Arnoldo. ''Mexican Americans in Texas: A Brief History'', 2nd ed. (1999)&lt;br /&gt;
*  De Leon, Arnoldo, and Richard Griswold Del Castillo. ''North to Aztlan: A History of Mexican Americans in the United States'' (2006)&lt;br /&gt;
* Burt, Kenneth C. ''The Search for a Civic Voice: California Latino Politics,'' (2007). [http://www.amazon.com/gp/reader/1930053509/ref=sib_dp_bod_bc/103-4827826-5463040?ie=UTF8&amp;amp;p=S0CO#reader-link  Excerpts and online search from Amazon.com]&lt;br /&gt;
* Dolan, Jay P. and Gilberto M. Hinojosa; ''Mexican Americans and the Catholic Church, 1900-1965'' (1994)&lt;br /&gt;
* García, María Cristina. ''Havana, USA: Cuban Exiles and Cuban Americans in South Florida, 1959–1994'' (1996); [http://www.amazon.com/Havana-USA-Americans-Florida-1959-1994/dp/0520211170/ref=sr_1_1?ie=UTF8&amp;amp;s=books&amp;amp;qid=1197274078&amp;amp;sr=8-1 excerpt and text search]&lt;br /&gt;
* Gomez-Quiñones, Juan. ''Mexican American Labor, 1790-1990.'' (1994).&lt;br /&gt;
* Gomez-Quinones, Juan. ''Chicano Politics: Reality and Promise, 1940-1990'' (1990)&lt;br /&gt;
* Gómez-Quiñones, Juan. ''Roots of Chicano Politics, 1600-1940'' (1994)&lt;br /&gt;
* Gonzales-Berry, Erlinda, David R. Maciel, editors, ''The Contested Homeland: A Chicano History of New Mexico'', 314 pages (2000), ISBN 0-8263-2199-2 &lt;br /&gt;
*  Grebler, Leo, Joan Moore, and Ralph Guzmán. ''The Mexican American People: The Nation's Second Largest Minority'' (1970), emphasis  on census data and statistics&lt;br /&gt;
* Gutiérrez, David G.  ed. ''The Columbia History of Latinos in the United States Since 1960'' (2004) 512pp[http://www.amazon.com/Columbia-History-Latinos-United-States/dp/0231118090/ref=sr_1_1/103-4827826-5463040?ie=UTF8&amp;amp;s=books&amp;amp;qid=1190386160&amp;amp;sr=8-1 excerpt and text search] &lt;br /&gt;
* Gutiérrez, David G.  &amp;quot;Migration, Emergent Ethnicity, and the &amp;quot;Third Space&amp;quot;: The Shifting Politics of Nationalism in Greater Mexico&amp;quot; ''Journal of American History'' 1999 86(2): 481-517. [http://links.jstor.org/sici?sici=0021-8723(199909)86%3A2%3C481%3AMEEAT%22%3E2.0.CO%3B2-V in JSTOR]  covers 1800 to the 1980s&lt;br /&gt;
* Gutiérrez, David G. ''Walls and Mirrors: Mexican Americans, Mexican Immigrants, and the Politics of Ethnicity in the Southwest, 1910-1986'' 1995. [http://www.amazon.com/Walls-Mirrors-Americans-Immigrants-Ethnicity/dp/0520202198/ref=sr_1_1/103-4827826-5463040?ie=UTF8&amp;amp;s=books&amp;amp;qid=1190439733&amp;amp;sr=8-1 excerpt and text search]&lt;br /&gt;
* Gutiérrez; Ramón A. ''When Jesus Came, the Corn Mothers Went Away: Marriage, Sexuality, and Power in New Mexico, 1500-1846'' (1991)&lt;br /&gt;
* [http://www.tsha.utexas.edu/handbook/online/index.html ''Handbook of Texas History'' Online]&lt;br /&gt;
* Meier, Matt S., and Margo Gutierrez, ed. ''Encyclopedia of the Mexican American Civil Rights Movement'' (2000) [http://www.amazon.com/Encyclopedia-Mexican-American-Rights-Movement/dp/0313304254/ref=sr_1_2/103-4827826-5463040?ie=UTF8&amp;amp;s=books&amp;amp;qid=1190511642&amp;amp;sr=1-2 excerpt and text search]&lt;br /&gt;
* Meier, Matt S. ''Notable Latino Americans'' (1997), 127 very well written  interpretive biographies &lt;br /&gt;
* Ruiz, Vicki L. “Nuestra América: Latino History as United States History,” ''Journal of American History,'' 93 (Dec. 2006), 655–72.&lt;br /&gt;
* Ruiz, Vicki L. ''From Out of the Shadows: Mexican Women in Twentieth-Century America'' (1998)&lt;br /&gt;
* Sãnchez Korrol, Virginia E. ''From Colonia to Community: The History of Puerto Ricans in New York City.'' (1994) [http://content.cdlib.org/ark:/13030/ft2g5004p1/?&amp;amp;query=&amp;amp;brand=ucpress complete text online free in California]; [http://www.amazon.com/Colonia-Community-History-American-Society/dp/0520079000/ref=sr_1_2?ie=UTF8&amp;amp;s=books&amp;amp;qid=1197274120&amp;amp;sr=8-2 excerpt and text search] &lt;br /&gt;
* Valle, Victor M. and Torres, Rodolfo D.  ''Latino Metropolis.'' 2000. 249 pp. on Los Angeles&lt;br /&gt;
* Weber, David J. ''The Mexican Frontier, 1821-1846: The American Southwest under Mexico'' (1982)&lt;br /&gt;
* Whalen, Carmen Teresa, and Victor Vásquez-Hernández, eds. ''The Puerto Rican Diaspora: Historical Perspectives'' (2005),&lt;br /&gt;
===Primary sources===&lt;br /&gt;
*  Augenbraum, Harold, and Margarite Fernández Olmos, eds. '' The Latino Reader: An American Literary Tradition from 1542 to the Present'' (1997) 502 pages [http://books.google.com/books?id=07GPejy0bZ4C&amp;amp;printsec=frontcover&amp;amp;dq=intitle:Latino&amp;amp;lr=&amp;amp;num=30&amp;amp;as_brr=3 excerpts and text search]&lt;br /&gt;
*  Augenbraum, Harold, and Ilan Stavans, eds. ''Growing Up Latino: Memoirs and Stories'' (1993) 344 pages [http://books.google.com/books?id=quPX3vBkk58C&amp;amp;printsec=frontcover&amp;amp;dq=intitle:Latino&amp;amp;lr=&amp;amp;num=30&amp;amp;as_brr=3 excerpts and text search]&lt;br /&gt;
  &lt;br /&gt;
&lt;br /&gt;
====notes====&lt;br /&gt;
&amp;lt;references/&amp;gt;&lt;br /&gt;
&lt;br /&gt;
==Bibliography==&lt;br /&gt;
==Surveys and historiography==&lt;br /&gt;
*  Bean, Frank D.,  and Marta Tienda. ''The Hispanic Population of the United States'' (1987), statistical analysis of demography and social structure&lt;br /&gt;
*  De Leon, Arnoldo, and Richard Griswold Del Castillo. ''North to Aztlan: A History of Mexican Americans in the United States'' (2006)&lt;br /&gt;
* Garcia, Richard A. &amp;quot;Religion as Language, Church as Culture: Changing Chicano Historiography,&amp;quot; ''Reviews in American History'' 34.4 (2006) 521-528 in [http://muse.uq.edu.au/login?uri=/journals/reviews_in_american_history/v034/34.4garcia.html Project Muse].&lt;br /&gt;
* Gomez-Quiñones, Juan. ''Mexican American Labor, 1790-1990.'' (1994).&lt;br /&gt;
*  Gutiérrez, David G.  ed. ''The Columbia History of Latinos in the United States Since 1960'' (2004) 512pp[http://www.amazon.com/Columbia-History-Latinos-United-States/dp/0231118090/ref=sr_1_1/103-4827826-5463040?ie=UTF8&amp;amp;s=books&amp;amp;qid=1190386160&amp;amp;sr=8-1 excerpt and text search] &lt;br /&gt;
*  Gutiérrez, David G.  &amp;quot;Migration, Emergent Ethnicity, and the &amp;quot;Third Space&amp;quot;: The Shifting Politics of Nationalism in Greater Mexico&amp;quot; ''Journal of American History'' 1999 86(2): 481-517. [http://links.jstor.org/sici?sici=0021-8723(199909)86%3A2%3C481%3AMEEAT%22%3E2.0.CO%3B2-V in JSTOR]  covers 1800 to the 1980s&lt;br /&gt;
* Rochín, Refugio I., and Denis N. Valdés, eds. ''Voices of a New Chicana/o History.'' (2000). 307 pp.  &lt;br /&gt;
* Ruiz, Vicki L. “Nuestra América: Latino History as United States History,” ''Journal of American History,'' 93 (Dec. 2006), 655–72. in [[History Cooperative]]&lt;br /&gt;
* Ruiz, Vicki L. ''From Out of the Shadows: Mexican Women in Twentieth-Century America'' (1998)&lt;br /&gt;
* Samora, Julian, and Patricia Vandel Simon, ''A History of the Mexican-American People'' (1977) p 100&amp;lt;/ref&amp;gt;&lt;br /&gt;
&lt;br /&gt;
==Pre 1965==&lt;br /&gt;
* Bogardus, Emory S. ''The Mexican in the United States'' (1934), sociological&lt;br /&gt;
* Gamio, Manuel. ''The Life Story of the Mexican Immigrant'' (1931)&lt;br /&gt;
* Gamio, Manuel. ''Mexican Immigration to the United States'' (1939)&lt;br /&gt;
* García, Mario T. ''Mexican Americans: Leadership, Ideology and Identity, 1930–1960'' (1989)&lt;br /&gt;
* García, Mario T. ''Desert Immigrants. The Mexicans of El Paso, 1880-1920'' (1982) 348 pp; [http://search.live.com/results.aspx?q=&amp;amp;mkt=en-us&amp;amp;scope=books&amp;amp;FORM=LIVSOP#q=%20Gamio%2C%20Manuel&amp;amp;filter=all&amp;amp;start=1&amp;amp;t=ivCkjgDxC9P4PBRhjHBcHQ&amp;amp;sq=%20Gamio%2C%20Manuel excerpt and text search]&lt;br /&gt;
* Gomez-Quinones, Juan. ''Roots of Chicano Politics, 1600-1940'' (1994) &lt;br /&gt;
*  Grebler, Leo, Joan Moore, and Ralph Guzmán. ''The Mexican American People: The Nation's Second Largest Minority'' (1970), emphasis  on census data and statistics&lt;br /&gt;
* MacDonald, Victoria-Maria. ''Latino Education in the United States: A Narrated History from 1513-2000'' (2004) &lt;br /&gt;
* Rivas-Rodríguez, Maggie ed. ''Mexican Americans and World War II'' (2005)&lt;br /&gt;
*  Sanchez, George J. ''Becoming Mexican American: Ethnicity, Culture, and Identity in Chicano Los Angeles, 1900-1945'' (1995) [http://www.amazon.com/Becoming-Mexican-American-Ethnicity-1900-1945/dp/0195096487/ref=sr_1_9?ie=UTF8&amp;amp;s=books&amp;amp;qid=1196813292&amp;amp;sr=8-9 excerpt and text search]&lt;br /&gt;
&lt;br /&gt;
==Culture and politics, post 1965==&lt;br /&gt;
* Aranda, José, Jr.  ''When We Arrive: A New Literary History of Mexican America.'' U. of Arizona Press, 2003. 256 pp.  &lt;br /&gt;
* Arreola, Daniel D., ed.  ''Hispanic Spaces, Latino Places: Community and Cultural Diversity in Contemporary America.'' 2004. 334 pp.  &lt;br /&gt;
* Berg, Charles Ramírez.  ''Latino Images in Film: Stereotypes, Subversion, and Resistance.'' 2002. 314 pp.  &lt;br /&gt;
* Branton, Regina. &amp;quot;Latino Attitudes toward Various Areas of Public Policy: The Importance of Acculturation,&amp;quot;  ''Political Research Quarterly'', Vol. 60, No. 2, 293-303 (2007) [http://prq.sagepub.com/cgi/content/abstract/60/2/293 Abstract]&lt;br /&gt;
* Burt, Kenneth C. ''The Search for a Civic Voice: California Latino Politics,'' Regina Books, 2007. [http://www.amazon.com/gp/reader/1930053509/ref=sib_dp_bod_bc/103-4827826-5463040?ie=UTF8&amp;amp;p=S0CO#reader-link  Excerpts and online search from Amazon.com]&lt;br /&gt;
*  DeGenova, Nicholas and Ramos-Zayas, Ana Y.  ''Latino Crossings: Mexicans, Puerto Ricans, and the Politics of Race and Citizenship.'' 2003. 257 pp.  &lt;br /&gt;
* Dolan, Jay P. and Gilberto M. Hinojosa; ''Mexican Americans and the Catholic Church, 1900-1965'' (1994)&lt;br /&gt;
* Fregoso, Rosa Linda. ''The Bronze Screen: Chicana and Chicano Film Culture.'' (1993) [http://www.amazon.com/Bronze-Screen-Chicana-Chicano-Culture/dp/0816621365/ref=sr_1_1/103-4827826-5463040?ie=UTF8&amp;amp;s=books&amp;amp;qid=1190439770&amp;amp;sr=8-1 excerpt and text search]&lt;br /&gt;
*  Garcia, Ignacio M.  ''Viva Kennedy: Mexican Americans in Search of Camelot,'' Texas A&amp;amp;M University Press, 2000. 227pp [http://www.amazon.com/gp/reader/0890969175/ref=sib_books_pg/002-3913059-9393623?ie=UTF8&amp;amp;keywords=Viva%20Kennedy&amp;amp;p=S00W&amp;amp;checkSum=%252FgJCGbhD9ZhkdM7tbdQ24Nkv6GwGpcQXxELnjjwNHTI%253DExcerpts Excerpts and online search from Amazon.com].&lt;br /&gt;
* García, Mario T. ''Mexican Americans: Leadership, Ideology and Identity, 1930–1960'' (1989)&lt;br /&gt;
* Gomez-Quinones, Juan. ''Chicano Politics: Reality and Promise, 1940-1990'' (1990)&lt;br /&gt;
* Gutiérrez, David G. ''Walls and Mirrors: Mexican Americans, Mexican Immigrants, and the Politics of Ethnicity in the Southwest, 1910-1986'' 1995. [http://www.amazon.com/Walls-Mirrors-Americans-Immigrants-Ethnicity/dp/0520202198/ref=sr_1_1/103-4827826-5463040?ie=UTF8&amp;amp;s=books&amp;amp;qid=1190439733&amp;amp;sr=8-1 excerpt and text search]&lt;br /&gt;
* Hammerback, John C., Richard J. Jensen, and Jose Angel Gutierrez. ''A War of Words: Chicano Protest in the 1960s and 1970s'' 1985.  &lt;br /&gt;
* Kenski, Kate and Tisinger, Russell. &amp;quot;Hispanic Voters in the 2000 and 2004 Presidential General Elections.&amp;quot; ''Presidential Studies Quarterly'' 2006 36(2): 189-202. Issn: 0360-4918 &lt;br /&gt;
* Martinez, Juan Francisco. ''Sea La Luz: The Making of Mexican Protestantism in the American Southwest, 1829-1900'' (2006)&lt;br /&gt;
* Matovina, Timothy.  ''Guadalupe and Her Faithful: Latino Catholics in San Antonio, from Colonial Origins to the Present.'' 2005. 232 pp.  [http://www.amazon.com/Guadalupe-Her-Faithful-Catholics-Religions/dp/080188229X/ref=sr_1_1/103-4827826-5463040?ie=UTF8&amp;amp;s=books&amp;amp;qid=1190439807&amp;amp;sr=8-1 excerpt and text search]&lt;br /&gt;
* Meier, Matt S., and Margo Gutierrez, ed. ''Encyclopedia of the Mexican American Civil Rights Movement'' (2000) [http://www.amazon.com/Encyclopedia-Mexican-American-Rights-Movement/dp/0313304254/ref=sr_1_2/103-4827826-5463040?ie=UTF8&amp;amp;s=books&amp;amp;qid=1190511642&amp;amp;sr=1-2 excerpt and text search]&lt;br /&gt;
* Nuno, S. A. &amp;quot;Latino Mobilization and Vote Choice in the 2000 Presidential Election&amp;quot; ''American Politics Research,'' (2007); 35(2): 273 - 293. [http://apr.sagepub.com/cgi/content/abstract/35/2/273 Abstract]&lt;br /&gt;
* Saldívar-Hull, Sonia. ''Feminism on the Border: Chicana Gender Politics and Literature'' 2000. [http://www.amazon.com/Feminism-Border-Chicana-Politics-Literature/dp/0520207335/ref=sr_1_1/103-4827826-5463040?ie=UTF8&amp;amp;s=books&amp;amp;qid=1190439846&amp;amp;sr=8-1 excerpt and text search]&lt;br /&gt;
* Wegner, Kyle David, “Children of Aztlán: Mexican American Popular Culture and the Post-Chicano Aesthetic” (PhD dissertation  State University of New York, Buffalo, 2006). Order No. DA3213898.&lt;br /&gt;
&lt;br /&gt;
===Immigration since 1965===&lt;br /&gt;
* Badillo, David A.  ''Latinos and the New Immigrant Church.'' 2006. 275 pp.  [http://www.amazon.com/Latinos-Immigrant-Church-David-Badillo/dp/0801883873/ref=sr_1_1/103-4827826-5463040?ie=UTF8&amp;amp;s=books&amp;amp;qid=1190439630&amp;amp;sr=8-1 excerpt and text search]&lt;br /&gt;
* Costanza-Chock, Sasha. &amp;quot;The Immigrant Rights Movement on the Net: Between “Web 2.0” and Comunicación Popular,&amp;quot; ''American Quarterly,'' Volume 60, Number 3, September 2008, pp. 851-864 [http://muse.jhu.edu/journals/american_quarterly/v060/60.3.costanza-chock.html in Project Muse]&lt;br /&gt;
* García, María Cristina. ''Seeking Refuge: Central American Migration to Mexico, The United States, and Canada.'' (2006) 290pp&lt;br /&gt;
* Gutiérrez, David G. ''Walls and Mirrors: Mexican Americans, Mexican Immigrants, and the Politics of Ethnicity in the Southwest, 1910-1986'' 1995. [http://www.amazon.com/Walls-Mirrors-Americans-Immigrants-Ethnicity/dp/0520202198/ref=sr_1_1/103-4827826-5463040?ie=UTF8&amp;amp;s=books&amp;amp;qid=1190439733&amp;amp;sr=8-1 excerpt and text search]&lt;br /&gt;
* Haines, David W., and  Karen E. Rosenblum. ''Illegal Immigration in America: A Reference Handbook'' (Greenwood Press, 1999) [http://www.questia.com/read/111894645?title=Illegal%20Immigration%20in%20America%3a%20%20A%20Reference%20Handbook online edition] &lt;br /&gt;
* Passel, Jeffrey S. &amp;quot;Unauthorized Migrants: Numbers and Characteristics,&amp;quot; Pew Hispanic Center Reports and fact Sheets. (June 14, 2005), [http://pewhispanic.org/reports/report.php?ReportID=46 online] &lt;br /&gt;
* Sadowski-Smith, Claudia. &amp;quot;Unskilled Labor Migration and the Illegality Spiral: Chinese, European, and Mexican Indocumentados in the United States, 1882–2007,&amp;quot; ''American Quarterly,'' Volume 60, Number 3, September 2008, pp. 779-804 [http://muse.uq.edu.au/login?uri=/journals/american_quarterly/v060/60.3.sadowski-smith.html in Project Muse]&lt;br /&gt;
&lt;br /&gt;
==Regional and Local==&lt;br /&gt;
===California===&lt;br /&gt;
* [http://www.1st-hand-history.org/Hhb/HHBindex.htm Hubert Howe Bancroft. ''The Works of Hubert Howe Bancroft,'']&lt;br /&gt;
** [http://www.1st-hand-history.org/Hhb/HHBindex.htm  vol 18-24, ''History of California'' to 1890]&lt;br /&gt;
* Bedolla, Lisa García.  ''Fluid Borders: Latino Power, Identity, and Politics in Los Angeles.'' 2005. 279 pp.  &lt;br /&gt;
* Burt, Kenneth C. ''The Search for a Civic Voice: California Latino Politics'' (2007) [http://www.amazon.com/Search-Civic-Voice-California-Politics/dp/1930053509/ref=sr_1_5?ie=UTF8&amp;amp;s=books&amp;amp;qid=1198650140&amp;amp;sr=1-5 excerpt and text search] &lt;br /&gt;
* Camarillo, Albert. ''Chicanos in a Changing Society: From Mexican Pueblos to American Barrios in Santa Barbara and Southern California, 1848–1930'' (1979)&lt;br /&gt;
* Camarillo, Albert M., “Cities of Color: The New Racial Frontier in California’s Minority-Majority Cities,” ''Pacific Historical Review,'' 76 (Feb. 2007), 1–28; looks at cities of Compton, East Palo Alto, and Seaside &lt;br /&gt;
* Daniel, Cletus E. ''Bitter Harvest: A History of California Farmworkers, 1870-1941'' 1981. &lt;br /&gt;
* García, Matt. ''A World of Its Own: Race, Labor, and Citrus in the Making of Greater Los Angeles, 1900-1970'' (2001)&lt;br /&gt;
* Gutierrez, Ramon A., and Patricia Zavella, eds. ''Mexicans in California: Transformations and Challenges'' essays by leading scholars (2009)&lt;br /&gt;
* Hayes-Bautista, David E.  ''La Nueva California: Latinos in the Golden State.'' (2004). 263 pp. [http://www.amazon.com/Nueva-California-Latinos-Golden-State/dp/0520241460/ref=sr_1_1/103-4827826-5463040?ie=UTF8&amp;amp;s=books&amp;amp;qid=1190230154&amp;amp;sr=8-1 excerpt and text search]&lt;br /&gt;
* Hughes, Charles. &amp;quot;The Decline of the Californios: The Case of San Diego, 1846-1856&amp;quot; ''The Journal of San Diego History'' Summer 1975, Volume 21, Number 3 online at [http://www.sandiegohistory.org/journal/75summer/decline.htm]&lt;br /&gt;
* McWilliams, Carey. ''North from Mexico''. (1949), farm workers in California&lt;br /&gt;
* Pitt, Leonard. ''The Decline of the Californios: A Social History of the Spanish-Speaking Californians, 1846-1890'' (ISBN 0-520-01637-8) &lt;br /&gt;
* Sánchez; George J. ''Becoming Mexican American: Ethnicity, Culture, and Identity in Chicano Los Angeles, 1900-1945'' (1993) [http://www.amazon.com/Becoming-Mexican-American-Ethnicity-1900-1945/dp/0195096487/ref=sr_1_1/103-4827826-5463040?ie=UTF8&amp;amp;s=books&amp;amp;qid=1190472154&amp;amp;sr=1-1 excerpt and text search]&lt;br /&gt;
* Valle, Victor M. and Torres, Rodolfo D.  ''Latino Metropolis.'' 2000. 249 pp. on Los Angeles&lt;br /&gt;
&lt;br /&gt;
===Texas and Southwest===&lt;br /&gt;
* Alonzo, Armando C. ''Tejano Legacy: Rancheros and Settlers in South Texas, 1734-1900'' (1998)&lt;br /&gt;
* [http://www.1st-hand-history.org/Hhb/HHBindex.htm Hubert Howe Bancroft. ''The Works of Hubert Howe Bancroft,'']&lt;br /&gt;
** [http://www.1st-hand-history.org/Hhb/15/album1.html v 15: ''History of the North Mexican States and Texas, Volume 1: 1531 - 1800'']&lt;br /&gt;
** [http://www.1st-hand-history.org/Hhb/16/album1.html v 16 ''History of the North Mexican States and Texas, Volume 2: 1801 - 1889'']&lt;br /&gt;
** [http://www.1st-hand-history.org/Hhb/17/album1.html  Vol. 17 ''History of Arizona and New Mexico 1530-1888)'' (1889)] &lt;br /&gt;
* Blackwelder, Julia Kirk. ''Women of the Depression: Caste and Culture in San Antonio'' 1984. [http://www.amazon.com/Women-Depression-Culture-1929-1939-Southwestern/dp/0890968640/ref=sr_1_1/103-4827826-5463040?ie=UTF8&amp;amp;s=books&amp;amp;qid=1190511202&amp;amp;sr=8-1 excerpt and text search]&lt;br /&gt;
* Buitron Jr., Richard A. ''The Quest for Tejano Identity in San Antonio, Texas, 1913-2000'' (2004) [http://www.amazon.com/Tejano-Identity-Antonio-1913-2000-Communities/dp/0415949505/ref=sr_1_1/103-4827826-5463040?ie=UTF8&amp;amp;s=books&amp;amp;qid=1190511249&amp;amp;sr=8-1 excerpt and text search]&lt;br /&gt;
* Chávez, John R. ''The Lost Land: The Chicano Image of the Southwest'' (Albuquerque, 1984)&lt;br /&gt;
* Chávez-García, Miroslava. ''Negotiating Conquest: Gender and Power in California, 1770s to 1880s'' (2004).&lt;br /&gt;
* De León, Arnoldo. ''They Called Them Greasers: Anglo Attitudes toward Mexicans in Texas, 1821–1900'' (Austin, 1983)&lt;br /&gt;
* De León, Arnoldo. ''Mexican Americans in Texas: A Brief History'', 2nd ed. (1999)&lt;br /&gt;
* Deutsch, Sarah ''No Separate Refuge: Culture, Class, and Gender on the Anglo-Hispanic Frontier in the American Southwest, 1880-1940'' 1987&lt;br /&gt;
* Dysart, Jane. &amp;quot;Mexican Women in San Antonio, 1830-1860: The Assimilation Process&amp;quot; ''Western Historical Quarterly'' 7 (October 1976): 365-375. [http://www.jstor.org/pss/968057 in JSTOR]&lt;br /&gt;
* Echeverría, Darius V., “Aztlán Arizona: Abuses, Awareness, Animosity, and Activism amid Mexican-Americans, 1968–1978” PhD dissertation (Temple University, 2006). Order No. DA3211867.&lt;br /&gt;
* Fregoso; Rosa Linda. ''Mexicana Encounters: The Making of Social Identities on the Borderlands'' (2003)&lt;br /&gt;
* García, Richard A. ''Rise of the Mexican American Middle Class: San Antonio, 1929-1941'' 1991&lt;br /&gt;
* Getz; Lynne Marie. ''Schools of Their Own: The Education of Hispanos in New Mexico, 1850-1940'' (1997)&lt;br /&gt;
* Gómez-Quiñones, Juan. ''Roots of Chicano Politics, 1600-1940'' (1994)&lt;br /&gt;
* Gonzales-Berry, Erlinda, David R. Maciel, editors, ''The Contested Homeland: A Chicano History of New Mexico'', 314 pages (2000), ISBN 0-8263-2199-2 &lt;br /&gt;
* González; Nancie L. ''The Spanish-Americans of New Mexico: A Heritage of Pride'' (1969)&lt;br /&gt;
* Guglielmo, Thomas A. &amp;quot;Fighting for Caucasian Rights: Mexicans, Mexican Americans, and the Transnational Struggle for Civil Rights in World War II Texas,&amp;quot; ''Journal of American History,'' 92 (March 2006) [http://www.historycooperative.org/cgi-bin/justtop.cgi?act=justtop&amp;amp;url=http://www.historycooperative.org/journals/jah/92.4/guglielmo.html in History Cooperative]&lt;br /&gt;
* Gutiérrez; Ramón A. ''When Jesus Came, the Corn Mothers Went Away: Marriage, Sexuality, and Power in New Mexico, 1500-1846'' (1991)&lt;br /&gt;
* [http://www.tsha.utexas.edu/handbook/online/index.html ''Handbook of Texas History'' Online]&lt;br /&gt;
* Márquez, Benjamin. ''LULAC: The Evolution of a Mexican American Political Organization'' (1993)&lt;br /&gt;
* Matovina, Timothy M. ''Tejano Religion and Ethnicity, San Antonio, 1821-1860'' (1995) &lt;br /&gt;
* Montejano, David. ''Anglos and Mexicans in the Making of Texas, 1836-1986'' (1987)&lt;br /&gt;
* Muñoz, Laura K., “Desert Dreams: Mexican American Education in Arizona, 1870–1930” (PhD dissertation Arizona State University, 2006). Order No. DA3210182.&lt;br /&gt;
* Quintanilla, Linda J., “Chicana Activists of Austin and Houston, Texas: A Historical Analysis” (University of Houston, 2005). Order No. DA3195964.&lt;br /&gt;
* Sánchez; George I. ''Forgotten People: A Study of New Mexicans'' (1940; reprint 1996) on New Mexico&lt;br /&gt;
* Taylor, Paul S. ''Mexican Labor in the United States''. 2 vols. 1930-1932, on Texas&lt;br /&gt;
* Stewart, Kenneth L., and Arnoldo De León. ''Not Room Enough: Mexicans, Anglos, and Socioeconomic Change in Texas, 1850-1900'' (1993)&lt;br /&gt;
* de la Teja, Jesús F. ''San Antonio de Béxar: A Community on New Spain's Northern Frontier'' (1995).&lt;br /&gt;
* Tijerina, Andrés. ''Tejanos and Texas under the Mexican Flag, 1821-1836'' (1994), &lt;br /&gt;
* Tijerina, Andrés. ''Tejano Empire: Life on the South Texas Ranchos'' (1998). &lt;br /&gt;
* Timmons, W. H. ''El Paso: A Borderlands History'' (1990).&lt;br /&gt;
* Trevino, Roberto R. ''The Church in the Barrio: Mexican American Ethno-Catholicism in Houston.'' (2006). 308pp. &lt;br /&gt;
* Weber, David J. ''The Mexican Frontier, 1821-1846: The American Southwest under Mexico'' (1982) [http://quod.lib.umich.edu/cgi/t/text/text-idx?c=acls;cc=acls;view=toc;idno=heb00585.0001.001 in ACLS e-book]&lt;br /&gt;
** Garcia, Richard A. &amp;quot;Changing Chicano Historiography,&amp;quot; ''Reviews in American History'' 34.4 (2006) 521-528 in [[Project Muse]]&lt;br /&gt;
&lt;br /&gt;
===Other regions===&lt;br /&gt;
* Bullock, Charles S., III and Hood, M. V., III. &amp;quot;A Mile-wide Gap: the Evolution of Hispanic Political Emergence in the Deep South.&amp;quot; ''Social Science Quarterly'' 2006 87(special Issue): 1117-1135. Issn: 0038-4941 Fulltext: [http://www.blackwell-synergy.com/action/showFullText?submitFullText=Full+Text+HTML&amp;amp;doi=10.1111%2Fj.1540-6237.2006.00419.x in [[Blackwell Synergy]]]&lt;br /&gt;
* García, María Cristina. ''Havana, USA: Cuban Exiles and Cuban Americans in South Florida, 1959–1994'' (1996); [http://www.amazon.com/Havana-USA-Americans-Florida-1959-1994/dp/0520211170/ref=sr_1_1?ie=UTF8&amp;amp;s=books&amp;amp;qid=1197274078&amp;amp;sr=8-1 excerpt and text search]&lt;br /&gt;
* Korrol, Virginia Sánchez. ''From Colonia to Community: The History of Puerto Ricans in New York City, 1917–1948'' (1994)&lt;br /&gt;
* Millard, Ann V. and Chapa, Jorge.  ''Apple Pie and Enchiladas: Latino Newcomers in the Rural Midwest.'' 2004. 276 pp. [http://www.amazon.com/Apple-Pie-Enchiladas-Newcomers-Midwest/dp/0292705689/ref=sr_1_1?ie=UTF8&amp;amp;s=books&amp;amp;qid=1197274263&amp;amp;sr=8-1 excerpt and text search] &lt;br /&gt;
* Murphy, Arthur D., Colleen Blanchard, and Jennifer A. Hill, eds.  ''Latino Workers in the Contemporary South.'' 2001. 224 pp.  &lt;br /&gt;
*  Padilla, Felix M.  ''Puerto Rican Chicago.'' (1987). 277 pp.  &lt;br /&gt;
* Sãnchez Korrol, Virginia E. ''From Colonia to Community: The History of Puerto Ricans in New York City.'' (1994) [http://content.cdlib.org/ark:/13030/ft2g5004p1/?&amp;amp;query=&amp;amp;brand=ucpress complete text online free in California]; [http://www.amazon.com/Colonia-Community-History-American-Society/dp/0520079000/ref=sr_1_2?ie=UTF8&amp;amp;s=books&amp;amp;qid=1197274120&amp;amp;sr=8-2 excerpt and text search] &lt;br /&gt;
* Vargas, Zaragosa. ''Proletarians of the North: A History of Mexican Industrial Workers in Detroit and the Midwest, 1917-1933'' (1993) [http://content.cdlib.org/ark:/13030/ft8t1nb5q5/?&amp;amp;query=&amp;amp;brand=ucpress complete text online free in California]; [http://www.amazon.com/Proletarians-North-Industrial-1917-1933-American/dp/0520219627/ref=sr_1_2?ie=UTF8&amp;amp;s=books&amp;amp;qid=1197274212&amp;amp;sr=8-2 excerpt and text search]&lt;br /&gt;
* Weise, Julie M. &amp;quot;Mexican Nationalisms, Southern Racisms: Mexicans and Mexican Americans in the U.S. South, 1908–1939,&amp;quot; ''American Quarterly,'' Volume 60, Number 3, September 2008, pp. 749-777 [http://muse.jhu.edu/journals/american_quarterly/v060/60.3.weise.html in Project Muse]&lt;br /&gt;
* Whalen, Carmen Teresa, and Victor Vásquez-Hernández, eds. '' The Puerto Rican Diaspora: Historical Perspectives'' (2005),&lt;br /&gt;
&lt;br /&gt;
==Primary sources==&lt;br /&gt;
* Richard Ellis, ed. ''New Mexico Past and Present: A Historical Reader.'' 1971. &lt;br /&gt;
* David J. Weber; ''Foreigners in Their Native Land: Historical Roots of the Mexican Americans'' (1973), primary sources to 1912&lt;br /&gt;
&lt;br /&gt;
[[Category:Ethnicities]]&lt;br /&gt;
[[Category:Demography]]&lt;br /&gt;
[[category:Latinos]]&lt;br /&gt;
[[Category:United States]]&lt;br /&gt;
[[Category:United States History]]&lt;br /&gt;
&lt;br /&gt;
[[Image:Javier Aguirre.jpg|thumb|[[Javier Aguirre]] Mexican former coach of the Spanish [[soccer]] team &amp;quot;Atletico de Madrid&amp;quot;.]]&lt;/div&gt;</summary>
		<author><name>Getitstraight</name></author>
	</entry>
	<entry>
		<id>https://www.conservapedia.com/index.php?title=Latin&amp;diff=732808</id>
		<title>Latin</title>
		<link rel="alternate" type="text/html" href="https://www.conservapedia.com/index.php?title=Latin&amp;diff=732808"/>
		<updated>2009-12-15T15:29:34Z</updated>

		<summary type="html">&lt;p&gt;Getitstraight: &lt;/p&gt;
&lt;hr /&gt;
&lt;div&gt;'''Latin''' is an [[Indo-European language]] of the [[Italic language]] family. Its closest relative was [[Umbric]], which is now extinct. Latin was the most widely spoken language in the [[Roman Empire]], and is the language from which all the [[Romance languages]] are derived. These languages include [[Spanish]], [[Romanian]], [[Portuguese]], [[Italian]], [[French]] and [[Catalan]], among others. '''Latin''' may also refer to people who speak Romance languages (most commonly Spanish or Portuguese) live in the Carribean and Central or South America. &lt;br /&gt;
&lt;br /&gt;
See also [[Latino]] about [[Americans]] of Hispanic or Latin American (usually Spanish-speaking) descent in the United States.&lt;br /&gt;
&lt;br /&gt;
== Latin Grammar ==&lt;br /&gt;
&lt;br /&gt;
Latin [[grammar]] is marked by an extensive system of [[noun]] [[Grammatical case|cases]] and [[verb]]al inflection.  Like nouns, [[adjective]]s also decline and must agree with the nouns they modify in terms of gender, number and case.  In addition, Latin also has the full range of other parts of speech, including [[adverb]]s and [[pronoun]]s.&lt;br /&gt;
&lt;br /&gt;
=== Nouns ===&lt;br /&gt;
&lt;br /&gt;
In Latin, noun cases are used to indicate the grammatical function of the noun within the sentence.  By contrast, English and most modern Romance languages use the noun's position within the sentence to denote its grammatical function.&lt;br /&gt;
&lt;br /&gt;
Nouns all have grammatical [[grammar|gender]] (either masculine, feminine or neuter).  While nouns the correspond to people will generally match the logical gender (for example, ''puella'', meaning &amp;quot;girl&amp;quot; is feminine, while ''puer'', meaning &amp;quot;boy&amp;quot; is masculine), other nouns which do not have a natural gender will still have a grammatical gender (for example, ''arbor'', meaning &amp;quot;tree&amp;quot; is feminine, ''portus'', &amp;quot;harbor&amp;quot; is masculine, and ''bellum'', &amp;quot;war&amp;quot; is neuter).&lt;br /&gt;
&lt;br /&gt;
Each Latin noun falls into one of five declensions, which will determine the endings used to indicate case.  Latin has six major grammatical cases as indicated below:&lt;br /&gt;
&lt;br /&gt;
{| class=&amp;quot;wikitable&amp;quot;&lt;br /&gt;
|-&lt;br /&gt;
! Case&lt;br /&gt;
! Grammatical Function&lt;br /&gt;
! Example Paradigm (1st Declension Singular)&lt;br /&gt;
|-&lt;br /&gt;
| '''Nominative'''&lt;br /&gt;
| Subject&lt;br /&gt;
| Puella&lt;br /&gt;
|- &lt;br /&gt;
| '''Vocative'''&lt;br /&gt;
| Object of Direct Address&lt;br /&gt;
| Puella&lt;br /&gt;
|-&lt;br /&gt;
&lt;br /&gt;
| '''Accusative'''&lt;br /&gt;
| Direct Object; also used with certain prepositions, mostly concerning motion&lt;br /&gt;
| Puellam&lt;br /&gt;
|-&lt;br /&gt;
| '''Genitive'''&lt;br /&gt;
| Possessive; also used with certain prepositions; translated 'of the ...'&lt;br /&gt;
| Puellae&lt;br /&gt;
|-&lt;br /&gt;
| '''Dative'''&lt;br /&gt;
| Indirect Object; also used with certain prepositions; translated 'to/for the...'&lt;br /&gt;
| Puellae&lt;br /&gt;
|-&lt;br /&gt;
| '''Ablative'''&lt;br /&gt;
| Used with certain prepositions, mostly concerning location; also indicates agency in passive constructions; translated 'by/with/from the...'&lt;br /&gt;
| Puell&amp;amp;#257;&lt;br /&gt;
|-&lt;br /&gt;
|}&lt;br /&gt;
&lt;br /&gt;
Note that certain cases are identical to others (they may vary in other declensions); in situations where there is more than one possible case for a particular noun, the case must be determined from the context of the sentence.  In Latin dictionaries, nouns listed will indicate the nominative and the genitive singular forms of the noun; this enables an experienced reader to determine the rest of that noun's declension, even if he or she has not encountered it before.  Thus the verb in the example above would be listed ''puella, -ae'' in a Latin dictionary.&lt;br /&gt;
&lt;br /&gt;
=== Verbs ===&lt;br /&gt;
&lt;br /&gt;
Verbal morphology distinguishes [[voice]] (active and passive), time (past, present, future), [[mood (grammar)|mood]] (indicative, imperative, subjunctive, infinitive), [[aspect (grammar)|aspect]] (simple, perfective, imperfective), and person (first, second, and third person in singular and plural numbers).  Time and aspect are normally combined into the verb's tense.  Unlike English, which uses auxiliary verbs to create a wide variety of tenses, Latin just has six (four in the subjunctive mood).&lt;br /&gt;
&lt;br /&gt;
{| class=&amp;quot;wikitable&amp;quot;&lt;br /&gt;
|-&lt;br /&gt;
! Tense&lt;br /&gt;
! Time&lt;br /&gt;
! Aspect&lt;br /&gt;
! Grammatical Function&lt;br /&gt;
! Example Paradigm (3rd Conjugation, first person singular active indicative)&lt;br /&gt;
|-&lt;br /&gt;
| Present&lt;br /&gt;
| Present&lt;br /&gt;
| Simple or Imperfective&lt;br /&gt;
| Used to indicate both the present simple and present progressive.&lt;br /&gt;
| dico&lt;br /&gt;
|-&lt;br /&gt;
| Imperfect&lt;br /&gt;
| Past&lt;br /&gt;
| Imperfective&lt;br /&gt;
| Used to indicate ongoing actions in the past (which may or may not continue to the present).&lt;br /&gt;
| dicebam&lt;br /&gt;
|-&lt;br /&gt;
| Perfect&lt;br /&gt;
| Past&lt;br /&gt;
| Simple or Perfective&lt;br /&gt;
| Used to indicate both the past simple and specifically completed actions in the past.&lt;br /&gt;
| dixi&lt;br /&gt;
|-&lt;br /&gt;
| Pluperfect&lt;br /&gt;
| Past&lt;br /&gt;
| Perfective&lt;br /&gt;
| Used to indicate actions completed prior to other actions in the past.&lt;br /&gt;
| dixeram&lt;br /&gt;
|-&lt;br /&gt;
| Future&lt;br /&gt;
| Future&lt;br /&gt;
| Simple&lt;br /&gt;
| Used to indicate actions that will occur in the future.&lt;br /&gt;
| dicam&lt;br /&gt;
|-&lt;br /&gt;
| Future Perfect&lt;br /&gt;
| Future&lt;br /&gt;
| Perfective&lt;br /&gt;
| Used to indicate actions that are not complete now, but will be in the future.  Usually this means actions that occur after the present but prior to other actions in the future tense.&lt;br /&gt;
| dixero&lt;br /&gt;
|}&lt;br /&gt;
&lt;br /&gt;
Like nouns, the morphology of verbs in Latin is mostly indicated by regular changes in how the verb is formed, rather than through the use of auxiliary verbs, as is common in English.  Most verbs fall into one of four conjugations which determine the form and the endings used to indicate the various aspects of morphology.  Unlike nouns however, there are a number of irregular verbs that do not fall into any conjugation.&lt;br /&gt;
&lt;br /&gt;
Latin verbs in the dictionary customarily show their four principal parts, the first person singular present active, the infinitive, the first person singular perfect active, and the supine (a form of verbal noun).  Thus, the verb meaning &amp;quot;to say&amp;quot; would be listed in the dictionary as ''dico, dicere, dixi, dictum''.  Using this information, an experienced Latinist can derive all of the other forms of the verb.&lt;br /&gt;
&lt;br /&gt;
Latin verbs also have specialized forms including [[gerund]]s (verbal nouns mostly found only in earlier Latin), gerundives (verbal adjectives used to express necessity or obligation), [[participle]]s, and others.&lt;br /&gt;
&lt;br /&gt;
== Syntax ==&lt;br /&gt;
&lt;br /&gt;
Because Latin is so highly inflected, in simple sentences, word order is irrelevant.  Thus ''Canis puerum mordet'' (The dog bites the boy) has exactly the same meaning as ''Mordet canis puerum'' or ''Puerum mordet canis''.  Nevertheless, Latin did have the tendency to settle into customary word orders, generally with the verb at the end of the sentence.  It was this tendency that led to the change from an inflected language to a more analytic one in the case of the Romance languages.&lt;br /&gt;
&lt;br /&gt;
When translating, it is always important to pay close attention to the words at the beginning and end of a sentence.  This position connotes the importance of the word to the writer's thought, if not the actual meaning as in English.&lt;br /&gt;
&lt;br /&gt;
Latin poetry, in particular, takes advantage of the flexibility of the word position in order to create pleasing minglings of grammatically unrelated words as word play or to provide secondary meanings.  The flexibility of the word position also made it easier for Latin poets to conform to a particular metre. {{who says}}&lt;br /&gt;
&lt;br /&gt;
== Linguistic Descendants ==&lt;br /&gt;
&lt;br /&gt;
The modern Romance languages are almost entirely descended from Vulgar Latin, which was Latin spoken by the common people in the later centuries of the Roman Empire. Changes from Classical to Vulgar Latin included the merger of long /e:/ and /o:/ with short /i/ and /u/, respectively, the loss of /h/ and the accusative nasalisation, and the replacement of cases, tenses, and voices with periphrastic constructions (this change occurred across western Europe)&amp;lt;ref&amp;gt;[http://www.lrc.columbia.edu/lrc/?q=node/194 Columbia University Language Resource Center]&amp;lt;/ref&amp;gt;. Latin has also given us the alphabet used to write most Western European languages, including English.&lt;br /&gt;
&lt;br /&gt;
Direct modern descendants of Latin include French, Spanish, Portuguese, Catalan, Romanian, Italian and a variety of less well known languages.  Collectively, these are known as Romance languages. In addition, many other languages, such as English and German, have large numbers of Latin loanwords that have been absorbed into the language.  &lt;br /&gt;
&lt;br /&gt;
Latin was also the language used by educated elites throughout the [[Middle Ages]] and [[the Renaissance]] in Western Europe.  Thus a wide variety of medieval literature, ranging from theological works to histories to scientific works to legal records to literature were all written in Latin, not the author's mother tongue.  This had the advantage of facilitating communication between educated people throughout Europe.  &lt;br /&gt;
&lt;br /&gt;
Until 1962, Latin was the language in which all Roman [[Catholic]] masses were conducted. A number of Roman Catholics still conduct Mass in Latin, and Latin is still the official language of the Roman Catholic Church. Phonologically, Latin is generally similar to other western languages of the Indo-European family.{{who says}}&lt;br /&gt;
&lt;br /&gt;
== Contemporary Latin Use ==&lt;br /&gt;
&lt;br /&gt;
Much of the Latin read nowadays is [[literature]] written during the latter days of the [[Roman Republic]] and during the [[Roman Empire]]. In particular, the first century BC is considered a golden age of Latin literature, with such notable poets as [[Catullus]], [[Horace]] and [[Virgil]], historians such as [[Livy]] and other writers such as [[Cicero]].  Many other Roman writers outside of the first century BC, such as [[Plautus]], [[Seneca]], [[Juvenal]] and [[Tacitus]], are important authors whose works continue to be influential in modern culture and literature.  In addition to being enjoyed in their own right, they are also important for the study of Roman history and culture.&lt;br /&gt;
&lt;br /&gt;
In addition, many of the Fathers of the Church, such as [[Augustine]] and [[Gregory the Great]], wrote in Latin.  One of the most important translations of the Bible was the Latin [[Vulgate]] by [[Jerome]], which was completed in the fourth century AD and allowed the common people (Lat. ''vulgus'') to understand the Bible in their native language instead of Hebrew or Greek. &lt;br /&gt;
&lt;br /&gt;
Today, Latin remains the official language of the Catholic church although the Vatican II council removed the requirement for services to be conducted in Latin. Ecclesiastical latin, as it is known, is pronounced similar to modern Italian as opposed to classic Roman pronunciation. In the main, however, Latin is not spoken anymore; and as such oral Latin is not taught in most schools; the emphasis is on translation.&lt;br /&gt;
&lt;br /&gt;
Latin was also highly important in the development of law, both because of the highly influential [[Justinian Code|Civil Code of Justinian]] and because of the use of Latin in the composition of the writs used in English [[Common Law]].  The persistence of Latin may be seen in legal terms such as &amp;quot;[[certiorari|writ of certiorari]]&amp;quot; or &amp;quot;[[Adjournment Sine Die|adjournment sine die]]&amp;quot;. &lt;br /&gt;
&lt;br /&gt;
Latin (along with Greek) is also used by scientists of all kinds, from biologists to chemists.  Latin is particularly used when naming things such as biological species or chemical elements.  Latin terms are also used extensively in medicine, recognizing the significance of medieval medical schools. &lt;br /&gt;
&lt;br /&gt;
For many, however, the attractiveness of learning Latin comes from the fact that it shows intellectual ability; many of those who study the language will not enter a field directly related to it.&lt;br /&gt;
&lt;br /&gt;
== Further reading ==&lt;br /&gt;
&lt;br /&gt;
* John F. Collins, ''A Primer of Ecclesiastical Latin'', Catholic University of America Press (1985), ISBN 0-8132-0667-7 An introductory Latin text based mainly on medieval ecclesiastical sources.&lt;br /&gt;
* Nicholas Ostler, '' Ad Infinitum: a Biography of Latin'', Walker and Company, New York (2007) ISBN 0-8027-1515-X A history of the Latin language.&lt;br /&gt;
* Bob Moore and Maxine Moore, '' Dictionary of Latin and Greek Origins: a Comprehensive Guide to the Classical Origins of English Words'', Barnes and Noble, Inc, New York (2000) ISBN 0-7607-2082-7&lt;br /&gt;
&lt;br /&gt;
&lt;br /&gt;
== References ==&lt;br /&gt;
{{reflist}}&lt;br /&gt;
&lt;br /&gt;
[[Category:Latin]]&lt;br /&gt;
[[Category:Romance languages]]&lt;br /&gt;
[[Category:Latin Phrases]]&lt;/div&gt;</summary>
		<author><name>Getitstraight</name></author>
	</entry>
	<entry>
		<id>https://www.conservapedia.com/index.php?title=Talk:American_Jews&amp;diff=732752</id>
		<title>Talk:American Jews</title>
		<link rel="alternate" type="text/html" href="https://www.conservapedia.com/index.php?title=Talk:American_Jews&amp;diff=732752"/>
		<updated>2009-12-15T13:12:54Z</updated>

		<summary type="html">&lt;p&gt;Getitstraight: &lt;/p&gt;
&lt;hr /&gt;
&lt;div&gt;I don't really believe it's a stereotype, but American Jewish politicans and community leaders are known to participate in issues regarding diversity, tolerance and multiculturalism. The Jewish experience with hatred and persecution could had developed such an interest in the American Jewish community for other minority groups such as African Americans, women's liberation (a large percentage of feminists like Betty Friedan and Gloria Steinem is Jewish) and the Gay rights cause, though it depends on the person's own views and what sect of Judaism has beliefs about homosexuality. After the Sept. 11 attacks, the ADL was protective of Arab-Americans and Muslims in the USA from being verbally attacked, discriminated and defamed in ways similar to the Nazis' own anti-Jewish agenda leading up to the Holocaust. But in America, even the Muslims never encountered anything near how the Nazis or what the Arab world did to their own Jews. + [[User:Getitstraight|Getitstraight]] 08:12, 15 December 2009 (EST)&lt;/div&gt;</summary>
		<author><name>Getitstraight</name></author>
	</entry>
	<entry>
		<id>https://www.conservapedia.com/index.php?title=Talk:American_Jews&amp;diff=732751</id>
		<title>Talk:American Jews</title>
		<link rel="alternate" type="text/html" href="https://www.conservapedia.com/index.php?title=Talk:American_Jews&amp;diff=732751"/>
		<updated>2009-12-15T13:12:05Z</updated>

		<summary type="html">&lt;p&gt;Getitstraight: Created page with 'I don't really believe it's a stereotype, but American Jewish politicans and community leaders are known to participate in issues regarding diversity, tolerance and multicultural...'&lt;/p&gt;
&lt;hr /&gt;
&lt;div&gt;I don't really believe it's a stereotype, but American Jewish politicans and community leaders are known to participate in issues regarding diversity, tolerance and multiculturalism. The Jewish experience with hatred and persecution could had developed such an interest in the American Jewish community for other minority groups such as African Americans, women's liberation (a large percentage of feminists like Betty Friedan and Gloria Steinem is Jewish) and the Gay rights cause, though it depends on the person's own views and what sect of Judaism has beliefs about homosexuality. After the Sept. 11 attacks, the ADL was protective of Arab-Americans and Muslims in the USA from being verbally attacked, discriminated and defamed in ways similar to the Nazis' own anti-Jewish agenda leading up to the Holocaust. But in America, even the Muslims never encountered anything near the Nazis or what the Arab world did to their own Jews. + [[User:Getitstraight|Getitstraight]] 08:12, 15 December 2009 (EST)&lt;/div&gt;</summary>
		<author><name>Getitstraight</name></author>
	</entry>
	<entry>
		<id>https://www.conservapedia.com/index.php?title=Category:Religion&amp;diff=732741</id>
		<title>Category:Religion</title>
		<link rel="alternate" type="text/html" href="https://www.conservapedia.com/index.php?title=Category:Religion&amp;diff=732741"/>
		<updated>2009-12-15T12:50:21Z</updated>

		<summary type="html">&lt;p&gt;Getitstraight: &lt;/p&gt;
&lt;hr /&gt;
&lt;div&gt;Use this category for articles on comparative religion and on cross-religious concepts. &lt;br /&gt;
&lt;br /&gt;
Examples: [[Mormonism]] or the [[Latter-Day Saints]].&lt;br /&gt;
&lt;br /&gt;
[[Category:Philosophy and Religion]]&lt;/div&gt;</summary>
		<author><name>Getitstraight</name></author>
	</entry>
	<entry>
		<id>https://www.conservapedia.com/index.php?title=Taboo&amp;diff=732740</id>
		<title>Taboo</title>
		<link rel="alternate" type="text/html" href="https://www.conservapedia.com/index.php?title=Taboo&amp;diff=732740"/>
		<updated>2009-12-15T12:48:48Z</updated>

		<summary type="html">&lt;p&gt;Getitstraight: &lt;/p&gt;
&lt;hr /&gt;
&lt;div&gt;'''Taboo''' means forbidden, though not necessarily '[[evil]]'. Taboos are social norms, often preventative in nature. For example, the Western society taboo against [[cannibalism]].&lt;br /&gt;
&lt;br /&gt;
A mark of differentiation between civilized countries and primitive tribes is that the higher [[religions]] explicitly require and forbid what is good and evil. For example, the [[Judeo-Christian]] tradition has the [[Ten Commandments]]. In primitive cultures, a taboo is often tacit.&lt;br /&gt;
&lt;br /&gt;
Some anthropologists who promote [[cultural relativism]] have sought to introduce 'uncivilised' practices into 'civilised' society. The increasingly liberal ''National Geographic'' magazine (and especially its televized documentaries) take this approach. &amp;lt;ref&amp;gt;&amp;quot;And wonder what would drive you to be tatooed.&amp;quot; [http://channel.nationalgeographic.com/channel/programs/taboo.html?format=wm&amp;amp;vid=taboo.wmv (video)] &amp;lt;/ref&amp;gt;&lt;br /&gt;
&lt;br /&gt;
Taboo is a topic often discussed by moralists, ethicists, theologicans and sociologists. Also to know conservative and liberal activism has its own rules, core beliefs and taboos they take very seriously.  &lt;br /&gt;
==References==&lt;br /&gt;
&lt;br /&gt;
&amp;lt;References/&amp;gt;&lt;br /&gt;
&lt;br /&gt;
[[Category:Religion]]&lt;br /&gt;
[[Category:Ethics]]&lt;/div&gt;</summary>
		<author><name>Getitstraight</name></author>
	</entry>
	<entry>
		<id>https://www.conservapedia.com/index.php?title=Quebec&amp;diff=732737</id>
		<title>Quebec</title>
		<link rel="alternate" type="text/html" href="https://www.conservapedia.com/index.php?title=Quebec&amp;diff=732737"/>
		<updated>2009-12-15T12:41:17Z</updated>

		<summary type="html">&lt;p&gt;Getitstraight: /* The Quiet Revolution of the 1960s */&lt;/p&gt;
&lt;hr /&gt;
&lt;div&gt;'''Quebec''' ('''Québec''' in the French language)  is the largest [[province]] in [[Canada]] geographically, and the second most populous after [[Ontario]]. The English name is  Quebec.  The capital is [[Québec City]] and the largest city is [[Montreal|Montréal]] (Montreal).  Quebec entered Confederation in 1867 and has a total area of 1,540,680 km&amp;lt;sup&amp;gt;2&amp;lt;/sup&amp;gt;.  The population of Quebec was 7,546,131 in 2006, approximately 23.4% of the national total.&amp;lt;ref&amp;gt;[http://canadaonline.about.com/cs/provinces/p/quebecfacts.htm Canadaonline]&amp;lt;/ref&amp;gt;  &lt;br /&gt;
&lt;br /&gt;
Quebec traces its roots to French colonization of North America prior to the British conquest of Canada in 1760 during the [[French and Indian Wars]].  Quebec still retains a unique French-language culture, although it has had little connection with France since the conquest. The &amp;quot;[[Quiet Revolution]]&amp;quot; of the 1960s dramatically changed the province; it modernized rapidly and the Catholic Church lost much of its innfluence, along with a large portion of its membership. A new sense of French nationalism emerged, calling for an independent nation, and meanwhile forcing out most of the great business and banking corporations that were run by English Canadians (they moved to [[Toronto]]).&lt;br /&gt;
&lt;br /&gt;
The official language of the province is [[French]], although many residents are bilingual, speaking both French and [[English]]. Laws and regulations must be written in both English and French as per the Constitution Act of 1867. The provincial government has severely restricted the use of English in public documents, signage and schools. The French only provincial laws enacted in 1974 and 1977 was thought to violate the Canadian government's bilingual policy, a major tradition in the country's history of the Francophone (or French-speaking) presence, for all its' 10 provinces and territories to be equally printed in English and French.  &lt;br /&gt;
&lt;br /&gt;
==Economy==&lt;br /&gt;
The per capita provincial income in 2001 was $28,756 (Cdn).&amp;lt;ref&amp;gt;[http://www.dec-ced.gc.ca/Complements/Publications/ADT2003/en/2.html The Economy of Quebec and its Regions]&amp;lt;/ref&amp;gt;.  This has lagged behind the overall growth of Canada, in part because of the successive separatist governments who did not create a stable environment and their policies of large government intervention.  The economy has a large aerospace and manufacturing sector, however mineral extraction and forestry also play a large role.&lt;br /&gt;
&lt;br /&gt;
==Recent history since 2000==&lt;br /&gt;
The separatist movement has waned recently, and since 2003 Québec has been governed by a pro-federalist party.   On March 26, 2007, the Liberal Party of Québec, led by [[Jean Charest]], was elected to a minority government, with Mario Dumont's Action Démocratique Québec forming the official opposition. The former official opposition, the Parti Québecois led by André Boisclair, finished the election in third place.&lt;br /&gt;
&lt;br /&gt;
==History==&lt;br /&gt;
The '''history of Quebec''' stretches from the French explorers and settlers of the 17th century to a modern secular province of Canada in the 21st century that stresses a commitment to the French language and asks whether it should be independence of [[Canada]].  The official name is &amp;quot;Quebec&amp;quot; since Confederation in 1867; previous names include &amp;quot;[[New France]],&amp;quot; (1534 to 1763), &amp;quot;Province of Quebec&amp;quot; (1763-91), &amp;quot;Lower Canada&amp;quot; (1791-1841), and &amp;quot;Canada East&amp;quot; in the Province of Canada (1841-67). From 1783 to 1867 it was part of the [[British Empire]] informally called '''British North America.'''&amp;lt;ref&amp;gt; Along with Nova Scotia, Cape Breton (annexed to Nova Scotia in 1820), Upper Canada (Ontario),  St John's Island (Prince Edward Island), Newfoundland, the Hudson's Bay Company Territories, and some land belonging directly to the Crown.&amp;lt;/ref&amp;gt;&lt;br /&gt;
&lt;br /&gt;
===New France===&lt;br /&gt;
For a history of Quebec prior to 1763, see [[New France]].&lt;br /&gt;
&lt;br /&gt;
===British Colonial rule===&lt;br /&gt;
The Anglo-French imperial rivalry, particularly the [[French and Indian War]] of 1754-1763, (the [[Seven Years War]]) found France and and Britain at war yet again. The key to control of North America was the fortress at Quebec, which the British were determined to capture. In 1759 Major General James Wolfe, exploiting Britain's superior navy, seized Quebec City after a long and destructive siege. Montreal surrendered in 1760, and three years later the Treaty of Paris transferred New France to British control.&lt;br /&gt;
&lt;br /&gt;
The British renamed the colony the Province of Quebec as British officials replaced royal officials who returned to France. Otherwise there was little change. Merchants prospered in the towns, while the seigneurs as a class declined slightly. The habitants prospered for they had a hungry new market for their wheat in London. A few sent sent their sons to the seminaries in Quebec and Montreal or to the collèges classiques. These private schools, established after 1800, prepared young men for careers as priests, teachers, lawyers, and doctors, thereby creating for the first time an intellectual class that proved central to Quebec's political development. Some French Canadians took minor government posts; most remained in agriculture. Entrepreneurial immigrants from America and England came to monopolize trade and commerce, which centered in Quebec City and Montreal.&lt;br /&gt;
&lt;br /&gt;
London's plan was to assimilate the 80,000 or so French-speaking Canadiens, attract English settlers from America, introduce English laws and procedures, create freehold tenure (by which farmers would own land not merely rent it), impose anti-Catholic oaths, and set up an elected legislature. But the Americans did not arrive and the French wanted no part of British legal or political forms. The first governor, Sir James Murray, recognized reality, allowed Mgr Jean-Olivier Briand to become the Catholic bishop (1766) and provided lower courts where Canadiens could be jurors and lawyers.&lt;br /&gt;
&lt;br /&gt;
A central theme in French Canadian historiography, especially as developed by the scholar Abbe [[Lionel Groulx]] in the mid-20th century, was the British Conquest of 1759. France abandoned Quebec, and rejected its own past by its anti-Catholic [[French Revolution]]. The Quebeckers became victims of British oppression and were targeted for assimilation. The short and long range goals of the people became simply &amp;quot;La Survivance&amp;quot;, the survival of the nation. Groulx argues the energies of the people had to be fully mobilized for this struggle, with the Church taking the lead as an anti-colonial and passive resistance movement dedicated to the preservation of the true religion in North America.&amp;lt;ref&amp;gt; See Ronald Rudin, ''Making History in Twentieth-Century Quebec.'' (1997). ch 1&amp;lt;/ref&amp;gt;&lt;br /&gt;
&lt;br /&gt;
====Quebec Act, 1774====&lt;br /&gt;
{{main|Quebec Act}}&lt;br /&gt;
&lt;br /&gt;
In 1774 the British Parliament, threatened by restless American colonies, sought Canadiens' loyalty by passing the [[Quebec Act]]. It became the Magna Carta of French-Canadian liberties, for it guaranteed basic rights, with an oath of loyalty to the Crown replacing the anti-Catholic oaths. The Roman Catholic Church gained official recognition, and the the Act enabled it legally to collect the tithe (a 10% tax on farm produce). Government was vested in a governor and a legislative council, which had full power of internal legislation and taxation. The French civil law was restored in place of English common law, although English criminal law was retained. In addition, the French language received official approval. Finally, the boundaries of Quebec were extended to the Ohio and Mississippi rivers. British concessions strengthened conservative Canadiens and made them loyal to the British Crown at the moment when revolution was sweeping the American colonies. Indeed, the Americans were especially angry with the Quebec Act because it gave Catholics generous new rights while Britain was cutting back on the rights of Americans. &lt;br /&gt;
&lt;br /&gt;
When the Americans went to war with Britain in 1775 they called upon Canadians to revolt, and sent small armies in 1775-76 to remove British power. Many habitants sympathized with the Americans and formed regiments that fought under [[George Washington]]. Others supported the British; most remained neutral.  The British repulsed the Americans, who retreated home.  Quebec then became a base for the invasion of New York that was decisively defeated with the surrender of the main British army at Saratoga in 1777.&lt;br /&gt;
&lt;br /&gt;
====Loyalists settle the Eastern townships====&lt;br /&gt;
After the victory of the American Revolution, 50,000 or so [[Loyalists]] (American colonists loyal to the British Crown), migrated north to Canada. They brought along several thousand black slaves, for slavery was legal until 1833. Most Loyalists went to Nova Scotia and New Brunswick, but about 6,000 arrived in Quebec, especially in the &amp;quot;Eastern townships&amp;quot; south of Montreal.&amp;lt;ref&amp;gt; See article in [http://www.thecanadianencyclopedia.com/index.cfm?PgNm=TCE&amp;amp;Params=A1ARTA0002491 ''Canadian Encyclopedia'' (2008)]&amp;lt;/ref&amp;gt; Their demands for a separate colony and English law led to the division of 1791, with ''Upper Canada&amp;quot; (later Ontario) separated from Quebec, which became '''Lower Canada'''.&lt;br /&gt;
&lt;br /&gt;
The Anglican Church launched a well-funded initiative to build churches and support missionaries in the Eastern townships, thereby building loyalty to the Empire. The are enjoys abundant rainfall, numerous water mill sites, accessible conifer forests, plentiful supplies of fire wood, good grazing land, and rich mineral deposits. However, the growing season for crops is short, and much of the soil is also generally thin and rocky. Most of the best land fell into the hands of absentee proprietors by 1800, and they fought incessantly with squatters. Outside markets were relatively inaccessible before the arrival of the railway around 1850. The English-speaking agricultural and entrepreneurial elite began to transfer its capital and skills westward, replaced by French speaking farmers and Irish Catholics fleeing the Potato Famine in the 1840s.  The &amp;quot;bonne entente theory&amp;quot; of sociologist Leon Gerin argues that the new Francophone arrivals were influenced by their enterprising and independent-minded Yankee neighbours. By 1870 Anglophones were a majority in Quebec alike the rest of Canada (only one million Francophones in the dominion when it was formed in 1867), and by the 21st century only 10% of Quebecers are Anglophone (and most of them are Irish). In the 1840s, school reforms required compromise with the strong localist traditions of the Eastern Townships region. The inhabitants displayed strong lingering American traditions. Local fund-raising for schools was a hotly contested issue throughout the 1840s, with many prominent citizens actively opposing levying taxes for that purpose. School taxes diminished the role of affluent individuals who supported local schools and made possible the subsidization of poorer, neighbouring schools. Educational control remained local despite legislation enacted in 1846, which repealed prior acts and required school commissioners to assess property.&amp;lt;ref&amp;gt; J. I. Little, ''State and Society in Transition: The Politics of Institutional Reform in the Eastern Townships 1832-1852.'' (1997)&amp;lt;/ref&amp;gt; In the late 1840s Yankees felt that union with the United States would end their economic isolation and stagnation as well as remove them from the growing threat of French-Canadian political domination. Leading proponents of this genuinely bipartisan movement were careful not to appear disloyal to Britain, however, and they actively discouraged popular protest at the local level. Fearful of American-style democracy, the local elite also expressed revulsion toward American slavery and militaristic expansionism. Consequently, the movement died out in the Eastern Townships as it did in Montreal after Britain expressed its official disapproval and trade with the United States began to increase thanks to the opening of the [[Grand Trunk Railway]].&amp;lt;ref&amp;gt;J. I. Little, &amp;quot;The Short Life of a Local Protest Movement: the Annexation Crisis of 1849-50 in the Eastern Townships.&amp;quot; ''Journal of the Canadian Historical Association'' 1992 3: 45-67. Issn: 0847-4478 [http://www.erudit.org/revue/jcha/1992/v3/n1/031044ar.pdf online edition] &amp;lt;/ref&amp;gt;&lt;br /&gt;
&lt;br /&gt;
Besides the Eastern townships, the western portions of Quebec (which later became Ontario) were attractive to many thousands of nonpolitical [[Yankees]] from New England. Most French habitants were content with their location along the St. Lawrence, and few moved west throughout the country. French-Canadian emigration to the USA occurred in the late 19th and early 20th centuries, with over 500,000 French Canadians moved south into New England, Midwest and Northern states. They were employed as miners, timbermen, factory workers, truck drivers and farmers whom sought a better life in the United States.&lt;br /&gt;
&lt;br /&gt;
====Catholic Church====&lt;br /&gt;
Hardy (2007) examines the period from 1760 to 1840, showing the Catholic Church at all times exerted considerable influence in parishes and that Catholic habitants were respectful of the demands of their faith. By 1800 the Church adopted new ways to transform religious practice. It received the state's support, and after 1840 it benefited from the support of elites that emerged from the failed rebellions. From that date forward, the Church was given responsibility for the public education system. Consequently, the school became the most effective way to indoctrinate the populace, disseminate Catholic values, and transmit the Church's new directions in religious practices. The religious culture that gradually emerged from this vast acculturation offensive was a direct result of the continuation and outcome of actions undertaken by the clergy during the first half of the 19th century. The new religious culture was defined by the respect of mandatory religious practices; the enticement of indulgences used to soften the fires of purgatory; the wealth of devotion and religious ceremonies, which now covered the entire year and dictated a rhythm to the social calendar; and the manifestation of faith through processions, pilgrimages, actions, postures, and behaviors, which were visible testimonies of faith. This behavioral model quickly became the norm during the second half of the 19th century, and any deviation from it brought the community's sharp disapproval.&amp;lt;ref&amp;gt;René Hardy, &amp;quot;Regards sur la Construction de la Culture Catholique Quebecoise au XIX Siecle,&amp;quot; ''Canadian Historical Review'' 2007 88(1): 7-40. Issn: 0008-3755 Fulltext: [[Ebsco]] &amp;lt;/ref&amp;gt;&lt;br /&gt;
&lt;br /&gt;
===Province within Canada===&lt;br /&gt;
Ignace Bourget, Bishop of Montreal from 1840 to 1876, played a central role in strengthening French Canadian culture once Quebec became part of the English-dominated Canadian Federation, at the same time assuring the Catholic Church a dominant position in French Canadian cultural identity.&amp;lt;ref&amp;gt; See [http://www.biographi.ca/EN/ShowBio.asp?BioId=39507&amp;amp;query=Bourget ''Dictionary of Canadian Biography''] &amp;lt;/ref&amp;gt; Deliberately drawing on Rome rather than France for inspiration, he presided over the expansion of the Church's activities in Quebec, seeking to make religion more accessible to the people through an emotional appeal. By helping to create a network of religious, social, and even economic institutions for the Quebecois, Bourget contributed to the emergence of a traditional culture in a modern, urban space which would define French Canadian identity until the Quiet Revolution at the end of the 1960s.&amp;lt;ref&amp;gt;Roberto Perin, &amp;quot;L'eglise et L'edification D'une Culture Publique au Quebec,&amp;quot; ''Etudes D'histoire Religieuse: Société Canadienne D'histoire De L'eglise Catholique'' 2001 67: 261-270. Issn: 0318-6172 &amp;lt;/ref&amp;gt;&lt;br /&gt;
&lt;br /&gt;
====Political culture====&lt;br /&gt;
From 1840 to 1873 Montreal politics were dominated by wealthy English Protestants who also participated in provincial and federal politics. From 1873 to 1914 was a transition period with French Canadians generally in the majority in the city council, and with the mayors drawn from a wider variety of backgrounds. A new political type emerged after 1914, his power based on popularity rather than wealth, on social appeal rather than status, who views politics as a career.&amp;lt;ref&amp;gt; Guy Bourassa, &amp;quot;Les Elites Politiques de Montreal: De L'Aristocratie a la Democratie,&amp;quot; ''The Canadian Journal of Economics and Political Science'' Vol. 31, No. 1. (Feb., 1965), pp. 35-51. [http://links.jstor.org/sici?sici=0315-4890%28196502%2931%3A1%3C35%3ALEPDMD%3E2.0.CO%3B2-R in JSTOR]&amp;lt;/ref&amp;gt;&lt;br /&gt;
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From 1867 to 1940, the Catholic Church played the primary role in Quebec in the development of both public education and family assistance, and the church actively promoted a virulent form of antistatism that opposed any government involvement in social affairs. A theological justification for antistatism explained that only the father, as head of his family, should be directly concerned with his family's welfare and with his children's education, which was controlled by the Catholic Church. Conservative politicians were content to ally themselves with the Church against any forms of liberal social interventionism. While there were some exceptions to the rule - primarily the social legislation passed by the Liberal government of Adélard Godbout during World War II - the role of the state did not really begin to change until 1945, when the national government of [[William Lyon Mackenzie King]] passed family assistance legislation.&amp;lt;ref&amp;gt; Ralph Heintzman, &amp;quot;The Political Culture of Quebec, 1840-1960,&amp;quot; ''Canadian Journal of Political Science'' Vol. 16, No. 1. (Mar., 1983), pp. 3-59. &amp;lt;/ref&amp;gt; &lt;br /&gt;
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While scholars often emphasize traditionalism, ruralism, and antistatism as the dominant factors of Quebec's political culture prior to the 1960s, some Quebecois embraced progressivism early in the 20th century. Municipal government reform, one of the hallmarks of the progressive movement, cropped up in Canada's largest city, Montreal. It was led by Anglophones and remnants of Quebec's Parti Rouges, but support for reform came from a wide section of Montreal's French-speaking population.&amp;lt;ref&amp;gt; Alan Gordon, &amp;quot;Ward Heelers and Honest Men: Urban Quebecois Political Culture and the Montreal Reform of 1909.&amp;quot; ''Urban History Review'' 1995 23(2): 20-32. Issn: 0703-0428 &amp;lt;/ref&amp;gt;&lt;br /&gt;
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The first decades of the 20th century saw an accelerated urbanization, which made anonymity possible and facilitated an escape from social constraints for those individuals who so wished.  Emigration to New England also offered a safety valve, as hundreds of thousands moved there permanently, finding work in the textile factories. This freedom from religious retribution and constraints played an important role and became a mitigating factor in the decline of the religious culture, a culture that slowly unraveled before being swept away by the Quiet Revolution.&lt;br /&gt;
  &lt;br /&gt;
====Duplessis era====&lt;br /&gt;
[[Maurice Duplessis]]&amp;lt;ref&amp;gt; See [http://www.thecanadianencyclopedia.com/index.cfm?PgNm=TCE&amp;amp;Params=A1ARTA0002468 biography at ''Canadian Encyclopedia'' (2000)]]&amp;lt;/ref&amp;gt;  was premier of Quebec during 1936-39 and 1944-59 and leader of the National Union Party (UN).  Until his death in 1959 he ran an authoritarianism government, with antilabor policies. He feared communism, cared little for industry, and promoted agriculture, which he considered a panacea for industrial evils. A Catholic and a French Canadian nationalist, he was a provincial conservative. &lt;br /&gt;
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The most prominent nationalist spokesman in the era was Lionel Groulx (1878-1967), a Catholic priest whose histories of Quebec presented a conservative mission for the province.&amp;lt;ref&amp;gt; See Susan Mann Trofimenkoff, &amp;quot;Lionel Groulx,&amp;quot; in  [http://www.thecanadianencyclopedia.com/PrinterFriendly.cfm?Params=A1ARTA0003472 ''Canadian Encyclopedia'' (2008)]&amp;lt;/ref&amp;gt; As professor of Canadian history at the Université de Montréal (1915-1949) he directly influenced the intellectual leaders of the era. The true Quebec, he argued, was based on the supremacy of the Church and family that challenged liberalism at all points. His organicist concept of the nation, in which the nation is understood as a &amp;quot;collective individual&amp;quot; with structured thought, brought Groulx to treat the individual as subordinate to the societal group. From this outlook, Groulx defended tradition and promoted a conception of education that aimed to foster the development of the national feeling of belonging. His conception of the state was also antiliberal, particularly because it rejected the distinction between the political and religious spheres.  Groulx found Duplessis distasteful, and welcomed the economic developments of the Quiet Revolution, realizing too late that it would destroy the Church's central role.&lt;br /&gt;
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In the 1940's, the Catholic-dominated provincial government went after a small growing religious sect, [[Jehovah's Witness]]ess for their political neutrality during [[World War II]]. Peaked in 1943, about thousands of members in Quebec were jailed, tried in court or placed into military internment camps. Jehovah's Witnesses were nearly banned in the province until a Canadian court hearing in 1944 declared it was a violation of religious freedom and civil rights, even though the sect doesn't hold their allegiance to political rulers during wartime. Within a decade (1954), the national concern of retaining a degree of separation of church and state from the Jehovah's Witnesses of Quebec case brought a formal end to Quebec's 350-year old religious laws, and soon, Roman Catholicism was no longer the state church of Quebec.&lt;br /&gt;
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===The Quiet Revolution of the 1960s===&lt;br /&gt;
The Quiet Revolution (Révolution Tranquille) of the 1960s saw a radical nonviolent transformation in the politics, society and economy of Quebec. A traditional people modernized the economy and the social structure, threw off Church control, rejected Anglo control of Quebec's economy, and finally sought, but failed, to gain independence from Canada. The Revolution was strongly promoted by the governments of Liberal Premier [[Jean Lesage]] (1960-66) and Premier [[Daniel Johnson]] (1966-68) of the opposition Union Nationale party. Other more militant or outspoken leaders like [[Rene Levisque]] came to the scene in the early 1970s, he later became the leader of the Bloc Quebecois founded in 1974. &lt;br /&gt;
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Many French-Canadian leaders and Quebec separatists were war veterans and well-established civic leaders, despite they preached ethnic loyality as Francophones or Quebecois not Canadians, and their reaction of English being the &amp;quot;lingua franca&amp;quot; in the professions will destroy the Quebecois/French cultural integrity. Interestingly, many thousands of French-Canadian draft dodgers fled to the USA during World War II, whom felt the war was against Francophone interests, and brought an end to the country's military conscription in 1942. Quebec has a history of opposition and resistance to the national military draft in the Boer War of 1890's and the first World War in the 1910's. &lt;br /&gt;
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With an increased involvement of the Francophone majority's political affairs, the Canadian government nationalized hydroelectric utilities, created crown corporations whom were owned by Quebecois businessmen of French not British descent, and undertook to provide the educational, health care, and social services formerly under Church control. The provincial government began to make further demands as a &amp;quot;nation&amp;quot; not a province of being a culturally separate people, and that all of the provincial economy should be under the Francophone/Quebecois people's control. The Quiet Revolution has resulted in the ascendency of an enormous civil service in Quebec that is directed by a middle class technocracy allied with business interests to insure control of the state. &lt;br /&gt;
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=====Political upheaval=====&lt;br /&gt;
In the 1950s Duplessis came under attack from a small but influential group of well-educated young French Canadian reformers, who took over and revived the Quebec Liberal Party. &lt;br /&gt;
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In 1960 reformers defeated the Union Nationale and formed a government under Liberal [[Jean Lesage]]&amp;lt;ref&amp;gt; See [http://www.thecanadianencyclopedia.com/index.cfm?PgNm=TCE&amp;amp;Params=A1ARTA0004642 biography at ''Canadian Encyclopedia'' (2000)]]&amp;lt;/ref&amp;gt; with the slogan &amp;quot;Maitres chez nous&amp;quot; (Masters in Our Own Home).  Reelected in 1962 by promising to nationalize the giant hydro-electricity industry, the Quebec Liberals initiated the '''Quiet Revolution'''--a program of economic, political, and educational reforms aimed at both modernizing the province and intensifying its French characteristics. In response to their demands for greater autonomy, Ottawa conceded an &amp;quot;opting-out&amp;quot; formula whereby Quebec was not required to participate in such federal welfare programs as the Canada Pension Plan,&amp;lt;ref&amp;gt; See [http://www.thecanadianencyclopedia.com/index.cfm?PgNm=TCE&amp;amp;Params=A1ARTA0001236 article at ''Canadian Encyclopedia'' (2000)]]&amp;lt;/ref&amp;gt; but could instead receive an amount of federal money equal to that which would have been spent in the province under the Pension Plan. This &amp;quot;special status&amp;quot; for Quebec irritated many English-speaking Canadians, although it fell far short of satisfying the rapidly growing French Canadian separatist movement, which advocated complete independence for Quebec. Some separatist leaders began to resort to terrorism, and in 1963 there was a series of bombings in the English-speaking districts of Montreal.&lt;br /&gt;
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Faced with a serious crisis, the national government of Prime Minister [[Lester Pearson]] appointed a royal commission to investigate the problems of bilingualism and biculturalism in Canada. The commission's report documented the economic disadvantages suffered by French Canadians and recommended full recognition of both French and English as equal official languages at the federal level and in the provinces of Quebec, New Brunswick, and Ontario. Further bilingualism policies were adapted in more conservative Manitoba, Saskatchewan and Alberta. In administrative policy the Pearson government favored &amp;quot;cooperative federalism,&amp;quot; meaning continuous consultation between federal and provincial departments of government, as well as fairly frequent full-scale federal-provincial conferences.&lt;br /&gt;
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In 1966 the Lesage government in Quebec was defeated by the Union Nationale under Daniel Johnson,&amp;lt;ref&amp;gt; See [http://www.thecanadianencyclopedia.com/index.cfm?PgNm=TCE&amp;amp;Params=A1ARTA0004149 biography at ''Canadian Encyclopedia'' (2000)]&amp;lt;/ref&amp;gt; which claimed to be even more vigorously nationalist than its opponents.&amp;lt;ref&amp;gt; Lesage's party won 47% of the vote to Johnson's 41%, but the Union Nationale won 56 seats vs 51 because its vote was concentrated in rural constituencies which were overrepresented. Claude  Ryan, &amp;quot;Quebec Changes Governments&amp;quot;. ''Foreign Affairs'' 1966 45(1): 148-161. Issn: 0015-7120 Fulltext: [[Ebsco]]&amp;lt;/ref&amp;gt; Meanwhile, the Liberal government in Ottawa, which had been reelected in 1965, secured the final adoption of a distinctive national flag featuring the maple leaf as the nation's symbol. Another important piece of legislation was the National Medicare Act, which provided for joint federal-provincial financing of universal health care insurance.&lt;br /&gt;
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Quebec's &amp;quot;psychological secession&amp;quot; from Canada came in five stages: the Quiet Revolution of 1960, the 1980 sovereignty-association vote, the constitutional process of 1980-82, the Meech Lake Accord process of 1987-90, and the 1992 Charlottetown Accord referendum. The 1995 referendum for independence, saw the narrow victory for the &amp;quot;no&amp;quot; side.  Liberal Prime Minister Jean Chrétien&amp;lt;ref&amp;gt; See [http://www.thecanadianencyclopedia.com/index.cfm?PgNm=TCE&amp;amp;Params=A1ARTA0001606 biography at ''Canadian Encyclopedia'' (2000)]&amp;lt;/ref&amp;gt;  announced three policy initiatives that promised to change unemployment insurance, to recognize Quebec as a distinct society, and to empower Quebec and certain other Canadian regions to veto changes to the federal constitution.  French-speaking Quebecois gradually replaced ethnic consciousness by allegiance to a &amp;quot;national state&amp;quot; on the territory of the province of Quebec.  The '''Parti Québécois''' (PQ) emerged as a dominant nationalist party, formed in 1968.&amp;lt;ref&amp;gt; See [http://www.thecanadianencyclopedia.com/index.cfm?PgNm=TCE&amp;amp;Params=A1ARTA0006123 article in ''Canada Encyclopedia'' (2000)]&amp;lt;/ref&amp;gt;  PQ succeeded in passing two important charters, the Québec Charter of Human Rights and Freedoms (1975)&amp;lt;ref&amp;gt; See [http://www.thecanadianencyclopedia.com/index.cfm?PgNm=TCE&amp;amp;Params=A1ARTA0009340 article at ''Canadian Encyclopedia'' (2000)]&amp;lt;/ref&amp;gt;, and Bill 101, Charte de la langue française (1977)&amp;lt;ref&amp;gt; See [http://www.thecanadianencyclopedia.com/index.cfm?PgNm=TCE&amp;amp;Params=A1ARTA0000744 article at ''Canadian Encyclopedia'' (2000)]&amp;lt;/ref&amp;gt;, marked this significant evolution of Quebecois collective identity. Bill 101 made French the official language of the government and of the courts in Quebec; more controversially it made French the normal language of the workplace, of instruction, of communications, of commerce and of business. Education in French became compulsory for immigrants, even those from other Canadian provinces. The failure of the 1980 referendum on independence, and the 1982 economic crisis, led to the return to power of Robert Bourassa's Liberals in 1986. &lt;br /&gt;
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The national government in Ottawa refused to countenance independence. Under the leadership of Prime Minister [[Pierre Trudeau]]&amp;lt;ref&amp;gt; See [http://www.biographi.ca/EN/ShowBio.asp?BioId=42553&amp;amp;query=quebec ''Dictionary of Canadian Biography''] &amp;lt;/ref&amp;gt;, himself a leader in the Quiet Revolution, Ottawa countered with the concept of a single Canadian nation. Trudeau's actions culminated with the 1982 Constitution and the national Charter of Rights and Freedoms, which Quebec never endorsed and still is considered illegitimate by many Quebecers. The root problem is that Canada, as it is conceived by Anglophone Canadians, does not seem compatible with an enduring Quebec identity.&amp;lt;ref&amp;gt; Louis Balthazar, &amp;quot;Canada in the Setting of the New Nationalism &lt;br /&gt;
Quebec and the Ideal of Federalism,&amp;quot; ''Annals of the American Academy of Political and Social Science,''  Vol. 538, Being and Becoming Canada. (Mar., 1995), pp. 40-53. [http://links.jstor.org/sici?sici=0002-7162%28199503%29538%3C40%3AQATIOF%3E2.0.CO%3B2-N in JSTOR]&amp;lt;/ref&amp;gt;&lt;br /&gt;
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====Quiet Revolution: Social upheaval====&lt;br /&gt;
In social terms, the [[Quiet Revolution]] undercut the authority of the Catholic Church in taking away the schools and indeed the unquestioned authority of parish priests. The Union Nationale, the political party of Duplessis, together with the Catholic clergy, had actively propagated an ideology of conservatism: the Quebecois were destined to be peasants, to guarantee the survival of the Catholic religion and of the French language in North America.  Gauvreau (2005) however reveals also a positive role that minority elements of the Church played in the origins of Quebec's Quiet Revolution. He argues that Catholic youth movements played a major positive role in the origin of the most profound of Quebec's multiple &amp;quot;quiet revolutions,&amp;quot; beginning with the Catholic youth movements in the 1930s. They introduced &amp;quot;personalism&amp;quot;, a philosophical movement from France that was a kind of neo-Thomism.  In creating an active youth movement reformers inside the Church in effect repudiated much of the historic traditionalism of a peasant society, such as patriarchal families and sexuality focused solely on producing large families rather than companionate marriages.&amp;lt;ref&amp;gt; Michael Gauvreau, &amp;quot;From Rechristianization to Contestation: Catholic Values and Quebec Society, 1931-1970,&amp;quot; ''Church History,'' Vol. 69, No. 4. (Dec., 2000), pp. 803-833 [http://links.jstor.org/sici?sici=0009-6407%28200012%2969%3A4%3C803%3AFRTCCV%3E2.0.CO%3B2-Q in JSTOR]; &amp;lt;/ref&amp;gt;&lt;br /&gt;
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The exodus from Catholicism began by 1960, with church attendance in Montreal plunging in half in the decade of the 1960s, with even faster declines in rural parishes. Young couples rejected the Church's renewed opposition to birth control.  The Quebec independence movement focused on language  and culture, and no longer saw Quebec as the stronghold of Catholicism. Once having the developed world's highest birth rate in the 20th century, Francophones of Quebec now have a birth rate akin to Anglophones and other &amp;quot;slow/low or no growth&amp;quot; Western countries.&lt;br /&gt;
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The Parent Report on education in the province of Quebec (1963-66) was a key part of the Quiet Revolution that modernized and democratized education in Quebec. The report's attempt at democratizing manifested itself through its recommendations to open access to all levels of education; to create the Ministry of Education as a central authority responsible for all aspects of education; to replace local, religion-based educational authorities with local and regional authorities whose members would be elected directly by the parents rather than the general public; and to reorganize education finance in order to make it more equal. The article assesses the degree to which these recommendations were implemented.&lt;br /&gt;
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The Quiet Revolution moved the socialization of youth from private and social milieus, primarily the Church and family, to the public sphere, shaped by government policy, resulting in a more self-conscious socialization process. This process includes an emphasis on a shared francophone history and culture and on the importance of the French language to that culture. With new challenges to the institutionalization of the société distincte the state increasingly operates as a key agent of socialization.&lt;br /&gt;
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====Politics====&lt;br /&gt;
Quebec's proposed secession from Canada was successfully thwarted by anti-separatist Francophone politicans, such as prime minister [[Pierre Trudeau]] born and raised in Montreal in a family known to been part of the city's elite assumed to be Anglophone, but Trudeau is a French-Canadian and was raised to be bilingual. Attempts for Quebec to secede was blocked by Trudeau and the parliament during the 1970's when the separtists movement in Quebec was in its peak. &lt;br /&gt;
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On May 20th, 1980 a separatist government held a referendum on declaring independence from Canada.  This was defeated by a 60% to 40% vote. A second referendum was held on October 31st, 1995 and saw the separatist side lose again, but by less than two percentage points (49% vs. 51%, a very close margin) identicated how far the Quebec separatist cause has nearly ended the 128-year old dominion of Canada.  &lt;br /&gt;
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In the 1993 national elections the Progressive Conservative Party collapsed and the official opposition became the avowedly separatist '''Bloc Québécois''', a new party formed in 1991 for the national parliament.&amp;lt;ref&amp;gt; See [http://www.thecanadianencyclopedia.com/index.cfm?PgNm=TCE&amp;amp;Params=A1ARTA0000829 article at ''Canadian Encyclopedia'' (2000)]&amp;lt;/ref&amp;gt; Inside Quebec the PQ regained power in 1994 under the resolutely nationalist leader Jacques Parizeau, and called for a referendum in 1995 it was convinced would lead to immediate independence. Preparations were made for diplomatic recognition and an army, but the &amp;quot;no&amp;quot; votes prevailed by 1%, largely because of the intense opposition of non-Francophones.&amp;lt;ref&amp;gt; See [http://www.thecanadianencyclopedia.com/index.cfm?PgNm=TCE&amp;amp;Params=A1ARTA0010730 article at ''Canadian Encyclopedia'' (2000)], and Gregory S. Mahler, &amp;quot;Canadian Federalism and the 1995 Referendum: a Perspective from Outside of Quebec.&amp;quot; ''American Review of Canadian Studies'' 1995 25(4): 449-476. Issn: 0272-2011 &amp;lt;/ref&amp;gt;&lt;br /&gt;
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The separatists were narrowly defeated in the 30 October 1995 referendum by 53,500 votes. Anglophones (English-speakers) and immigrants voted &amp;quot;no&amp;quot; as they vigorously sought to maintain Quebec's allegiance to the Canadian government. Francophones, using language with racial undertones, continue to foster the cause of an independent Quebec. Led by charismatic Lucien Bouchard, the separatists displayed an insensitivity toward those outside their ethnic group and ignored the difficulties independence would place on the debt-ridden, economically depressed province.&amp;lt;ref&amp;gt; J. A. S. Evans, &amp;quot;The Present State of Canada.&amp;quot; ''Virginia Quarterly Review'' 1996 72(2): 213-225. Issn: 0042-675x Fulltext: [[Ebsco]]&amp;lt;/ref&amp;gt;&lt;br /&gt;
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===Economy===&lt;br /&gt;
Before the 1960s the business and banking of Montreal and smaller cites was Anglophones; but by 2000 the business community was largely Francophone, particularly in management and the elite.  Some large corporations relocated their headquarters to Toronto and retained their Anglophone character.  Globalization strengthened the use of French. Foreign investment in new business increased, but the majority of foreign investment was in existing businesses. The provincial government implemented policies that supported successful exporting as well as other measures to stimulate an entrepreneurial business class.  The Quebec government established offices across the U.S. to promote trade, direct investment and tourism. The Parti Québécois has always experienced a lack of American support in its struggle for sovereignty, especially during the [[Bill Clinton]] administration in the 1990s. Agriculture, mining, and forestry declined, however.&amp;lt;ref&amp;gt; Joseph Lemay, &amp;quot;The Impact of the Quiet Revolution: the Business Environment of Smaller Cities and Regions of Quebec 1960-2000.&amp;quot; ''Québec Studies'' 2002-03 (34): 19-30. Issn: 0737-3759; William F. Averyt, &amp;quot;Quebec's Economic Development Policies, 1960-1987: Between Étatisme and Privatisation.&amp;quot; ''American Review of Canadian Studies'' 1989 19(2): 159-175. Issn: 0272-2011  &amp;lt;/ref&amp;gt;&lt;br /&gt;
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== Current situation ==&lt;br /&gt;
The Quebec secession issue and how the Canadian parliament made deals to keep Quebec intact with bribery and corruption, was part of the country's 2006 parliamentary crisis rocked Canada's core on being the most stable democracy in the world, leading the resignation of the entire parliament and several hundreds of politicial officals. The Parti Quebecois continued to speak of threats of secession with less public support in the last 5 years and declines well in the 2010's. &lt;br /&gt;
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Most Quebecers and Francophones in Canada no longer support any idea of an independent Quebec from Canada, with the majority suggest special autonomous status similar to the establishment of the Inuit majority territory of [[Nunavut]] in 1999. The Canadian government promotes an idea of multiculturalism and preserved diversity known as the &amp;quot;cultural mosaic&amp;quot; of anyone can preserve their own cultural, ethnic and racial distinction. When applied, that means Francophones will remain a &amp;quot;separate but equal&amp;quot; as well a not-so-assimilated and perhaps back to being marginalized minority within an Anglo/British descent-dominant society. &lt;br /&gt;
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Quebec's urban core, Montreal is no longer a mostly Francophone, nor bilingual city, it is now home to a high percentage of immigrants from around the world and ethnic groups of European descent, whom oppose Quebec separatist causes and policies. It is believed separatists such as leader Rene Levisque hold racist, nativist or xenophobe tendencies, such as incidents and acts of Anti-semitism towards the province's sizable Jewish population, and the obsession with ethnocultural purity of French-Canadian &amp;quot;blood&amp;quot; (or references from Quebecois militants of their people belong to a &amp;quot;Nordique&amp;quot;/&amp;quot;Gaullique&amp;quot;/&amp;quot;Latine&amp;quot; race) falls in the line of racial nationalism, has lost credibility and respect among politically active Francophones and Quebecers alike.         &lt;br /&gt;
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==Bibliography==&lt;br /&gt;
===Surveys===&lt;br /&gt;
* [http://www.biographi.ca/EN/ ''The Dictionary of Canadian Biography''] (1966-2006), thousands of scholarly biographies of notables who died by 1930&lt;br /&gt;
* [http://www.thecanadianencyclopedia.com/index.cfm?PgNm=TCESubjects&amp;amp;Params=A1 ''Canadian Encyclopedia'' (2008)] reliable detailed encyclopedia, on-line free&lt;br /&gt;
* Armstrong, Robert. ''Structure and Change: An Economic History of Québec'' (1984)&lt;br /&gt;
* Dickinson, John Alexander, and Brian Young. ''A Short History of Quebec'' (2003) [http://www.amazon.com/Short-History-Quebec-Alexander-Dickinson/dp/0773524509/ref=pd_bbs_7?ie=UTF8&amp;amp;s=books&amp;amp;qid=1199373095&amp;amp;sr=8-7 excerpt and text search] &lt;br /&gt;
* Eccles, W. J.  ''The Canadian Frontier, 1534-1760'' (1983) [http://www.questia.com/PM.qst?a=o&amp;amp;d=10657323 online edition]&lt;br /&gt;
* Heintzman, Ralph. &amp;quot;The Political Culture of Quebec, 1840-1960,&amp;quot; ''Canadian Journal of Political Science / Revue canadienne de science politique,'' Vol. 16, No. 1. (Mar., 1983), pp. 3-59. [http://links.jstor.org/sici?sici=0008-4239%28198303%2916%3A1%3C3%3ATPCOQ1%3E2.0.CO%3B2-M in JSTOR]&lt;br /&gt;
* Lanctot, Gustave. ''A History of Canada'' 3 vol Toronto. 1963. [http://www.questia.com/PM.qst?a=o&amp;amp;d=3115015 Volume One: From its Origins to the Royal Régime, 1663; online], [http://www.questia.com/PM.qst?a=o&amp;amp;d=98311761 Volume Two: From the Royal Régime to the Treaty of Utrecht, 1663-1713, online] &lt;br /&gt;
* Linteau, Paul-André, René Durocher, Jean-Claude Robert, and Robert Chodos. ''Quebec: A History 1867-1929'' (1983) ''Quebec Since 1930'' (1991), standard 2 vol textbook. &lt;br /&gt;
*  Moogk, Peter. ''La Nouvelle France: The Making of French Canada a Cultural History'' (2000) to 1763 [http://www.questia.com/library/book/la-nouvelle-france-the-making-of-french-canada-a-cultural-history-by-peter-moogk.jsp online edition]&lt;br /&gt;
* Trofimenkoff, Susan Mann. ''Dream of Nation: A Social and Intellectual History of Quebec'' (1982)&lt;br /&gt;
** Mann, Susan Mann. ''Dream of Nation: A Social and Intellectual History of Quebec'' (2nd ed, 2009)&lt;br /&gt;
*  Wade, Mason. ''The French Canadians, 1760-1945'' (1955), standard history, 1136pp [http://www.questia.com/PM.qst?a=o&amp;amp;d=8474052 online edition]&lt;br /&gt;
* Young, Brian and Dickinson, John A.  ''A Short History of Quebec: A Socio-Economic Perspective.'' (3rd ed. 2002. 238 pp.&lt;br /&gt;
&lt;br /&gt;
===Before 1867===&lt;br /&gt;
* Brecher, Frank W. ''Losing a Continent: France's North American Policy, 1753-1763'' (1998) [http://www.amazon.com/Losing-Continent-American-1753-1763-Contributions/dp/0313307865/ref=sr_1_1?ie=UTF8&amp;amp;s=books&amp;amp;qid=1205993021&amp;amp;sr=1-1 excerpt and text search]&lt;br /&gt;
* Creighton, Donald G. ''The Commercial Empire of the St. Lawrence, 1760-1850'' (1937) [http://www.questia.com/read/96753630?title=The%20Commercial%20Empire%20of%20the%20St.%20Lawrence%2c%201760-1850 online edition]&lt;br /&gt;
* Dechêne, Louise. ''Habitants and Merchants in Seventeenth-Century Montreal'' (1974; English ed. 2003), highly influential study from [[Annales School]]&lt;br /&gt;
* Egnal, Marc.  ''Divergent Paths: How Culture and Institutions Have Shaped North American Growth.'' (1996). 304 pp.  economic historian compares Quebec to U.S. 1750-1850&lt;br /&gt;
* Gossage, Peter.  ''Families in Transition: Industry and Population in Nineteenth-Century Saint-Hyacinthe.'' (1999). 299 pp.  &lt;br /&gt;
* Greer, Allan ''The people of New France'' (1997)&lt;br /&gt;
* Greer, Allan. ''The patriots and the people: the rebellion of 1837 in rural Lower Canada'' (1993)&lt;br /&gt;
* Greer, Allan. ''Peasant, Lord and Merchant: Rural Society in Three Quebec Parishes, 1740- 1840.'' (1985)&lt;br /&gt;
* Innis, Harold A. ''The Fur Trade in Canada'' (1930)&lt;br /&gt;
* Jaenen, Cornelius. ''Friend and Foe'' (1976) brief survey of French-Indian relations in the 16th &amp;amp; 17th centuries.&lt;br /&gt;
*  Manning, Helen Taft; ''The Revolt of French Canada, 1800-1835: A Chapter of the History of the British Commonwealth'' (1962) [http://www.questia.com/library/book/the-revolt-of-french-canada-1800-1835-a-chapter-of-the-history-of-the-british-commonwealth-by-helen-taft-manning.jsp online edition]&lt;br /&gt;
*  Miquelon, Dale. ''New France, 1701-1744: A Supplement to Europe'' (1989)&lt;br /&gt;
*  Moogk, Peter. ''La Nouvelle France: The Making of French Canada a Cultural History'' (2000) to 1763 [http://www.questia.com/library/book/la-nouvelle-france-the-making-of-french-canada-a-cultural-history-by-peter-moogk.jsp online edition]&lt;br /&gt;
* Ouellet, Fernand. ''Lower Canada, 1791-1840: Social Change and Nationalism'' (1980), synthesis by leading scholar&lt;br /&gt;
*  Pritchard, James.  ''In Search of Empire: The French in the Americas, 1670-1730.'' (2004). 484 pp.  includes Louisiana, the Caribbean, etc.&lt;br /&gt;
* Trudel, Marcel. ''The Beginnings of New France 1524-1663'' (1973)&lt;br /&gt;
* Wrong, George McKinnon. ''The Fall of Canada: A Chapter in the History of the Seven Years' War'' (1914), 272pp [http://books.google.com/books?id=KfJBAAAAIAAJ&amp;amp;printsec=frontcover&amp;amp;dq=intitle:history+intitle:canada&amp;amp;lr=&amp;amp;num=30&amp;amp;as_brr=1 full text online]  &lt;br /&gt;
* Young, Brian, ''George-Etienne Cartier: Montreal bourgeois'' (1981)&lt;br /&gt;
&lt;br /&gt;
===Since 1867===&lt;br /&gt;
* Armstrong, Elizabeth H. ''The Crisis of Quebec, 1914-1918'' (1937) &lt;br /&gt;
* Betcherman, Lita-rose ''Ernest Lapointe: Mackenzie King's Great Quebec Lieutenant'' (2002) 438pp &lt;br /&gt;
*  Behiels, Michael D. ''Prelude to Quebec's Quiet Revolution: Liberalism Versus Neo-Nationalism, 1945-1960'' (1985) &lt;br /&gt;
* Black, Conrad.  ''Duplessis.'' (1977). 743 pp.  &lt;br /&gt;
* Bothwell, Robert.  ''Canada and Quebec: One Country, Two Histories.'' (1995). 269 pp. &lt;br /&gt;
* Clarkson, Stephen,  and Christina McCall. ''Trudeau and our times'' (2v., 1990–94)&lt;br /&gt;
* Cohen, Andrew, and J. L. Granatstein, eds. ''Trudeau's shadow: the life and legacy of Pierre Elliott Trudeau''. (1999). &lt;br /&gt;
* Couture, Claude,  and Vivien Bosley. ''Paddling with the Current: Pierre Elliott Trudeau, Etienne Parent, Liberalism, and Nationalism in Canada'' (1998)&lt;br /&gt;
*  Gagnon, Alain-G., ed. ''Quebec, State and Society'' (3rd ed. 2004) 500pp; readings by experts&lt;br /&gt;
*  Gagnon, Alain-G. and Montcalm, Mary Beth.  ''Quebec beyond the Quiet Revolution.'' (2000) 221 pp.  &lt;br /&gt;
* Gauvreau, Michael. ''The Catholic Origins of Quebec's Quiet Revolution, 1931-1970'' (2005)&lt;br /&gt;
* Grace, Robert J.  ''The Irish in Quebec: An Introduction to the Historiography.'' (1992)&lt;br /&gt;
* Langlois, Simon, ed.  ''Recent Social Trends in Quebec, 1960-1990.'' (1992). 606 pp.  &lt;br /&gt;
* McRoberts, Kenneth. ''Quebec: Social Change and Political Crisis.'' (1988). &lt;br /&gt;
* Neatby, H. Blair. ''Laurier and a Liberal Quebec: A Study in Political Management'' (1973) [http://www.questia.com/PM.qst?a=o&amp;amp;d=8104462 online edition]&lt;br /&gt;
* Quinn, Herbert F. ''The Union Nationale: A Study in Quebec Nationalism'' (1963) 254 pgs. [http://www.questia.com/read/2983146?title=The%20Union%20Nationale%3a%20A%20Study%20in%20Quebec%20Nationalism online edition]&lt;br /&gt;
* Robinson, Gertrude.  ''Constructing the Quebec Referendum: French and English Media Voices.'' (1998). 262 pp.  &lt;br /&gt;
*  Saywell, John. ''The Rise of the Parti Québécois 1967-76'' (1977) [http://www.questia.com/PM.qst?a=o&amp;amp;d=1347933 online edition]&lt;br /&gt;
* Stevenson, Garth.  ''Community Besieged: The Anglophone Minority and the Politics of Quebec.'' (1999). 363 pp.  &lt;br /&gt;
* Thomson, Dale C.  ''Jean Lesage and the Quiet Revolution.'' (1984). 501 pp.&lt;br /&gt;
*  Young, Robert A.  ''The Struggle for Quebec: From Referendum to Referendum?'' (1999). 210 pp. &lt;br /&gt;
&lt;br /&gt;
===Montreal===&lt;br /&gt;
see also [[Montreal]]&lt;br /&gt;
&lt;br /&gt;
* Atherton, William Henry. ''Montreal, 1535-1914'' (1914) [http://books.google.com/books?id=RT1KUs2ax0sC&amp;amp;dq=intitle:montreal+date:1900-1922&amp;amp;lr=&amp;amp;num=30&amp;amp;as_brr=1&amp;amp;source=gbs_summary_s&amp;amp;cad=0 complete text online] &lt;br /&gt;
* Baillargeon, Denyse. ''Making Do: Women, Family and Home in Montreal during the Great Depression.'' (1999). 232 pp.  &lt;br /&gt;
* Germain, Annick and Damaris, Rose. ''Montréal: The Quest for a Metropolis'' (2000). 306 pp.  &lt;br /&gt;
&lt;br /&gt;
===Historiography===&lt;br /&gt;
* Gagnon, Serge.  ''Quebec and Its Historians, 1840-1920.'' (1982). 161 pp.  &lt;br /&gt;
* Havard, Gilles, and Cécile Vidal, &amp;quot;Making New France New Again: French historians rediscover their American past,&amp;quot; ''Common-Place'' (July 2007) v 7 #4 [http://www.common-place.org/vol-07/no-04/harvard/ online version]&lt;br /&gt;
* Ouellet, Fernand. ''Economy, class &amp;amp; nation in Quebec: Interpretive essays'' (1991), historiography &lt;br /&gt;
* Rudin, Ronald. ''Making History in Twentieth-Century Quebec'' (1997) [http://books.google.com/books?hl=en&amp;amp;lr=&amp;amp;id=Bh5dDMnmFdQC&amp;amp;oi=fnd&amp;amp;pg=PR9&amp;amp;dq=historiography+quebec&amp;amp;ots=qc1xuagw7u&amp;amp;sig=jy5eKg_vKpxz_0NKEdvWnGQ8EKM excerpts and text search]&lt;br /&gt;
*  Vidal, Cécile. &amp;quot;The Reluctance of French Historians to Address Atlantic History,&amp;quot; ''The Southern Quarterly'' 43:4 (2006): 153-189;&lt;br /&gt;
&lt;br /&gt;
===Primary sources===&lt;br /&gt;
* Cameron, David R., ed.  ''The Referendum Papers: Essays on Secession and National Unity.'' (1999). 430 pp &lt;br /&gt;
* Cook, Ramsay, ed. ''French-Canadian Nationalism: An Anthology'' (1969) &lt;br /&gt;
* Lamonde, Yvan and Corbo, Claude, eds. ''Le Rouge et le Bleu: Une Anthologie de la Pensée Politique au Québec de la Conquête à la Révolution Tranquille'' (1999). 576 pp.  &lt;br /&gt;
* Lévesque, René. &amp;quot;For an Independent Quebec.&amp;quot; ''Foreign Affairs'' 1976 54(4): 734-744. The author was president of the Parti Québécois. Issn: 0015-7120 Fulltext: [[Ebsco]]&lt;br /&gt;
* [http://faculty.marianopolis.edu/c.belanger/quebechistory/docs/index.htm Primary sources--texts]&lt;br /&gt;
* [http://faculty.marianopolis.edu/c.belanger/quebechistory/stats/index.htm Primary sources--statistics]]&lt;br /&gt;
== External Links ==&lt;br /&gt;
* [http://www.bonjourquebec.com/ Quebec Tourism]&lt;br /&gt;
&lt;br /&gt;
====Notes====&lt;br /&gt;
&amp;lt;References/&amp;gt;&lt;br /&gt;
&lt;br /&gt;
&lt;br /&gt;
[[Category:Canadian Provinces]]&lt;br /&gt;
[[Category:Canadian History]]&lt;br /&gt;
[[category:Quebec]]&lt;br /&gt;
[[category:Canada]]&lt;/div&gt;</summary>
		<author><name>Getitstraight</name></author>
	</entry>
	<entry>
		<id>https://www.conservapedia.com/index.php?title=Quebec&amp;diff=732736</id>
		<title>Quebec</title>
		<link rel="alternate" type="text/html" href="https://www.conservapedia.com/index.php?title=Quebec&amp;diff=732736"/>
		<updated>2009-12-15T12:36:22Z</updated>

		<summary type="html">&lt;p&gt;Getitstraight: /* Duplessis era */&lt;/p&gt;
&lt;hr /&gt;
&lt;div&gt;'''Quebec''' ('''Québec''' in the French language)  is the largest [[province]] in [[Canada]] geographically, and the second most populous after [[Ontario]]. The English name is  Quebec.  The capital is [[Québec City]] and the largest city is [[Montreal|Montréal]] (Montreal).  Quebec entered Confederation in 1867 and has a total area of 1,540,680 km&amp;lt;sup&amp;gt;2&amp;lt;/sup&amp;gt;.  The population of Quebec was 7,546,131 in 2006, approximately 23.4% of the national total.&amp;lt;ref&amp;gt;[http://canadaonline.about.com/cs/provinces/p/quebecfacts.htm Canadaonline]&amp;lt;/ref&amp;gt;  &lt;br /&gt;
&lt;br /&gt;
Quebec traces its roots to French colonization of North America prior to the British conquest of Canada in 1760 during the [[French and Indian Wars]].  Quebec still retains a unique French-language culture, although it has had little connection with France since the conquest. The &amp;quot;[[Quiet Revolution]]&amp;quot; of the 1960s dramatically changed the province; it modernized rapidly and the Catholic Church lost much of its innfluence, along with a large portion of its membership. A new sense of French nationalism emerged, calling for an independent nation, and meanwhile forcing out most of the great business and banking corporations that were run by English Canadians (they moved to [[Toronto]]).&lt;br /&gt;
&lt;br /&gt;
The official language of the province is [[French]], although many residents are bilingual, speaking both French and [[English]]. Laws and regulations must be written in both English and French as per the Constitution Act of 1867. The provincial government has severely restricted the use of English in public documents, signage and schools. The French only provincial laws enacted in 1974 and 1977 was thought to violate the Canadian government's bilingual policy, a major tradition in the country's history of the Francophone (or French-speaking) presence, for all its' 10 provinces and territories to be equally printed in English and French.  &lt;br /&gt;
&lt;br /&gt;
==Economy==&lt;br /&gt;
The per capita provincial income in 2001 was $28,756 (Cdn).&amp;lt;ref&amp;gt;[http://www.dec-ced.gc.ca/Complements/Publications/ADT2003/en/2.html The Economy of Quebec and its Regions]&amp;lt;/ref&amp;gt;.  This has lagged behind the overall growth of Canada, in part because of the successive separatist governments who did not create a stable environment and their policies of large government intervention.  The economy has a large aerospace and manufacturing sector, however mineral extraction and forestry also play a large role.&lt;br /&gt;
&lt;br /&gt;
==Recent history since 2000==&lt;br /&gt;
The separatist movement has waned recently, and since 2003 Québec has been governed by a pro-federalist party.   On March 26, 2007, the Liberal Party of Québec, led by [[Jean Charest]], was elected to a minority government, with Mario Dumont's Action Démocratique Québec forming the official opposition. The former official opposition, the Parti Québecois led by André Boisclair, finished the election in third place.&lt;br /&gt;
&lt;br /&gt;
==History==&lt;br /&gt;
The '''history of Quebec''' stretches from the French explorers and settlers of the 17th century to a modern secular province of Canada in the 21st century that stresses a commitment to the French language and asks whether it should be independence of [[Canada]].  The official name is &amp;quot;Quebec&amp;quot; since Confederation in 1867; previous names include &amp;quot;[[New France]],&amp;quot; (1534 to 1763), &amp;quot;Province of Quebec&amp;quot; (1763-91), &amp;quot;Lower Canada&amp;quot; (1791-1841), and &amp;quot;Canada East&amp;quot; in the Province of Canada (1841-67). From 1783 to 1867 it was part of the [[British Empire]] informally called '''British North America.'''&amp;lt;ref&amp;gt; Along with Nova Scotia, Cape Breton (annexed to Nova Scotia in 1820), Upper Canada (Ontario),  St John's Island (Prince Edward Island), Newfoundland, the Hudson's Bay Company Territories, and some land belonging directly to the Crown.&amp;lt;/ref&amp;gt;&lt;br /&gt;
&lt;br /&gt;
===New France===&lt;br /&gt;
For a history of Quebec prior to 1763, see [[New France]].&lt;br /&gt;
&lt;br /&gt;
===British Colonial rule===&lt;br /&gt;
The Anglo-French imperial rivalry, particularly the [[French and Indian War]] of 1754-1763, (the [[Seven Years War]]) found France and and Britain at war yet again. The key to control of North America was the fortress at Quebec, which the British were determined to capture. In 1759 Major General James Wolfe, exploiting Britain's superior navy, seized Quebec City after a long and destructive siege. Montreal surrendered in 1760, and three years later the Treaty of Paris transferred New France to British control.&lt;br /&gt;
&lt;br /&gt;
The British renamed the colony the Province of Quebec as British officials replaced royal officials who returned to France. Otherwise there was little change. Merchants prospered in the towns, while the seigneurs as a class declined slightly. The habitants prospered for they had a hungry new market for their wheat in London. A few sent sent their sons to the seminaries in Quebec and Montreal or to the collèges classiques. These private schools, established after 1800, prepared young men for careers as priests, teachers, lawyers, and doctors, thereby creating for the first time an intellectual class that proved central to Quebec's political development. Some French Canadians took minor government posts; most remained in agriculture. Entrepreneurial immigrants from America and England came to monopolize trade and commerce, which centered in Quebec City and Montreal.&lt;br /&gt;
&lt;br /&gt;
London's plan was to assimilate the 80,000 or so French-speaking Canadiens, attract English settlers from America, introduce English laws and procedures, create freehold tenure (by which farmers would own land not merely rent it), impose anti-Catholic oaths, and set up an elected legislature. But the Americans did not arrive and the French wanted no part of British legal or political forms. The first governor, Sir James Murray, recognized reality, allowed Mgr Jean-Olivier Briand to become the Catholic bishop (1766) and provided lower courts where Canadiens could be jurors and lawyers.&lt;br /&gt;
&lt;br /&gt;
A central theme in French Canadian historiography, especially as developed by the scholar Abbe [[Lionel Groulx]] in the mid-20th century, was the British Conquest of 1759. France abandoned Quebec, and rejected its own past by its anti-Catholic [[French Revolution]]. The Quebeckers became victims of British oppression and were targeted for assimilation. The short and long range goals of the people became simply &amp;quot;La Survivance&amp;quot;, the survival of the nation. Groulx argues the energies of the people had to be fully mobilized for this struggle, with the Church taking the lead as an anti-colonial and passive resistance movement dedicated to the preservation of the true religion in North America.&amp;lt;ref&amp;gt; See Ronald Rudin, ''Making History in Twentieth-Century Quebec.'' (1997). ch 1&amp;lt;/ref&amp;gt;&lt;br /&gt;
&lt;br /&gt;
====Quebec Act, 1774====&lt;br /&gt;
{{main|Quebec Act}}&lt;br /&gt;
&lt;br /&gt;
In 1774 the British Parliament, threatened by restless American colonies, sought Canadiens' loyalty by passing the [[Quebec Act]]. It became the Magna Carta of French-Canadian liberties, for it guaranteed basic rights, with an oath of loyalty to the Crown replacing the anti-Catholic oaths. The Roman Catholic Church gained official recognition, and the the Act enabled it legally to collect the tithe (a 10% tax on farm produce). Government was vested in a governor and a legislative council, which had full power of internal legislation and taxation. The French civil law was restored in place of English common law, although English criminal law was retained. In addition, the French language received official approval. Finally, the boundaries of Quebec were extended to the Ohio and Mississippi rivers. British concessions strengthened conservative Canadiens and made them loyal to the British Crown at the moment when revolution was sweeping the American colonies. Indeed, the Americans were especially angry with the Quebec Act because it gave Catholics generous new rights while Britain was cutting back on the rights of Americans. &lt;br /&gt;
&lt;br /&gt;
When the Americans went to war with Britain in 1775 they called upon Canadians to revolt, and sent small armies in 1775-76 to remove British power. Many habitants sympathized with the Americans and formed regiments that fought under [[George Washington]]. Others supported the British; most remained neutral.  The British repulsed the Americans, who retreated home.  Quebec then became a base for the invasion of New York that was decisively defeated with the surrender of the main British army at Saratoga in 1777.&lt;br /&gt;
&lt;br /&gt;
====Loyalists settle the Eastern townships====&lt;br /&gt;
After the victory of the American Revolution, 50,000 or so [[Loyalists]] (American colonists loyal to the British Crown), migrated north to Canada. They brought along several thousand black slaves, for slavery was legal until 1833. Most Loyalists went to Nova Scotia and New Brunswick, but about 6,000 arrived in Quebec, especially in the &amp;quot;Eastern townships&amp;quot; south of Montreal.&amp;lt;ref&amp;gt; See article in [http://www.thecanadianencyclopedia.com/index.cfm?PgNm=TCE&amp;amp;Params=A1ARTA0002491 ''Canadian Encyclopedia'' (2008)]&amp;lt;/ref&amp;gt; Their demands for a separate colony and English law led to the division of 1791, with ''Upper Canada&amp;quot; (later Ontario) separated from Quebec, which became '''Lower Canada'''.&lt;br /&gt;
&lt;br /&gt;
The Anglican Church launched a well-funded initiative to build churches and support missionaries in the Eastern townships, thereby building loyalty to the Empire. The are enjoys abundant rainfall, numerous water mill sites, accessible conifer forests, plentiful supplies of fire wood, good grazing land, and rich mineral deposits. However, the growing season for crops is short, and much of the soil is also generally thin and rocky. Most of the best land fell into the hands of absentee proprietors by 1800, and they fought incessantly with squatters. Outside markets were relatively inaccessible before the arrival of the railway around 1850. The English-speaking agricultural and entrepreneurial elite began to transfer its capital and skills westward, replaced by French speaking farmers and Irish Catholics fleeing the Potato Famine in the 1840s.  The &amp;quot;bonne entente theory&amp;quot; of sociologist Leon Gerin argues that the new Francophone arrivals were influenced by their enterprising and independent-minded Yankee neighbours. By 1870 Anglophones were a majority in Quebec alike the rest of Canada (only one million Francophones in the dominion when it was formed in 1867), and by the 21st century only 10% of Quebecers are Anglophone (and most of them are Irish). In the 1840s, school reforms required compromise with the strong localist traditions of the Eastern Townships region. The inhabitants displayed strong lingering American traditions. Local fund-raising for schools was a hotly contested issue throughout the 1840s, with many prominent citizens actively opposing levying taxes for that purpose. School taxes diminished the role of affluent individuals who supported local schools and made possible the subsidization of poorer, neighbouring schools. Educational control remained local despite legislation enacted in 1846, which repealed prior acts and required school commissioners to assess property.&amp;lt;ref&amp;gt; J. I. Little, ''State and Society in Transition: The Politics of Institutional Reform in the Eastern Townships 1832-1852.'' (1997)&amp;lt;/ref&amp;gt; In the late 1840s Yankees felt that union with the United States would end their economic isolation and stagnation as well as remove them from the growing threat of French-Canadian political domination. Leading proponents of this genuinely bipartisan movement were careful not to appear disloyal to Britain, however, and they actively discouraged popular protest at the local level. Fearful of American-style democracy, the local elite also expressed revulsion toward American slavery and militaristic expansionism. Consequently, the movement died out in the Eastern Townships as it did in Montreal after Britain expressed its official disapproval and trade with the United States began to increase thanks to the opening of the [[Grand Trunk Railway]].&amp;lt;ref&amp;gt;J. I. Little, &amp;quot;The Short Life of a Local Protest Movement: the Annexation Crisis of 1849-50 in the Eastern Townships.&amp;quot; ''Journal of the Canadian Historical Association'' 1992 3: 45-67. Issn: 0847-4478 [http://www.erudit.org/revue/jcha/1992/v3/n1/031044ar.pdf online edition] &amp;lt;/ref&amp;gt;&lt;br /&gt;
&lt;br /&gt;
Besides the Eastern townships, the western portions of Quebec (which later became Ontario) were attractive to many thousands of nonpolitical [[Yankees]] from New England. Most French habitants were content with their location along the St. Lawrence, and few moved west throughout the country. French-Canadian emigration to the USA occurred in the late 19th and early 20th centuries, with over 500,000 French Canadians moved south into New England, Midwest and Northern states. They were employed as miners, timbermen, factory workers, truck drivers and farmers whom sought a better life in the United States.&lt;br /&gt;
&lt;br /&gt;
====Catholic Church====&lt;br /&gt;
Hardy (2007) examines the period from 1760 to 1840, showing the Catholic Church at all times exerted considerable influence in parishes and that Catholic habitants were respectful of the demands of their faith. By 1800 the Church adopted new ways to transform religious practice. It received the state's support, and after 1840 it benefited from the support of elites that emerged from the failed rebellions. From that date forward, the Church was given responsibility for the public education system. Consequently, the school became the most effective way to indoctrinate the populace, disseminate Catholic values, and transmit the Church's new directions in religious practices. The religious culture that gradually emerged from this vast acculturation offensive was a direct result of the continuation and outcome of actions undertaken by the clergy during the first half of the 19th century. The new religious culture was defined by the respect of mandatory religious practices; the enticement of indulgences used to soften the fires of purgatory; the wealth of devotion and religious ceremonies, which now covered the entire year and dictated a rhythm to the social calendar; and the manifestation of faith through processions, pilgrimages, actions, postures, and behaviors, which were visible testimonies of faith. This behavioral model quickly became the norm during the second half of the 19th century, and any deviation from it brought the community's sharp disapproval.&amp;lt;ref&amp;gt;René Hardy, &amp;quot;Regards sur la Construction de la Culture Catholique Quebecoise au XIX Siecle,&amp;quot; ''Canadian Historical Review'' 2007 88(1): 7-40. Issn: 0008-3755 Fulltext: [[Ebsco]] &amp;lt;/ref&amp;gt;&lt;br /&gt;
&lt;br /&gt;
===Province within Canada===&lt;br /&gt;
Ignace Bourget, Bishop of Montreal from 1840 to 1876, played a central role in strengthening French Canadian culture once Quebec became part of the English-dominated Canadian Federation, at the same time assuring the Catholic Church a dominant position in French Canadian cultural identity.&amp;lt;ref&amp;gt; See [http://www.biographi.ca/EN/ShowBio.asp?BioId=39507&amp;amp;query=Bourget ''Dictionary of Canadian Biography''] &amp;lt;/ref&amp;gt; Deliberately drawing on Rome rather than France for inspiration, he presided over the expansion of the Church's activities in Quebec, seeking to make religion more accessible to the people through an emotional appeal. By helping to create a network of religious, social, and even economic institutions for the Quebecois, Bourget contributed to the emergence of a traditional culture in a modern, urban space which would define French Canadian identity until the Quiet Revolution at the end of the 1960s.&amp;lt;ref&amp;gt;Roberto Perin, &amp;quot;L'eglise et L'edification D'une Culture Publique au Quebec,&amp;quot; ''Etudes D'histoire Religieuse: Société Canadienne D'histoire De L'eglise Catholique'' 2001 67: 261-270. Issn: 0318-6172 &amp;lt;/ref&amp;gt;&lt;br /&gt;
&lt;br /&gt;
====Political culture====&lt;br /&gt;
From 1840 to 1873 Montreal politics were dominated by wealthy English Protestants who also participated in provincial and federal politics. From 1873 to 1914 was a transition period with French Canadians generally in the majority in the city council, and with the mayors drawn from a wider variety of backgrounds. A new political type emerged after 1914, his power based on popularity rather than wealth, on social appeal rather than status, who views politics as a career.&amp;lt;ref&amp;gt; Guy Bourassa, &amp;quot;Les Elites Politiques de Montreal: De L'Aristocratie a la Democratie,&amp;quot; ''The Canadian Journal of Economics and Political Science'' Vol. 31, No. 1. (Feb., 1965), pp. 35-51. [http://links.jstor.org/sici?sici=0315-4890%28196502%2931%3A1%3C35%3ALEPDMD%3E2.0.CO%3B2-R in JSTOR]&amp;lt;/ref&amp;gt;&lt;br /&gt;
&lt;br /&gt;
From 1867 to 1940, the Catholic Church played the primary role in Quebec in the development of both public education and family assistance, and the church actively promoted a virulent form of antistatism that opposed any government involvement in social affairs. A theological justification for antistatism explained that only the father, as head of his family, should be directly concerned with his family's welfare and with his children's education, which was controlled by the Catholic Church. Conservative politicians were content to ally themselves with the Church against any forms of liberal social interventionism. While there were some exceptions to the rule - primarily the social legislation passed by the Liberal government of Adélard Godbout during World War II - the role of the state did not really begin to change until 1945, when the national government of [[William Lyon Mackenzie King]] passed family assistance legislation.&amp;lt;ref&amp;gt; Ralph Heintzman, &amp;quot;The Political Culture of Quebec, 1840-1960,&amp;quot; ''Canadian Journal of Political Science'' Vol. 16, No. 1. (Mar., 1983), pp. 3-59. &amp;lt;/ref&amp;gt; &lt;br /&gt;
&lt;br /&gt;
While scholars often emphasize traditionalism, ruralism, and antistatism as the dominant factors of Quebec's political culture prior to the 1960s, some Quebecois embraced progressivism early in the 20th century. Municipal government reform, one of the hallmarks of the progressive movement, cropped up in Canada's largest city, Montreal. It was led by Anglophones and remnants of Quebec's Parti Rouges, but support for reform came from a wide section of Montreal's French-speaking population.&amp;lt;ref&amp;gt; Alan Gordon, &amp;quot;Ward Heelers and Honest Men: Urban Quebecois Political Culture and the Montreal Reform of 1909.&amp;quot; ''Urban History Review'' 1995 23(2): 20-32. Issn: 0703-0428 &amp;lt;/ref&amp;gt;&lt;br /&gt;
&lt;br /&gt;
The first decades of the 20th century saw an accelerated urbanization, which made anonymity possible and facilitated an escape from social constraints for those individuals who so wished.  Emigration to New England also offered a safety valve, as hundreds of thousands moved there permanently, finding work in the textile factories. This freedom from religious retribution and constraints played an important role and became a mitigating factor in the decline of the religious culture, a culture that slowly unraveled before being swept away by the Quiet Revolution.&lt;br /&gt;
  &lt;br /&gt;
====Duplessis era====&lt;br /&gt;
[[Maurice Duplessis]]&amp;lt;ref&amp;gt; See [http://www.thecanadianencyclopedia.com/index.cfm?PgNm=TCE&amp;amp;Params=A1ARTA0002468 biography at ''Canadian Encyclopedia'' (2000)]]&amp;lt;/ref&amp;gt;  was premier of Quebec during 1936-39 and 1944-59 and leader of the National Union Party (UN).  Until his death in 1959 he ran an authoritarianism government, with antilabor policies. He feared communism, cared little for industry, and promoted agriculture, which he considered a panacea for industrial evils. A Catholic and a French Canadian nationalist, he was a provincial conservative. &lt;br /&gt;
&lt;br /&gt;
The most prominent nationalist spokesman in the era was Lionel Groulx (1878-1967), a Catholic priest whose histories of Quebec presented a conservative mission for the province.&amp;lt;ref&amp;gt; See Susan Mann Trofimenkoff, &amp;quot;Lionel Groulx,&amp;quot; in  [http://www.thecanadianencyclopedia.com/PrinterFriendly.cfm?Params=A1ARTA0003472 ''Canadian Encyclopedia'' (2008)]&amp;lt;/ref&amp;gt; As professor of Canadian history at the Université de Montréal (1915-1949) he directly influenced the intellectual leaders of the era. The true Quebec, he argued, was based on the supremacy of the Church and family that challenged liberalism at all points. His organicist concept of the nation, in which the nation is understood as a &amp;quot;collective individual&amp;quot; with structured thought, brought Groulx to treat the individual as subordinate to the societal group. From this outlook, Groulx defended tradition and promoted a conception of education that aimed to foster the development of the national feeling of belonging. His conception of the state was also antiliberal, particularly because it rejected the distinction between the political and religious spheres.  Groulx found Duplessis distasteful, and welcomed the economic developments of the Quiet Revolution, realizing too late that it would destroy the Church's central role.&lt;br /&gt;
&lt;br /&gt;
In the 1940's, the Catholic-dominated provincial government went after a small growing religious sect, [[Jehovah's Witness]]ess for their political neutrality during [[World War II]]. Peaked in 1943, about thousands of members in Quebec were jailed, tried in court or placed into military internment camps. Jehovah's Witnesses were nearly banned in the province until a Canadian court hearing in 1944 declared it was a violation of religious freedom and civil rights, even though the sect doesn't hold their allegiance to political rulers during wartime. Within a decade (1954), the national concern of retaining a degree of separation of church and state from the Jehovah's Witnesses of Quebec case brought a formal end to Quebec's 350-year old religious laws, and soon, Roman Catholicism was no longer the state church of Quebec.&lt;br /&gt;
&lt;br /&gt;
===The Quiet Revolution of the 1960s===&lt;br /&gt;
The Quiet Revolution (Révolution Tranquille) of the 1960s saw a radical nonviolent transformation in the politics, society and economy of Quebec. A traditional people modernized the economy and the social structure, threw off Church control, rejected Anglo control of Quebec's economy, and finally sought, but failed, to gain independence from Canada. The Revolution was strongly promoted by the governments of Liberal Premier [[Jean Lesage]] (1960-66) and Premier [[Daniel Johnson]] (1966-68) of the opposition Union Nationale party. Other more militant or outspoken leaders like [[Rene Levisque]] came to the scene in the early 1970s, he later became the leader of the Bloc Quebecois founded in 1974. &lt;br /&gt;
&lt;br /&gt;
Many French-Canadian leaders and Quebec separatists were war veterans and well-established civic leaders, despite they preached ethnic loyality as Francophones or Quebecois not Canadians, and their reaction of English being the &amp;quot;lingua franca&amp;quot; in the professions will destroy the Quebecois/French cultural integrity. Interestingly, many thousands of French-Canadian draft dodgers fled to the USA during World War II, whom felt the war was against Francophone interests, and brought an end to the country's military conscription in 1942. Quebec has a history of opposition and resistance to the national military draft in the Boer War of 1890's and the first World War in the 1910's. &lt;br /&gt;
&lt;br /&gt;
With an increased involvement of the Francophone majority's political affairs, the Canadian government nationalized hydroelectric utilities, created crown corporations whom were owned by Quebecois businessmen of French not British descent, and undertook to provide the educational, health care, and social services formerly under Church control. The provincial government began to make further demands as a &amp;quot;nation&amp;quot; not a province of being a culturally separate people, and that all of the provincial economy should be under the Francophone/Quebecois people's control. The Quiet Revolution has resulted in the ascendency of an enormous civil service in Quebec that is directed by a middle class technocracy allied with business interests to insure control of the state. &lt;br /&gt;
&lt;br /&gt;
=====Political upheaval=====&lt;br /&gt;
In the 1950s Duplessis came under attack from a small but influential group of well-educated young French Canadian reformers, who took over and revived the Quebec Liberal Party. &lt;br /&gt;
&lt;br /&gt;
In 1960 reformers defeated the Union Nationale and formed a government under Liberal [[Jean Lesage]]&amp;lt;ref&amp;gt; See [http://www.thecanadianencyclopedia.com/index.cfm?PgNm=TCE&amp;amp;Params=A1ARTA0004642 biography at ''Canadian Encyclopedia'' (2000)]]&amp;lt;/ref&amp;gt; with the slogan &amp;quot;Maitres chez nous&amp;quot; (Masters in Our Own Home).  Reelected in 1962 by promising to nationalize the giant hydro-electricity industry, the Quebec Liberals initiated the '''Quiet Revolution'''--a program of economic, political, and educational reforms aimed at both modernizing the province and intensifying its French characteristics. In response to their demands for greater autonomy, Ottawa conceded an &amp;quot;opting-out&amp;quot; formula whereby Quebec was not required to participate in such federal welfare programs as the Canada Pension Plan,&amp;lt;ref&amp;gt; See [http://www.thecanadianencyclopedia.com/index.cfm?PgNm=TCE&amp;amp;Params=A1ARTA0001236 article at ''Canadian Encyclopedia'' (2000)]]&amp;lt;/ref&amp;gt; but could instead receive an amount of federal money equal to that which would have been spent in the province under the Pension Plan. This &amp;quot;special status&amp;quot; for Quebec irritated many English-speaking Canadians, although it fell far short of satisfying the rapidly growing French Canadian separatist movement, which advocated complete independence for Quebec. Some separatist leaders began to resort to terrorism, and in 1963 there was a series of bombings in the English-speaking districts of Montreal.&lt;br /&gt;
&lt;br /&gt;
Faced with a serious crisis, the national government of Prime Minister [[Lester Pearson]] appointed a royal commission to investigate the problems of bilingualism and biculturalism in Canada. The commission's report documented the economic disadvantages suffered by French Canadians and recommended full recognition of both French and English as equal official languages at the federal level and in the provinces of Quebec, New Brunswick, and Ontario. Further bilingualism policies were adapted in more conservative Manitoba, Saskatchewan and Alberta. In administrative policy the Pearson government favored &amp;quot;cooperative federalism,&amp;quot; meaning continuous consultation between federal and provincial departments of government, as well as fairly frequent full-scale federal-provincial conferences.&lt;br /&gt;
&lt;br /&gt;
In 1966 the Lesage government in Quebec was defeated by the Union Nationale under Daniel Johnson,&amp;lt;ref&amp;gt; See [http://www.thecanadianencyclopedia.com/index.cfm?PgNm=TCE&amp;amp;Params=A1ARTA0004149 biography at ''Canadian Encyclopedia'' (2000)]&amp;lt;/ref&amp;gt; which claimed to be even more vigorously nationalist than its opponents.&amp;lt;ref&amp;gt; Lesage's party won 47% of the vote to Johnson's 41%, but the Union Nationale won 56 seats vs 51 because its vote was concentrated in rural constituencies which were overrepresented. Claude  Ryan, &amp;quot;Quebec Changes Governments&amp;quot;. ''Foreign Affairs'' 1966 45(1): 148-161. Issn: 0015-7120 Fulltext: [[Ebsco]]&amp;lt;/ref&amp;gt; Meanwhile, the Liberal government in Ottawa, which had been reelected in 1965, secured the final adoption of a distinctive national flag featuring the maple leaf as the nation's symbol. Another important piece of legislation was the National Medicare Act, which provided for joint federal-provincial financing of universal health care insurance.&lt;br /&gt;
&lt;br /&gt;
Quebec's &amp;quot;psychological secession&amp;quot; from Canada came in five stages: the Quiet Revolution of 1960, the 1980 sovereignty-association vote, the constitutional process of 1980-82, the Meech Lake Accord process of 1987-90, and the 1992 Charlottetown Accord referendum. The 1995 referendum for independence, saw the narrow victory for the &amp;quot;no&amp;quot; side.  Liberal Prime Minister Jean Chrétien&amp;lt;ref&amp;gt; See [http://www.thecanadianencyclopedia.com/index.cfm?PgNm=TCE&amp;amp;Params=A1ARTA0001606 biography at ''Canadian Encyclopedia'' (2000)]&amp;lt;/ref&amp;gt;  announced three policy initiatives that promised to change unemployment insurance, to recognize Quebec as a distinct society, and to empower Quebec and certain other Canadian regions to veto changes to the federal constitution.  French-speaking Quebecois gradually replaced ethnic consciousness by allegiance to a &amp;quot;national state&amp;quot; on the territory of the province of Quebec.  The '''Parti Québécois''' (PQ) emerged as a dominant nationalist party, formed in 1968.&amp;lt;ref&amp;gt; See [http://www.thecanadianencyclopedia.com/index.cfm?PgNm=TCE&amp;amp;Params=A1ARTA0006123 article in ''Canada Encyclopedia'' (2000)]&amp;lt;/ref&amp;gt;  PQ succeeded in passing two important charters, the Québec Charter of Human Rights and Freedoms (1975)&amp;lt;ref&amp;gt; See [http://www.thecanadianencyclopedia.com/index.cfm?PgNm=TCE&amp;amp;Params=A1ARTA0009340 article at ''Canadian Encyclopedia'' (2000)]&amp;lt;/ref&amp;gt;, and Bill 101, Charte de la langue française (1977)&amp;lt;ref&amp;gt; See [http://www.thecanadianencyclopedia.com/index.cfm?PgNm=TCE&amp;amp;Params=A1ARTA0000744 article at ''Canadian Encyclopedia'' (2000)]&amp;lt;/ref&amp;gt;, marked this significant evolution of Quebecois collective identity. Bill 101 made French the official language of the government and of the courts in Quebec; more controversially it made French the normal language of the workplace, of instruction, of communications, of commerce and of business. Education in French became compulsory for immigrants, even those from other Canadian provinces. The failure of the 1980 referendum on independence, and the 1982 economic crisis, led to the return to power of Robert Bourassa's Liberals in 1986. &lt;br /&gt;
&lt;br /&gt;
The national government in Ottawa refused to countenance independence. Under the leadership of Prime Minister [[Pierre Trudeau]]&amp;lt;ref&amp;gt; See [http://www.biographi.ca/EN/ShowBio.asp?BioId=42553&amp;amp;query=quebec ''Dictionary of Canadian Biography''] &amp;lt;/ref&amp;gt;, himself a leader in the Quiet Revolution, Ottawa countered with the concept of a single Canadian nation. Trudeau's actions culminated with the 1982 Constitution and the national Charter of Rights and Freedoms, which Quebec never endorsed and still is considered illegitimate by many Quebecers. The root problem is that Canada, as it is conceived by Anglophone Canadians, does not seem compatible with an enduring Quebec identity.&amp;lt;ref&amp;gt; Louis Balthazar, &amp;quot;Canada in the Setting of the New Nationalism &lt;br /&gt;
Quebec and the Ideal of Federalism,&amp;quot; ''Annals of the American Academy of Political and Social Science,''  Vol. 538, Being and Becoming Canada. (Mar., 1995), pp. 40-53. [http://links.jstor.org/sici?sici=0002-7162%28199503%29538%3C40%3AQATIOF%3E2.0.CO%3B2-N in JSTOR]&amp;lt;/ref&amp;gt;&lt;br /&gt;
&lt;br /&gt;
====Quiet Revolution: Social upheaval====&lt;br /&gt;
In social terms, the [[Quiet Revolution]] undercut the authority of the Catholic Church in taking away the schools and indeed the unquestioned authority of parish priests. The Union Nationale, the political party of Duplessis, together with the Catholic clergy, had actively propagated an ideology of conservatism: the Quebecois were destined to be peasants, to guarantee the survival of the Catholic religion and of the French language in North America.  Gauvreau (2005) however reveals also a positive role that minority elements of the Church played in the origins of Quebec's Quiet Revolution. He argues that Catholic youth movements played a major positive role in the origin of the most profound of Quebec's multiple &amp;quot;quiet revolutions,&amp;quot; beginning with the Catholic youth movements in the 1930s. They introduced &amp;quot;personalism&amp;quot;, a philosophical movement from France that was a kind of neo-Thomism.  In creating an active youth movement reformers inside the Church in effect repudiated much of the historic traditionalism of a peasant society, such as patriarchal families and sexuality focused solely on producing large families rather than companionate marriages.&amp;lt;ref&amp;gt; Michael Gauvreau, &amp;quot;From Rechristianization to Contestation: Catholic Values and Quebec Society, 1931-1970,&amp;quot; ''Church History,'' Vol. 69, No. 4. (Dec., 2000), pp. 803-833 [http://links.jstor.org/sici?sici=0009-6407%28200012%2969%3A4%3C803%3AFRTCCV%3E2.0.CO%3B2-Q in JSTOR]; &amp;lt;/ref&amp;gt;&lt;br /&gt;
&lt;br /&gt;
The exodus from Catholicism began by 1960, with church attendance in Montreal plunging in half in the decade of the 1960s, with even faster declines in rural parishes. Young couples rejected the Church's renewed opposition to birth control.  The Quebec independence movement focused on language  and culture, and no longer saw Quebec as the stronghold of Catholicism. Once having the developed world's highest birth rate in the 20th century, Francophones of Quebec now have a birth rate akin to Anglophones and other &amp;quot;slow/low or no growth&amp;quot; Western countries.&lt;br /&gt;
&lt;br /&gt;
The Parent Report on education in the province of Quebec (1963-66) was a key part of the Quiet Revolution that modernized and democratized education in Quebec. The report's attempt at democratizing manifested itself through its recommendations to open access to all levels of education; to create the Ministry of Education as a central authority responsible for all aspects of education; to replace local, religion-based educational authorities with local and regional authorities whose members would be elected directly by the parents rather than the general public; and to reorganize education finance in order to make it more equal. The article assesses the degree to which these recommendations were implemented.&lt;br /&gt;
&lt;br /&gt;
The Quiet Revolution moved the socialization of youth from private and social milieus, primarily the Church and family, to the public sphere, shaped by government policy, resulting in a more self-conscious socialization process. This process includes an emphasis on a shared francophone history and culture and on the importance of the French language to that culture. With new challenges to the institutionalization of the société distincte the state increasingly operates as a key agent of socialization.&lt;br /&gt;
&lt;br /&gt;
====Politics====&lt;br /&gt;
On May 20th, 1980 a separatist government held a referendum on declaring independence from Canada.  This was defeated by a 60% to 40% vote. A second referendum was held on October 31st, 1995 and saw the separatist side lose again, but by less than two percentage points (49% vs. 51%, a very close margin) identicated how far the Quebec separatist cause has nearly ended the 128-year old dominion of Canada.  &lt;br /&gt;
&lt;br /&gt;
In the 1993 national elections the Progressive Conservative Party collapsed and the official opposition became the avowedly separatist '''Bloc Québécois''', a new party formed in 1991 for the national parliament.&amp;lt;ref&amp;gt; See [http://www.thecanadianencyclopedia.com/index.cfm?PgNm=TCE&amp;amp;Params=A1ARTA0000829 article at ''Canadian Encyclopedia'' (2000)]&amp;lt;/ref&amp;gt; Inside Quebec the PQ regained power in 1994 under the resolutely nationalist leader Jacques Parizeau, and called for a referendum in 1995 it was convinced would lead to immediate independence. Preparations were made for diplomatic recognition and an army, but the &amp;quot;no&amp;quot; votes prevailed by 1%, largely because of the intense opposition of non-Francophones.&amp;lt;ref&amp;gt; See [http://www.thecanadianencyclopedia.com/index.cfm?PgNm=TCE&amp;amp;Params=A1ARTA0010730 article at ''Canadian Encyclopedia'' (2000)], and Gregory S. Mahler, &amp;quot;Canadian Federalism and the 1995 Referendum: a Perspective from Outside of Quebec.&amp;quot; ''American Review of Canadian Studies'' 1995 25(4): 449-476. Issn: 0272-2011 &amp;lt;/ref&amp;gt;&lt;br /&gt;
&lt;br /&gt;
The separatists were narrowly defeated in the 30 October 1995 referendum by 53,500 votes. Anglophones (English-speakers) and immigrants voted &amp;quot;no&amp;quot; as they vigorously sought to maintain Quebec's allegiance to the Canadian government. Francophones, using language with racial undertones, continue to foster the cause of an independent Quebec. Led by charismatic Lucien Bouchard, the separatists displayed an insensitivity toward those outside their ethnic group and ignored the difficulties independence would place on the debt-ridden, economically depressed province.&amp;lt;ref&amp;gt; J. A. S. Evans, &amp;quot;The Present State of Canada.&amp;quot; ''Virginia Quarterly Review'' 1996 72(2): 213-225. Issn: 0042-675x Fulltext: [[Ebsco]]&amp;lt;/ref&amp;gt;&lt;br /&gt;
&lt;br /&gt;
===Economy===&lt;br /&gt;
Before the 1960s the business and banking of Montreal and smaller cites was Anglophones; but by 2000 the business community was largely Francophone, particularly in management and the elite.  Some large corporations relocated their headquarters to Toronto and retained their Anglophone character.  Globalization strengthened the use of French. Foreign investment in new business increased, but the majority of foreign investment was in existing businesses. The provincial government implemented policies that supported successful exporting as well as other measures to stimulate an entrepreneurial business class.  The Quebec government established offices across the U.S. to promote trade, direct investment and tourism. The Parti Québécois has always experienced a lack of American support in its struggle for sovereignty, especially during the [[Bill Clinton]] administration in the 1990s. Agriculture, mining, and forestry declined, however.&amp;lt;ref&amp;gt; Joseph Lemay, &amp;quot;The Impact of the Quiet Revolution: the Business Environment of Smaller Cities and Regions of Quebec 1960-2000.&amp;quot; ''Québec Studies'' 2002-03 (34): 19-30. Issn: 0737-3759; William F. Averyt, &amp;quot;Quebec's Economic Development Policies, 1960-1987: Between Étatisme and Privatisation.&amp;quot; ''American Review of Canadian Studies'' 1989 19(2): 159-175. Issn: 0272-2011  &amp;lt;/ref&amp;gt;&lt;br /&gt;
&lt;br /&gt;
== Current situation ==&lt;br /&gt;
The Quebec secession issue and how the Canadian parliament made deals to keep Quebec intact with bribery and corruption, was part of the country's 2006 parliamentary crisis rocked Canada's core on being the most stable democracy in the world, leading the resignation of the entire parliament and several hundreds of politicial officals. The Parti Quebecois continued to speak of threats of secession with less public support in the last 5 years and declines well in the 2010's. &lt;br /&gt;
&lt;br /&gt;
Most Quebecers and Francophones in Canada no longer support any idea of an independent Quebec from Canada, with the majority suggest special autonomous status similar to the establishment of the Inuit majority territory of [[Nunavut]] in 1999. The Canadian government promotes an idea of multiculturalism and preserved diversity known as the &amp;quot;cultural mosaic&amp;quot; of anyone can preserve their own cultural, ethnic and racial distinction. When applied, that means Francophones will remain a &amp;quot;separate but equal&amp;quot; as well a not-so-assimilated and perhaps back to being marginalized minority within an Anglo/British descent-dominant society. &lt;br /&gt;
&lt;br /&gt;
Quebec's urban core, Montreal is no longer a mostly Francophone, nor bilingual city, it is now home to a high percentage of immigrants from around the world and ethnic groups of European descent, whom oppose Quebec separatist causes and policies. It is believed separatists such as leader Rene Levisque hold racist, nativist or xenophobe tendencies, such as incidents and acts of Anti-semitism towards the province's sizable Jewish population, and the obsession with ethnocultural purity of French-Canadian &amp;quot;blood&amp;quot; (or references from Quebecois militants of their people belong to a &amp;quot;Nordique&amp;quot;/&amp;quot;Gaullique&amp;quot;/&amp;quot;Latine&amp;quot; race) falls in the line of racial nationalism, has lost credibility and respect among politically active Francophones and Quebecers alike.         &lt;br /&gt;
&lt;br /&gt;
==Bibliography==&lt;br /&gt;
===Surveys===&lt;br /&gt;
* [http://www.biographi.ca/EN/ ''The Dictionary of Canadian Biography''] (1966-2006), thousands of scholarly biographies of notables who died by 1930&lt;br /&gt;
* [http://www.thecanadianencyclopedia.com/index.cfm?PgNm=TCESubjects&amp;amp;Params=A1 ''Canadian Encyclopedia'' (2008)] reliable detailed encyclopedia, on-line free&lt;br /&gt;
* Armstrong, Robert. ''Structure and Change: An Economic History of Québec'' (1984)&lt;br /&gt;
* Dickinson, John Alexander, and Brian Young. ''A Short History of Quebec'' (2003) [http://www.amazon.com/Short-History-Quebec-Alexander-Dickinson/dp/0773524509/ref=pd_bbs_7?ie=UTF8&amp;amp;s=books&amp;amp;qid=1199373095&amp;amp;sr=8-7 excerpt and text search] &lt;br /&gt;
* Eccles, W. J.  ''The Canadian Frontier, 1534-1760'' (1983) [http://www.questia.com/PM.qst?a=o&amp;amp;d=10657323 online edition]&lt;br /&gt;
* Heintzman, Ralph. &amp;quot;The Political Culture of Quebec, 1840-1960,&amp;quot; ''Canadian Journal of Political Science / Revue canadienne de science politique,'' Vol. 16, No. 1. (Mar., 1983), pp. 3-59. [http://links.jstor.org/sici?sici=0008-4239%28198303%2916%3A1%3C3%3ATPCOQ1%3E2.0.CO%3B2-M in JSTOR]&lt;br /&gt;
* Lanctot, Gustave. ''A History of Canada'' 3 vol Toronto. 1963. [http://www.questia.com/PM.qst?a=o&amp;amp;d=3115015 Volume One: From its Origins to the Royal Régime, 1663; online], [http://www.questia.com/PM.qst?a=o&amp;amp;d=98311761 Volume Two: From the Royal Régime to the Treaty of Utrecht, 1663-1713, online] &lt;br /&gt;
* Linteau, Paul-André, René Durocher, Jean-Claude Robert, and Robert Chodos. ''Quebec: A History 1867-1929'' (1983) ''Quebec Since 1930'' (1991), standard 2 vol textbook. &lt;br /&gt;
*  Moogk, Peter. ''La Nouvelle France: The Making of French Canada a Cultural History'' (2000) to 1763 [http://www.questia.com/library/book/la-nouvelle-france-the-making-of-french-canada-a-cultural-history-by-peter-moogk.jsp online edition]&lt;br /&gt;
* Trofimenkoff, Susan Mann. ''Dream of Nation: A Social and Intellectual History of Quebec'' (1982)&lt;br /&gt;
** Mann, Susan Mann. ''Dream of Nation: A Social and Intellectual History of Quebec'' (2nd ed, 2009)&lt;br /&gt;
*  Wade, Mason. ''The French Canadians, 1760-1945'' (1955), standard history, 1136pp [http://www.questia.com/PM.qst?a=o&amp;amp;d=8474052 online edition]&lt;br /&gt;
* Young, Brian and Dickinson, John A.  ''A Short History of Quebec: A Socio-Economic Perspective.'' (3rd ed. 2002. 238 pp.&lt;br /&gt;
&lt;br /&gt;
===Before 1867===&lt;br /&gt;
* Brecher, Frank W. ''Losing a Continent: France's North American Policy, 1753-1763'' (1998) [http://www.amazon.com/Losing-Continent-American-1753-1763-Contributions/dp/0313307865/ref=sr_1_1?ie=UTF8&amp;amp;s=books&amp;amp;qid=1205993021&amp;amp;sr=1-1 excerpt and text search]&lt;br /&gt;
* Creighton, Donald G. ''The Commercial Empire of the St. Lawrence, 1760-1850'' (1937) [http://www.questia.com/read/96753630?title=The%20Commercial%20Empire%20of%20the%20St.%20Lawrence%2c%201760-1850 online edition]&lt;br /&gt;
* Dechêne, Louise. ''Habitants and Merchants in Seventeenth-Century Montreal'' (1974; English ed. 2003), highly influential study from [[Annales School]]&lt;br /&gt;
* Egnal, Marc.  ''Divergent Paths: How Culture and Institutions Have Shaped North American Growth.'' (1996). 304 pp.  economic historian compares Quebec to U.S. 1750-1850&lt;br /&gt;
* Gossage, Peter.  ''Families in Transition: Industry and Population in Nineteenth-Century Saint-Hyacinthe.'' (1999). 299 pp.  &lt;br /&gt;
* Greer, Allan ''The people of New France'' (1997)&lt;br /&gt;
* Greer, Allan. ''The patriots and the people: the rebellion of 1837 in rural Lower Canada'' (1993)&lt;br /&gt;
* Greer, Allan. ''Peasant, Lord and Merchant: Rural Society in Three Quebec Parishes, 1740- 1840.'' (1985)&lt;br /&gt;
* Innis, Harold A. ''The Fur Trade in Canada'' (1930)&lt;br /&gt;
* Jaenen, Cornelius. ''Friend and Foe'' (1976) brief survey of French-Indian relations in the 16th &amp;amp; 17th centuries.&lt;br /&gt;
*  Manning, Helen Taft; ''The Revolt of French Canada, 1800-1835: A Chapter of the History of the British Commonwealth'' (1962) [http://www.questia.com/library/book/the-revolt-of-french-canada-1800-1835-a-chapter-of-the-history-of-the-british-commonwealth-by-helen-taft-manning.jsp online edition]&lt;br /&gt;
*  Miquelon, Dale. ''New France, 1701-1744: A Supplement to Europe'' (1989)&lt;br /&gt;
*  Moogk, Peter. ''La Nouvelle France: The Making of French Canada a Cultural History'' (2000) to 1763 [http://www.questia.com/library/book/la-nouvelle-france-the-making-of-french-canada-a-cultural-history-by-peter-moogk.jsp online edition]&lt;br /&gt;
* Ouellet, Fernand. ''Lower Canada, 1791-1840: Social Change and Nationalism'' (1980), synthesis by leading scholar&lt;br /&gt;
*  Pritchard, James.  ''In Search of Empire: The French in the Americas, 1670-1730.'' (2004). 484 pp.  includes Louisiana, the Caribbean, etc.&lt;br /&gt;
* Trudel, Marcel. ''The Beginnings of New France 1524-1663'' (1973)&lt;br /&gt;
* Wrong, George McKinnon. ''The Fall of Canada: A Chapter in the History of the Seven Years' War'' (1914), 272pp [http://books.google.com/books?id=KfJBAAAAIAAJ&amp;amp;printsec=frontcover&amp;amp;dq=intitle:history+intitle:canada&amp;amp;lr=&amp;amp;num=30&amp;amp;as_brr=1 full text online]  &lt;br /&gt;
* Young, Brian, ''George-Etienne Cartier: Montreal bourgeois'' (1981)&lt;br /&gt;
&lt;br /&gt;
===Since 1867===&lt;br /&gt;
* Armstrong, Elizabeth H. ''The Crisis of Quebec, 1914-1918'' (1937) &lt;br /&gt;
* Betcherman, Lita-rose ''Ernest Lapointe: Mackenzie King's Great Quebec Lieutenant'' (2002) 438pp &lt;br /&gt;
*  Behiels, Michael D. ''Prelude to Quebec's Quiet Revolution: Liberalism Versus Neo-Nationalism, 1945-1960'' (1985) &lt;br /&gt;
* Black, Conrad.  ''Duplessis.'' (1977). 743 pp.  &lt;br /&gt;
* Bothwell, Robert.  ''Canada and Quebec: One Country, Two Histories.'' (1995). 269 pp. &lt;br /&gt;
* Clarkson, Stephen,  and Christina McCall. ''Trudeau and our times'' (2v., 1990–94)&lt;br /&gt;
* Cohen, Andrew, and J. L. Granatstein, eds. ''Trudeau's shadow: the life and legacy of Pierre Elliott Trudeau''. (1999). &lt;br /&gt;
* Couture, Claude,  and Vivien Bosley. ''Paddling with the Current: Pierre Elliott Trudeau, Etienne Parent, Liberalism, and Nationalism in Canada'' (1998)&lt;br /&gt;
*  Gagnon, Alain-G., ed. ''Quebec, State and Society'' (3rd ed. 2004) 500pp; readings by experts&lt;br /&gt;
*  Gagnon, Alain-G. and Montcalm, Mary Beth.  ''Quebec beyond the Quiet Revolution.'' (2000) 221 pp.  &lt;br /&gt;
* Gauvreau, Michael. ''The Catholic Origins of Quebec's Quiet Revolution, 1931-1970'' (2005)&lt;br /&gt;
* Grace, Robert J.  ''The Irish in Quebec: An Introduction to the Historiography.'' (1992)&lt;br /&gt;
* Langlois, Simon, ed.  ''Recent Social Trends in Quebec, 1960-1990.'' (1992). 606 pp.  &lt;br /&gt;
* McRoberts, Kenneth. ''Quebec: Social Change and Political Crisis.'' (1988). &lt;br /&gt;
* Neatby, H. Blair. ''Laurier and a Liberal Quebec: A Study in Political Management'' (1973) [http://www.questia.com/PM.qst?a=o&amp;amp;d=8104462 online edition]&lt;br /&gt;
* Quinn, Herbert F. ''The Union Nationale: A Study in Quebec Nationalism'' (1963) 254 pgs. [http://www.questia.com/read/2983146?title=The%20Union%20Nationale%3a%20A%20Study%20in%20Quebec%20Nationalism online edition]&lt;br /&gt;
* Robinson, Gertrude.  ''Constructing the Quebec Referendum: French and English Media Voices.'' (1998). 262 pp.  &lt;br /&gt;
*  Saywell, John. ''The Rise of the Parti Québécois 1967-76'' (1977) [http://www.questia.com/PM.qst?a=o&amp;amp;d=1347933 online edition]&lt;br /&gt;
* Stevenson, Garth.  ''Community Besieged: The Anglophone Minority and the Politics of Quebec.'' (1999). 363 pp.  &lt;br /&gt;
* Thomson, Dale C.  ''Jean Lesage and the Quiet Revolution.'' (1984). 501 pp.&lt;br /&gt;
*  Young, Robert A.  ''The Struggle for Quebec: From Referendum to Referendum?'' (1999). 210 pp. &lt;br /&gt;
&lt;br /&gt;
===Montreal===&lt;br /&gt;
see also [[Montreal]]&lt;br /&gt;
&lt;br /&gt;
* Atherton, William Henry. ''Montreal, 1535-1914'' (1914) [http://books.google.com/books?id=RT1KUs2ax0sC&amp;amp;dq=intitle:montreal+date:1900-1922&amp;amp;lr=&amp;amp;num=30&amp;amp;as_brr=1&amp;amp;source=gbs_summary_s&amp;amp;cad=0 complete text online] &lt;br /&gt;
* Baillargeon, Denyse. ''Making Do: Women, Family and Home in Montreal during the Great Depression.'' (1999). 232 pp.  &lt;br /&gt;
* Germain, Annick and Damaris, Rose. ''Montréal: The Quest for a Metropolis'' (2000). 306 pp.  &lt;br /&gt;
&lt;br /&gt;
===Historiography===&lt;br /&gt;
* Gagnon, Serge.  ''Quebec and Its Historians, 1840-1920.'' (1982). 161 pp.  &lt;br /&gt;
* Havard, Gilles, and Cécile Vidal, &amp;quot;Making New France New Again: French historians rediscover their American past,&amp;quot; ''Common-Place'' (July 2007) v 7 #4 [http://www.common-place.org/vol-07/no-04/harvard/ online version]&lt;br /&gt;
* Ouellet, Fernand. ''Economy, class &amp;amp; nation in Quebec: Interpretive essays'' (1991), historiography &lt;br /&gt;
* Rudin, Ronald. ''Making History in Twentieth-Century Quebec'' (1997) [http://books.google.com/books?hl=en&amp;amp;lr=&amp;amp;id=Bh5dDMnmFdQC&amp;amp;oi=fnd&amp;amp;pg=PR9&amp;amp;dq=historiography+quebec&amp;amp;ots=qc1xuagw7u&amp;amp;sig=jy5eKg_vKpxz_0NKEdvWnGQ8EKM excerpts and text search]&lt;br /&gt;
*  Vidal, Cécile. &amp;quot;The Reluctance of French Historians to Address Atlantic History,&amp;quot; ''The Southern Quarterly'' 43:4 (2006): 153-189;&lt;br /&gt;
&lt;br /&gt;
===Primary sources===&lt;br /&gt;
* Cameron, David R., ed.  ''The Referendum Papers: Essays on Secession and National Unity.'' (1999). 430 pp &lt;br /&gt;
* Cook, Ramsay, ed. ''French-Canadian Nationalism: An Anthology'' (1969) &lt;br /&gt;
* Lamonde, Yvan and Corbo, Claude, eds. ''Le Rouge et le Bleu: Une Anthologie de la Pensée Politique au Québec de la Conquête à la Révolution Tranquille'' (1999). 576 pp.  &lt;br /&gt;
* Lévesque, René. &amp;quot;For an Independent Quebec.&amp;quot; ''Foreign Affairs'' 1976 54(4): 734-744. The author was president of the Parti Québécois. Issn: 0015-7120 Fulltext: [[Ebsco]]&lt;br /&gt;
* [http://faculty.marianopolis.edu/c.belanger/quebechistory/docs/index.htm Primary sources--texts]&lt;br /&gt;
* [http://faculty.marianopolis.edu/c.belanger/quebechistory/stats/index.htm Primary sources--statistics]]&lt;br /&gt;
== External Links ==&lt;br /&gt;
* [http://www.bonjourquebec.com/ Quebec Tourism]&lt;br /&gt;
&lt;br /&gt;
====Notes====&lt;br /&gt;
&amp;lt;References/&amp;gt;&lt;br /&gt;
&lt;br /&gt;
&lt;br /&gt;
[[Category:Canadian Provinces]]&lt;br /&gt;
[[Category:Canadian History]]&lt;br /&gt;
[[category:Quebec]]&lt;br /&gt;
[[category:Canada]]&lt;/div&gt;</summary>
		<author><name>Getitstraight</name></author>
	</entry>
	<entry>
		<id>https://www.conservapedia.com/index.php?title=Quebec&amp;diff=732735</id>
		<title>Quebec</title>
		<link rel="alternate" type="text/html" href="https://www.conservapedia.com/index.php?title=Quebec&amp;diff=732735"/>
		<updated>2009-12-15T12:35:40Z</updated>

		<summary type="html">&lt;p&gt;Getitstraight: /* Duplessis era */&lt;/p&gt;
&lt;hr /&gt;
&lt;div&gt;'''Quebec''' ('''Québec''' in the French language)  is the largest [[province]] in [[Canada]] geographically, and the second most populous after [[Ontario]]. The English name is  Quebec.  The capital is [[Québec City]] and the largest city is [[Montreal|Montréal]] (Montreal).  Quebec entered Confederation in 1867 and has a total area of 1,540,680 km&amp;lt;sup&amp;gt;2&amp;lt;/sup&amp;gt;.  The population of Quebec was 7,546,131 in 2006, approximately 23.4% of the national total.&amp;lt;ref&amp;gt;[http://canadaonline.about.com/cs/provinces/p/quebecfacts.htm Canadaonline]&amp;lt;/ref&amp;gt;  &lt;br /&gt;
&lt;br /&gt;
Quebec traces its roots to French colonization of North America prior to the British conquest of Canada in 1760 during the [[French and Indian Wars]].  Quebec still retains a unique French-language culture, although it has had little connection with France since the conquest. The &amp;quot;[[Quiet Revolution]]&amp;quot; of the 1960s dramatically changed the province; it modernized rapidly and the Catholic Church lost much of its innfluence, along with a large portion of its membership. A new sense of French nationalism emerged, calling for an independent nation, and meanwhile forcing out most of the great business and banking corporations that were run by English Canadians (they moved to [[Toronto]]).&lt;br /&gt;
&lt;br /&gt;
The official language of the province is [[French]], although many residents are bilingual, speaking both French and [[English]]. Laws and regulations must be written in both English and French as per the Constitution Act of 1867. The provincial government has severely restricted the use of English in public documents, signage and schools. The French only provincial laws enacted in 1974 and 1977 was thought to violate the Canadian government's bilingual policy, a major tradition in the country's history of the Francophone (or French-speaking) presence, for all its' 10 provinces and territories to be equally printed in English and French.  &lt;br /&gt;
&lt;br /&gt;
==Economy==&lt;br /&gt;
The per capita provincial income in 2001 was $28,756 (Cdn).&amp;lt;ref&amp;gt;[http://www.dec-ced.gc.ca/Complements/Publications/ADT2003/en/2.html The Economy of Quebec and its Regions]&amp;lt;/ref&amp;gt;.  This has lagged behind the overall growth of Canada, in part because of the successive separatist governments who did not create a stable environment and their policies of large government intervention.  The economy has a large aerospace and manufacturing sector, however mineral extraction and forestry also play a large role.&lt;br /&gt;
&lt;br /&gt;
==Recent history since 2000==&lt;br /&gt;
The separatist movement has waned recently, and since 2003 Québec has been governed by a pro-federalist party.   On March 26, 2007, the Liberal Party of Québec, led by [[Jean Charest]], was elected to a minority government, with Mario Dumont's Action Démocratique Québec forming the official opposition. The former official opposition, the Parti Québecois led by André Boisclair, finished the election in third place.&lt;br /&gt;
&lt;br /&gt;
==History==&lt;br /&gt;
The '''history of Quebec''' stretches from the French explorers and settlers of the 17th century to a modern secular province of Canada in the 21st century that stresses a commitment to the French language and asks whether it should be independence of [[Canada]].  The official name is &amp;quot;Quebec&amp;quot; since Confederation in 1867; previous names include &amp;quot;[[New France]],&amp;quot; (1534 to 1763), &amp;quot;Province of Quebec&amp;quot; (1763-91), &amp;quot;Lower Canada&amp;quot; (1791-1841), and &amp;quot;Canada East&amp;quot; in the Province of Canada (1841-67). From 1783 to 1867 it was part of the [[British Empire]] informally called '''British North America.'''&amp;lt;ref&amp;gt; Along with Nova Scotia, Cape Breton (annexed to Nova Scotia in 1820), Upper Canada (Ontario),  St John's Island (Prince Edward Island), Newfoundland, the Hudson's Bay Company Territories, and some land belonging directly to the Crown.&amp;lt;/ref&amp;gt;&lt;br /&gt;
&lt;br /&gt;
===New France===&lt;br /&gt;
For a history of Quebec prior to 1763, see [[New France]].&lt;br /&gt;
&lt;br /&gt;
===British Colonial rule===&lt;br /&gt;
The Anglo-French imperial rivalry, particularly the [[French and Indian War]] of 1754-1763, (the [[Seven Years War]]) found France and and Britain at war yet again. The key to control of North America was the fortress at Quebec, which the British were determined to capture. In 1759 Major General James Wolfe, exploiting Britain's superior navy, seized Quebec City after a long and destructive siege. Montreal surrendered in 1760, and three years later the Treaty of Paris transferred New France to British control.&lt;br /&gt;
&lt;br /&gt;
The British renamed the colony the Province of Quebec as British officials replaced royal officials who returned to France. Otherwise there was little change. Merchants prospered in the towns, while the seigneurs as a class declined slightly. The habitants prospered for they had a hungry new market for their wheat in London. A few sent sent their sons to the seminaries in Quebec and Montreal or to the collèges classiques. These private schools, established after 1800, prepared young men for careers as priests, teachers, lawyers, and doctors, thereby creating for the first time an intellectual class that proved central to Quebec's political development. Some French Canadians took minor government posts; most remained in agriculture. Entrepreneurial immigrants from America and England came to monopolize trade and commerce, which centered in Quebec City and Montreal.&lt;br /&gt;
&lt;br /&gt;
London's plan was to assimilate the 80,000 or so French-speaking Canadiens, attract English settlers from America, introduce English laws and procedures, create freehold tenure (by which farmers would own land not merely rent it), impose anti-Catholic oaths, and set up an elected legislature. But the Americans did not arrive and the French wanted no part of British legal or political forms. The first governor, Sir James Murray, recognized reality, allowed Mgr Jean-Olivier Briand to become the Catholic bishop (1766) and provided lower courts where Canadiens could be jurors and lawyers.&lt;br /&gt;
&lt;br /&gt;
A central theme in French Canadian historiography, especially as developed by the scholar Abbe [[Lionel Groulx]] in the mid-20th century, was the British Conquest of 1759. France abandoned Quebec, and rejected its own past by its anti-Catholic [[French Revolution]]. The Quebeckers became victims of British oppression and were targeted for assimilation. The short and long range goals of the people became simply &amp;quot;La Survivance&amp;quot;, the survival of the nation. Groulx argues the energies of the people had to be fully mobilized for this struggle, with the Church taking the lead as an anti-colonial and passive resistance movement dedicated to the preservation of the true religion in North America.&amp;lt;ref&amp;gt; See Ronald Rudin, ''Making History in Twentieth-Century Quebec.'' (1997). ch 1&amp;lt;/ref&amp;gt;&lt;br /&gt;
&lt;br /&gt;
====Quebec Act, 1774====&lt;br /&gt;
{{main|Quebec Act}}&lt;br /&gt;
&lt;br /&gt;
In 1774 the British Parliament, threatened by restless American colonies, sought Canadiens' loyalty by passing the [[Quebec Act]]. It became the Magna Carta of French-Canadian liberties, for it guaranteed basic rights, with an oath of loyalty to the Crown replacing the anti-Catholic oaths. The Roman Catholic Church gained official recognition, and the the Act enabled it legally to collect the tithe (a 10% tax on farm produce). Government was vested in a governor and a legislative council, which had full power of internal legislation and taxation. The French civil law was restored in place of English common law, although English criminal law was retained. In addition, the French language received official approval. Finally, the boundaries of Quebec were extended to the Ohio and Mississippi rivers. British concessions strengthened conservative Canadiens and made them loyal to the British Crown at the moment when revolution was sweeping the American colonies. Indeed, the Americans were especially angry with the Quebec Act because it gave Catholics generous new rights while Britain was cutting back on the rights of Americans. &lt;br /&gt;
&lt;br /&gt;
When the Americans went to war with Britain in 1775 they called upon Canadians to revolt, and sent small armies in 1775-76 to remove British power. Many habitants sympathized with the Americans and formed regiments that fought under [[George Washington]]. Others supported the British; most remained neutral.  The British repulsed the Americans, who retreated home.  Quebec then became a base for the invasion of New York that was decisively defeated with the surrender of the main British army at Saratoga in 1777.&lt;br /&gt;
&lt;br /&gt;
====Loyalists settle the Eastern townships====&lt;br /&gt;
After the victory of the American Revolution, 50,000 or so [[Loyalists]] (American colonists loyal to the British Crown), migrated north to Canada. They brought along several thousand black slaves, for slavery was legal until 1833. Most Loyalists went to Nova Scotia and New Brunswick, but about 6,000 arrived in Quebec, especially in the &amp;quot;Eastern townships&amp;quot; south of Montreal.&amp;lt;ref&amp;gt; See article in [http://www.thecanadianencyclopedia.com/index.cfm?PgNm=TCE&amp;amp;Params=A1ARTA0002491 ''Canadian Encyclopedia'' (2008)]&amp;lt;/ref&amp;gt; Their demands for a separate colony and English law led to the division of 1791, with ''Upper Canada&amp;quot; (later Ontario) separated from Quebec, which became '''Lower Canada'''.&lt;br /&gt;
&lt;br /&gt;
The Anglican Church launched a well-funded initiative to build churches and support missionaries in the Eastern townships, thereby building loyalty to the Empire. The are enjoys abundant rainfall, numerous water mill sites, accessible conifer forests, plentiful supplies of fire wood, good grazing land, and rich mineral deposits. However, the growing season for crops is short, and much of the soil is also generally thin and rocky. Most of the best land fell into the hands of absentee proprietors by 1800, and they fought incessantly with squatters. Outside markets were relatively inaccessible before the arrival of the railway around 1850. The English-speaking agricultural and entrepreneurial elite began to transfer its capital and skills westward, replaced by French speaking farmers and Irish Catholics fleeing the Potato Famine in the 1840s.  The &amp;quot;bonne entente theory&amp;quot; of sociologist Leon Gerin argues that the new Francophone arrivals were influenced by their enterprising and independent-minded Yankee neighbours. By 1870 Anglophones were a majority in Quebec alike the rest of Canada (only one million Francophones in the dominion when it was formed in 1867), and by the 21st century only 10% of Quebecers are Anglophone (and most of them are Irish). In the 1840s, school reforms required compromise with the strong localist traditions of the Eastern Townships region. The inhabitants displayed strong lingering American traditions. Local fund-raising for schools was a hotly contested issue throughout the 1840s, with many prominent citizens actively opposing levying taxes for that purpose. School taxes diminished the role of affluent individuals who supported local schools and made possible the subsidization of poorer, neighbouring schools. Educational control remained local despite legislation enacted in 1846, which repealed prior acts and required school commissioners to assess property.&amp;lt;ref&amp;gt; J. I. Little, ''State and Society in Transition: The Politics of Institutional Reform in the Eastern Townships 1832-1852.'' (1997)&amp;lt;/ref&amp;gt; In the late 1840s Yankees felt that union with the United States would end their economic isolation and stagnation as well as remove them from the growing threat of French-Canadian political domination. Leading proponents of this genuinely bipartisan movement were careful not to appear disloyal to Britain, however, and they actively discouraged popular protest at the local level. Fearful of American-style democracy, the local elite also expressed revulsion toward American slavery and militaristic expansionism. Consequently, the movement died out in the Eastern Townships as it did in Montreal after Britain expressed its official disapproval and trade with the United States began to increase thanks to the opening of the [[Grand Trunk Railway]].&amp;lt;ref&amp;gt;J. I. Little, &amp;quot;The Short Life of a Local Protest Movement: the Annexation Crisis of 1849-50 in the Eastern Townships.&amp;quot; ''Journal of the Canadian Historical Association'' 1992 3: 45-67. Issn: 0847-4478 [http://www.erudit.org/revue/jcha/1992/v3/n1/031044ar.pdf online edition] &amp;lt;/ref&amp;gt;&lt;br /&gt;
&lt;br /&gt;
Besides the Eastern townships, the western portions of Quebec (which later became Ontario) were attractive to many thousands of nonpolitical [[Yankees]] from New England. Most French habitants were content with their location along the St. Lawrence, and few moved west throughout the country. French-Canadian emigration to the USA occurred in the late 19th and early 20th centuries, with over 500,000 French Canadians moved south into New England, Midwest and Northern states. They were employed as miners, timbermen, factory workers, truck drivers and farmers whom sought a better life in the United States.&lt;br /&gt;
&lt;br /&gt;
====Catholic Church====&lt;br /&gt;
Hardy (2007) examines the period from 1760 to 1840, showing the Catholic Church at all times exerted considerable influence in parishes and that Catholic habitants were respectful of the demands of their faith. By 1800 the Church adopted new ways to transform religious practice. It received the state's support, and after 1840 it benefited from the support of elites that emerged from the failed rebellions. From that date forward, the Church was given responsibility for the public education system. Consequently, the school became the most effective way to indoctrinate the populace, disseminate Catholic values, and transmit the Church's new directions in religious practices. The religious culture that gradually emerged from this vast acculturation offensive was a direct result of the continuation and outcome of actions undertaken by the clergy during the first half of the 19th century. The new religious culture was defined by the respect of mandatory religious practices; the enticement of indulgences used to soften the fires of purgatory; the wealth of devotion and religious ceremonies, which now covered the entire year and dictated a rhythm to the social calendar; and the manifestation of faith through processions, pilgrimages, actions, postures, and behaviors, which were visible testimonies of faith. This behavioral model quickly became the norm during the second half of the 19th century, and any deviation from it brought the community's sharp disapproval.&amp;lt;ref&amp;gt;René Hardy, &amp;quot;Regards sur la Construction de la Culture Catholique Quebecoise au XIX Siecle,&amp;quot; ''Canadian Historical Review'' 2007 88(1): 7-40. Issn: 0008-3755 Fulltext: [[Ebsco]] &amp;lt;/ref&amp;gt;&lt;br /&gt;
&lt;br /&gt;
===Province within Canada===&lt;br /&gt;
Ignace Bourget, Bishop of Montreal from 1840 to 1876, played a central role in strengthening French Canadian culture once Quebec became part of the English-dominated Canadian Federation, at the same time assuring the Catholic Church a dominant position in French Canadian cultural identity.&amp;lt;ref&amp;gt; See [http://www.biographi.ca/EN/ShowBio.asp?BioId=39507&amp;amp;query=Bourget ''Dictionary of Canadian Biography''] &amp;lt;/ref&amp;gt; Deliberately drawing on Rome rather than France for inspiration, he presided over the expansion of the Church's activities in Quebec, seeking to make religion more accessible to the people through an emotional appeal. By helping to create a network of religious, social, and even economic institutions for the Quebecois, Bourget contributed to the emergence of a traditional culture in a modern, urban space which would define French Canadian identity until the Quiet Revolution at the end of the 1960s.&amp;lt;ref&amp;gt;Roberto Perin, &amp;quot;L'eglise et L'edification D'une Culture Publique au Quebec,&amp;quot; ''Etudes D'histoire Religieuse: Société Canadienne D'histoire De L'eglise Catholique'' 2001 67: 261-270. Issn: 0318-6172 &amp;lt;/ref&amp;gt;&lt;br /&gt;
&lt;br /&gt;
====Political culture====&lt;br /&gt;
From 1840 to 1873 Montreal politics were dominated by wealthy English Protestants who also participated in provincial and federal politics. From 1873 to 1914 was a transition period with French Canadians generally in the majority in the city council, and with the mayors drawn from a wider variety of backgrounds. A new political type emerged after 1914, his power based on popularity rather than wealth, on social appeal rather than status, who views politics as a career.&amp;lt;ref&amp;gt; Guy Bourassa, &amp;quot;Les Elites Politiques de Montreal: De L'Aristocratie a la Democratie,&amp;quot; ''The Canadian Journal of Economics and Political Science'' Vol. 31, No. 1. (Feb., 1965), pp. 35-51. [http://links.jstor.org/sici?sici=0315-4890%28196502%2931%3A1%3C35%3ALEPDMD%3E2.0.CO%3B2-R in JSTOR]&amp;lt;/ref&amp;gt;&lt;br /&gt;
&lt;br /&gt;
From 1867 to 1940, the Catholic Church played the primary role in Quebec in the development of both public education and family assistance, and the church actively promoted a virulent form of antistatism that opposed any government involvement in social affairs. A theological justification for antistatism explained that only the father, as head of his family, should be directly concerned with his family's welfare and with his children's education, which was controlled by the Catholic Church. Conservative politicians were content to ally themselves with the Church against any forms of liberal social interventionism. While there were some exceptions to the rule - primarily the social legislation passed by the Liberal government of Adélard Godbout during World War II - the role of the state did not really begin to change until 1945, when the national government of [[William Lyon Mackenzie King]] passed family assistance legislation.&amp;lt;ref&amp;gt; Ralph Heintzman, &amp;quot;The Political Culture of Quebec, 1840-1960,&amp;quot; ''Canadian Journal of Political Science'' Vol. 16, No. 1. (Mar., 1983), pp. 3-59. &amp;lt;/ref&amp;gt; &lt;br /&gt;
&lt;br /&gt;
While scholars often emphasize traditionalism, ruralism, and antistatism as the dominant factors of Quebec's political culture prior to the 1960s, some Quebecois embraced progressivism early in the 20th century. Municipal government reform, one of the hallmarks of the progressive movement, cropped up in Canada's largest city, Montreal. It was led by Anglophones and remnants of Quebec's Parti Rouges, but support for reform came from a wide section of Montreal's French-speaking population.&amp;lt;ref&amp;gt; Alan Gordon, &amp;quot;Ward Heelers and Honest Men: Urban Quebecois Political Culture and the Montreal Reform of 1909.&amp;quot; ''Urban History Review'' 1995 23(2): 20-32. Issn: 0703-0428 &amp;lt;/ref&amp;gt;&lt;br /&gt;
&lt;br /&gt;
The first decades of the 20th century saw an accelerated urbanization, which made anonymity possible and facilitated an escape from social constraints for those individuals who so wished.  Emigration to New England also offered a safety valve, as hundreds of thousands moved there permanently, finding work in the textile factories. This freedom from religious retribution and constraints played an important role and became a mitigating factor in the decline of the religious culture, a culture that slowly unraveled before being swept away by the Quiet Revolution.&lt;br /&gt;
  &lt;br /&gt;
====Duplessis era====&lt;br /&gt;
[[Maurice Duplessis]]&amp;lt;ref&amp;gt; See [http://www.thecanadianencyclopedia.com/index.cfm?PgNm=TCE&amp;amp;Params=A1ARTA0002468 biography at ''Canadian Encyclopedia'' (2000)]]&amp;lt;/ref&amp;gt;  was premier of Quebec during 1936-39 and 1944-59 and leader of the National Union Party (UN).  Until his death in 1959 he ran an authoritarianism government, with antilabor policies. He feared communism, cared little for industry, and promoted agriculture, which he considered a panacea for industrial evils. A Catholic and a French Canadian nationalist, he was a provincial conservative. &lt;br /&gt;
&lt;br /&gt;
The most prominent nationalist spokesman in the era was Lionel Groulx (1878-1967), a Catholic priest whose histories of Quebec presented a conservative mission for the province.&amp;lt;ref&amp;gt; See Susan Mann Trofimenkoff, &amp;quot;Lionel Groulx,&amp;quot; in  [http://www.thecanadianencyclopedia.com/PrinterFriendly.cfm?Params=A1ARTA0003472 ''Canadian Encyclopedia'' (2008)]&amp;lt;/ref&amp;gt; As professor of Canadian history at the Université de Montréal (1915-1949) he directly influenced the intellectual leaders of the era. The true Quebec, he argued, was based on the supremacy of the Church and family that challenged liberalism at all points. His organicist concept of the nation, in which the nation is understood as a &amp;quot;collective individual&amp;quot; with structured thought, brought Groulx to treat the individual as subordinate to the societal group. From this outlook, Groulx defended tradition and promoted a conception of education that aimed to foster the development of the national feeling of belonging. His conception of the state was also antiliberal, particularly because it rejected the distinction between the political and religious spheres.  Groulx found Duplessis distasteful, and welcomed the economic developments of the Quiet Revolution, realizing too late that it would destroy the Church's central role.&lt;br /&gt;
&lt;br /&gt;
In the 1940's, the Catholic-dominated provincial government went after a small growing religious sect, [[Jehovah's Witnessess]] for their political neutrality during [[World War II]]. Peaked in 1943, about thousands of members in Quebec were jailed, tried in court or placed into military internment camps. Jehovah's Witnesses were nearly banned in the province until a Canadian court hearing in 1944 declared it was a violation of religious freedom and civil rights, even though the sect doesn't hold their allegiance to political rulers during wartime. Within a decade (1954), the national concern of retaining a degree of separation of church and state from the Jehovah's Witnesses of Quebec case brought a formal end to Quebec's 350-year old religious laws, and soon, Roman Catholicism was no longer the state church of Quebec.&lt;br /&gt;
&lt;br /&gt;
===The Quiet Revolution of the 1960s===&lt;br /&gt;
The Quiet Revolution (Révolution Tranquille) of the 1960s saw a radical nonviolent transformation in the politics, society and economy of Quebec. A traditional people modernized the economy and the social structure, threw off Church control, rejected Anglo control of Quebec's economy, and finally sought, but failed, to gain independence from Canada. The Revolution was strongly promoted by the governments of Liberal Premier [[Jean Lesage]] (1960-66) and Premier [[Daniel Johnson]] (1966-68) of the opposition Union Nationale party. Other more militant or outspoken leaders like [[Rene Levisque]] came to the scene in the early 1970s, he later became the leader of the Bloc Quebecois founded in 1974. &lt;br /&gt;
&lt;br /&gt;
Many French-Canadian leaders and Quebec separatists were war veterans and well-established civic leaders, despite they preached ethnic loyality as Francophones or Quebecois not Canadians, and their reaction of English being the &amp;quot;lingua franca&amp;quot; in the professions will destroy the Quebecois/French cultural integrity. Interestingly, many thousands of French-Canadian draft dodgers fled to the USA during World War II, whom felt the war was against Francophone interests, and brought an end to the country's military conscription in 1942. Quebec has a history of opposition and resistance to the national military draft in the Boer War of 1890's and the first World War in the 1910's. &lt;br /&gt;
&lt;br /&gt;
With an increased involvement of the Francophone majority's political affairs, the Canadian government nationalized hydroelectric utilities, created crown corporations whom were owned by Quebecois businessmen of French not British descent, and undertook to provide the educational, health care, and social services formerly under Church control. The provincial government began to make further demands as a &amp;quot;nation&amp;quot; not a province of being a culturally separate people, and that all of the provincial economy should be under the Francophone/Quebecois people's control. The Quiet Revolution has resulted in the ascendency of an enormous civil service in Quebec that is directed by a middle class technocracy allied with business interests to insure control of the state. &lt;br /&gt;
&lt;br /&gt;
=====Political upheaval=====&lt;br /&gt;
In the 1950s Duplessis came under attack from a small but influential group of well-educated young French Canadian reformers, who took over and revived the Quebec Liberal Party. &lt;br /&gt;
&lt;br /&gt;
In 1960 reformers defeated the Union Nationale and formed a government under Liberal [[Jean Lesage]]&amp;lt;ref&amp;gt; See [http://www.thecanadianencyclopedia.com/index.cfm?PgNm=TCE&amp;amp;Params=A1ARTA0004642 biography at ''Canadian Encyclopedia'' (2000)]]&amp;lt;/ref&amp;gt; with the slogan &amp;quot;Maitres chez nous&amp;quot; (Masters in Our Own Home).  Reelected in 1962 by promising to nationalize the giant hydro-electricity industry, the Quebec Liberals initiated the '''Quiet Revolution'''--a program of economic, political, and educational reforms aimed at both modernizing the province and intensifying its French characteristics. In response to their demands for greater autonomy, Ottawa conceded an &amp;quot;opting-out&amp;quot; formula whereby Quebec was not required to participate in such federal welfare programs as the Canada Pension Plan,&amp;lt;ref&amp;gt; See [http://www.thecanadianencyclopedia.com/index.cfm?PgNm=TCE&amp;amp;Params=A1ARTA0001236 article at ''Canadian Encyclopedia'' (2000)]]&amp;lt;/ref&amp;gt; but could instead receive an amount of federal money equal to that which would have been spent in the province under the Pension Plan. This &amp;quot;special status&amp;quot; for Quebec irritated many English-speaking Canadians, although it fell far short of satisfying the rapidly growing French Canadian separatist movement, which advocated complete independence for Quebec. Some separatist leaders began to resort to terrorism, and in 1963 there was a series of bombings in the English-speaking districts of Montreal.&lt;br /&gt;
&lt;br /&gt;
Faced with a serious crisis, the national government of Prime Minister [[Lester Pearson]] appointed a royal commission to investigate the problems of bilingualism and biculturalism in Canada. The commission's report documented the economic disadvantages suffered by French Canadians and recommended full recognition of both French and English as equal official languages at the federal level and in the provinces of Quebec, New Brunswick, and Ontario. Further bilingualism policies were adapted in more conservative Manitoba, Saskatchewan and Alberta. In administrative policy the Pearson government favored &amp;quot;cooperative federalism,&amp;quot; meaning continuous consultation between federal and provincial departments of government, as well as fairly frequent full-scale federal-provincial conferences.&lt;br /&gt;
&lt;br /&gt;
In 1966 the Lesage government in Quebec was defeated by the Union Nationale under Daniel Johnson,&amp;lt;ref&amp;gt; See [http://www.thecanadianencyclopedia.com/index.cfm?PgNm=TCE&amp;amp;Params=A1ARTA0004149 biography at ''Canadian Encyclopedia'' (2000)]&amp;lt;/ref&amp;gt; which claimed to be even more vigorously nationalist than its opponents.&amp;lt;ref&amp;gt; Lesage's party won 47% of the vote to Johnson's 41%, but the Union Nationale won 56 seats vs 51 because its vote was concentrated in rural constituencies which were overrepresented. Claude  Ryan, &amp;quot;Quebec Changes Governments&amp;quot;. ''Foreign Affairs'' 1966 45(1): 148-161. Issn: 0015-7120 Fulltext: [[Ebsco]]&amp;lt;/ref&amp;gt; Meanwhile, the Liberal government in Ottawa, which had been reelected in 1965, secured the final adoption of a distinctive national flag featuring the maple leaf as the nation's symbol. Another important piece of legislation was the National Medicare Act, which provided for joint federal-provincial financing of universal health care insurance.&lt;br /&gt;
&lt;br /&gt;
Quebec's &amp;quot;psychological secession&amp;quot; from Canada came in five stages: the Quiet Revolution of 1960, the 1980 sovereignty-association vote, the constitutional process of 1980-82, the Meech Lake Accord process of 1987-90, and the 1992 Charlottetown Accord referendum. The 1995 referendum for independence, saw the narrow victory for the &amp;quot;no&amp;quot; side.  Liberal Prime Minister Jean Chrétien&amp;lt;ref&amp;gt; See [http://www.thecanadianencyclopedia.com/index.cfm?PgNm=TCE&amp;amp;Params=A1ARTA0001606 biography at ''Canadian Encyclopedia'' (2000)]&amp;lt;/ref&amp;gt;  announced three policy initiatives that promised to change unemployment insurance, to recognize Quebec as a distinct society, and to empower Quebec and certain other Canadian regions to veto changes to the federal constitution.  French-speaking Quebecois gradually replaced ethnic consciousness by allegiance to a &amp;quot;national state&amp;quot; on the territory of the province of Quebec.  The '''Parti Québécois''' (PQ) emerged as a dominant nationalist party, formed in 1968.&amp;lt;ref&amp;gt; See [http://www.thecanadianencyclopedia.com/index.cfm?PgNm=TCE&amp;amp;Params=A1ARTA0006123 article in ''Canada Encyclopedia'' (2000)]&amp;lt;/ref&amp;gt;  PQ succeeded in passing two important charters, the Québec Charter of Human Rights and Freedoms (1975)&amp;lt;ref&amp;gt; See [http://www.thecanadianencyclopedia.com/index.cfm?PgNm=TCE&amp;amp;Params=A1ARTA0009340 article at ''Canadian Encyclopedia'' (2000)]&amp;lt;/ref&amp;gt;, and Bill 101, Charte de la langue française (1977)&amp;lt;ref&amp;gt; See [http://www.thecanadianencyclopedia.com/index.cfm?PgNm=TCE&amp;amp;Params=A1ARTA0000744 article at ''Canadian Encyclopedia'' (2000)]&amp;lt;/ref&amp;gt;, marked this significant evolution of Quebecois collective identity. Bill 101 made French the official language of the government and of the courts in Quebec; more controversially it made French the normal language of the workplace, of instruction, of communications, of commerce and of business. Education in French became compulsory for immigrants, even those from other Canadian provinces. The failure of the 1980 referendum on independence, and the 1982 economic crisis, led to the return to power of Robert Bourassa's Liberals in 1986. &lt;br /&gt;
&lt;br /&gt;
The national government in Ottawa refused to countenance independence. Under the leadership of Prime Minister [[Pierre Trudeau]]&amp;lt;ref&amp;gt; See [http://www.biographi.ca/EN/ShowBio.asp?BioId=42553&amp;amp;query=quebec ''Dictionary of Canadian Biography''] &amp;lt;/ref&amp;gt;, himself a leader in the Quiet Revolution, Ottawa countered with the concept of a single Canadian nation. Trudeau's actions culminated with the 1982 Constitution and the national Charter of Rights and Freedoms, which Quebec never endorsed and still is considered illegitimate by many Quebecers. The root problem is that Canada, as it is conceived by Anglophone Canadians, does not seem compatible with an enduring Quebec identity.&amp;lt;ref&amp;gt; Louis Balthazar, &amp;quot;Canada in the Setting of the New Nationalism &lt;br /&gt;
Quebec and the Ideal of Federalism,&amp;quot; ''Annals of the American Academy of Political and Social Science,''  Vol. 538, Being and Becoming Canada. (Mar., 1995), pp. 40-53. [http://links.jstor.org/sici?sici=0002-7162%28199503%29538%3C40%3AQATIOF%3E2.0.CO%3B2-N in JSTOR]&amp;lt;/ref&amp;gt;&lt;br /&gt;
&lt;br /&gt;
====Quiet Revolution: Social upheaval====&lt;br /&gt;
In social terms, the [[Quiet Revolution]] undercut the authority of the Catholic Church in taking away the schools and indeed the unquestioned authority of parish priests. The Union Nationale, the political party of Duplessis, together with the Catholic clergy, had actively propagated an ideology of conservatism: the Quebecois were destined to be peasants, to guarantee the survival of the Catholic religion and of the French language in North America.  Gauvreau (2005) however reveals also a positive role that minority elements of the Church played in the origins of Quebec's Quiet Revolution. He argues that Catholic youth movements played a major positive role in the origin of the most profound of Quebec's multiple &amp;quot;quiet revolutions,&amp;quot; beginning with the Catholic youth movements in the 1930s. They introduced &amp;quot;personalism&amp;quot;, a philosophical movement from France that was a kind of neo-Thomism.  In creating an active youth movement reformers inside the Church in effect repudiated much of the historic traditionalism of a peasant society, such as patriarchal families and sexuality focused solely on producing large families rather than companionate marriages.&amp;lt;ref&amp;gt; Michael Gauvreau, &amp;quot;From Rechristianization to Contestation: Catholic Values and Quebec Society, 1931-1970,&amp;quot; ''Church History,'' Vol. 69, No. 4. (Dec., 2000), pp. 803-833 [http://links.jstor.org/sici?sici=0009-6407%28200012%2969%3A4%3C803%3AFRTCCV%3E2.0.CO%3B2-Q in JSTOR]; &amp;lt;/ref&amp;gt;&lt;br /&gt;
&lt;br /&gt;
The exodus from Catholicism began by 1960, with church attendance in Montreal plunging in half in the decade of the 1960s, with even faster declines in rural parishes. Young couples rejected the Church's renewed opposition to birth control.  The Quebec independence movement focused on language  and culture, and no longer saw Quebec as the stronghold of Catholicism. Once having the developed world's highest birth rate in the 20th century, Francophones of Quebec now have a birth rate akin to Anglophones and other &amp;quot;slow/low or no growth&amp;quot; Western countries.&lt;br /&gt;
&lt;br /&gt;
The Parent Report on education in the province of Quebec (1963-66) was a key part of the Quiet Revolution that modernized and democratized education in Quebec. The report's attempt at democratizing manifested itself through its recommendations to open access to all levels of education; to create the Ministry of Education as a central authority responsible for all aspects of education; to replace local, religion-based educational authorities with local and regional authorities whose members would be elected directly by the parents rather than the general public; and to reorganize education finance in order to make it more equal. The article assesses the degree to which these recommendations were implemented.&lt;br /&gt;
&lt;br /&gt;
The Quiet Revolution moved the socialization of youth from private and social milieus, primarily the Church and family, to the public sphere, shaped by government policy, resulting in a more self-conscious socialization process. This process includes an emphasis on a shared francophone history and culture and on the importance of the French language to that culture. With new challenges to the institutionalization of the société distincte the state increasingly operates as a key agent of socialization.&lt;br /&gt;
&lt;br /&gt;
====Politics====&lt;br /&gt;
On May 20th, 1980 a separatist government held a referendum on declaring independence from Canada.  This was defeated by a 60% to 40% vote. A second referendum was held on October 31st, 1995 and saw the separatist side lose again, but by less than two percentage points (49% vs. 51%, a very close margin) identicated how far the Quebec separatist cause has nearly ended the 128-year old dominion of Canada.  &lt;br /&gt;
&lt;br /&gt;
In the 1993 national elections the Progressive Conservative Party collapsed and the official opposition became the avowedly separatist '''Bloc Québécois''', a new party formed in 1991 for the national parliament.&amp;lt;ref&amp;gt; See [http://www.thecanadianencyclopedia.com/index.cfm?PgNm=TCE&amp;amp;Params=A1ARTA0000829 article at ''Canadian Encyclopedia'' (2000)]&amp;lt;/ref&amp;gt; Inside Quebec the PQ regained power in 1994 under the resolutely nationalist leader Jacques Parizeau, and called for a referendum in 1995 it was convinced would lead to immediate independence. Preparations were made for diplomatic recognition and an army, but the &amp;quot;no&amp;quot; votes prevailed by 1%, largely because of the intense opposition of non-Francophones.&amp;lt;ref&amp;gt; See [http://www.thecanadianencyclopedia.com/index.cfm?PgNm=TCE&amp;amp;Params=A1ARTA0010730 article at ''Canadian Encyclopedia'' (2000)], and Gregory S. Mahler, &amp;quot;Canadian Federalism and the 1995 Referendum: a Perspective from Outside of Quebec.&amp;quot; ''American Review of Canadian Studies'' 1995 25(4): 449-476. Issn: 0272-2011 &amp;lt;/ref&amp;gt;&lt;br /&gt;
&lt;br /&gt;
The separatists were narrowly defeated in the 30 October 1995 referendum by 53,500 votes. Anglophones (English-speakers) and immigrants voted &amp;quot;no&amp;quot; as they vigorously sought to maintain Quebec's allegiance to the Canadian government. Francophones, using language with racial undertones, continue to foster the cause of an independent Quebec. Led by charismatic Lucien Bouchard, the separatists displayed an insensitivity toward those outside their ethnic group and ignored the difficulties independence would place on the debt-ridden, economically depressed province.&amp;lt;ref&amp;gt; J. A. S. Evans, &amp;quot;The Present State of Canada.&amp;quot; ''Virginia Quarterly Review'' 1996 72(2): 213-225. Issn: 0042-675x Fulltext: [[Ebsco]]&amp;lt;/ref&amp;gt;&lt;br /&gt;
&lt;br /&gt;
===Economy===&lt;br /&gt;
Before the 1960s the business and banking of Montreal and smaller cites was Anglophones; but by 2000 the business community was largely Francophone, particularly in management and the elite.  Some large corporations relocated their headquarters to Toronto and retained their Anglophone character.  Globalization strengthened the use of French. Foreign investment in new business increased, but the majority of foreign investment was in existing businesses. The provincial government implemented policies that supported successful exporting as well as other measures to stimulate an entrepreneurial business class.  The Quebec government established offices across the U.S. to promote trade, direct investment and tourism. The Parti Québécois has always experienced a lack of American support in its struggle for sovereignty, especially during the [[Bill Clinton]] administration in the 1990s. Agriculture, mining, and forestry declined, however.&amp;lt;ref&amp;gt; Joseph Lemay, &amp;quot;The Impact of the Quiet Revolution: the Business Environment of Smaller Cities and Regions of Quebec 1960-2000.&amp;quot; ''Québec Studies'' 2002-03 (34): 19-30. Issn: 0737-3759; William F. Averyt, &amp;quot;Quebec's Economic Development Policies, 1960-1987: Between Étatisme and Privatisation.&amp;quot; ''American Review of Canadian Studies'' 1989 19(2): 159-175. Issn: 0272-2011  &amp;lt;/ref&amp;gt;&lt;br /&gt;
&lt;br /&gt;
== Current situation ==&lt;br /&gt;
The Quebec secession issue and how the Canadian parliament made deals to keep Quebec intact with bribery and corruption, was part of the country's 2006 parliamentary crisis rocked Canada's core on being the most stable democracy in the world, leading the resignation of the entire parliament and several hundreds of politicial officals. The Parti Quebecois continued to speak of threats of secession with less public support in the last 5 years and declines well in the 2010's. &lt;br /&gt;
&lt;br /&gt;
Most Quebecers and Francophones in Canada no longer support any idea of an independent Quebec from Canada, with the majority suggest special autonomous status similar to the establishment of the Inuit majority territory of [[Nunavut]] in 1999. The Canadian government promotes an idea of multiculturalism and preserved diversity known as the &amp;quot;cultural mosaic&amp;quot; of anyone can preserve their own cultural, ethnic and racial distinction. When applied, that means Francophones will remain a &amp;quot;separate but equal&amp;quot; as well a not-so-assimilated and perhaps back to being marginalized minority within an Anglo/British descent-dominant society. &lt;br /&gt;
&lt;br /&gt;
Quebec's urban core, Montreal is no longer a mostly Francophone, nor bilingual city, it is now home to a high percentage of immigrants from around the world and ethnic groups of European descent, whom oppose Quebec separatist causes and policies. It is believed separatists such as leader Rene Levisque hold racist, nativist or xenophobe tendencies, such as incidents and acts of Anti-semitism towards the province's sizable Jewish population, and the obsession with ethnocultural purity of French-Canadian &amp;quot;blood&amp;quot; (or references from Quebecois militants of their people belong to a &amp;quot;Nordique&amp;quot;/&amp;quot;Gaullique&amp;quot;/&amp;quot;Latine&amp;quot; race) falls in the line of racial nationalism, has lost credibility and respect among politically active Francophones and Quebecers alike.         &lt;br /&gt;
&lt;br /&gt;
==Bibliography==&lt;br /&gt;
===Surveys===&lt;br /&gt;
* [http://www.biographi.ca/EN/ ''The Dictionary of Canadian Biography''] (1966-2006), thousands of scholarly biographies of notables who died by 1930&lt;br /&gt;
* [http://www.thecanadianencyclopedia.com/index.cfm?PgNm=TCESubjects&amp;amp;Params=A1 ''Canadian Encyclopedia'' (2008)] reliable detailed encyclopedia, on-line free&lt;br /&gt;
* Armstrong, Robert. ''Structure and Change: An Economic History of Québec'' (1984)&lt;br /&gt;
* Dickinson, John Alexander, and Brian Young. ''A Short History of Quebec'' (2003) [http://www.amazon.com/Short-History-Quebec-Alexander-Dickinson/dp/0773524509/ref=pd_bbs_7?ie=UTF8&amp;amp;s=books&amp;amp;qid=1199373095&amp;amp;sr=8-7 excerpt and text search] &lt;br /&gt;
* Eccles, W. J.  ''The Canadian Frontier, 1534-1760'' (1983) [http://www.questia.com/PM.qst?a=o&amp;amp;d=10657323 online edition]&lt;br /&gt;
* Heintzman, Ralph. &amp;quot;The Political Culture of Quebec, 1840-1960,&amp;quot; ''Canadian Journal of Political Science / Revue canadienne de science politique,'' Vol. 16, No. 1. (Mar., 1983), pp. 3-59. [http://links.jstor.org/sici?sici=0008-4239%28198303%2916%3A1%3C3%3ATPCOQ1%3E2.0.CO%3B2-M in JSTOR]&lt;br /&gt;
* Lanctot, Gustave. ''A History of Canada'' 3 vol Toronto. 1963. [http://www.questia.com/PM.qst?a=o&amp;amp;d=3115015 Volume One: From its Origins to the Royal Régime, 1663; online], [http://www.questia.com/PM.qst?a=o&amp;amp;d=98311761 Volume Two: From the Royal Régime to the Treaty of Utrecht, 1663-1713, online] &lt;br /&gt;
* Linteau, Paul-André, René Durocher, Jean-Claude Robert, and Robert Chodos. ''Quebec: A History 1867-1929'' (1983) ''Quebec Since 1930'' (1991), standard 2 vol textbook. &lt;br /&gt;
*  Moogk, Peter. ''La Nouvelle France: The Making of French Canada a Cultural History'' (2000) to 1763 [http://www.questia.com/library/book/la-nouvelle-france-the-making-of-french-canada-a-cultural-history-by-peter-moogk.jsp online edition]&lt;br /&gt;
* Trofimenkoff, Susan Mann. ''Dream of Nation: A Social and Intellectual History of Quebec'' (1982)&lt;br /&gt;
** Mann, Susan Mann. ''Dream of Nation: A Social and Intellectual History of Quebec'' (2nd ed, 2009)&lt;br /&gt;
*  Wade, Mason. ''The French Canadians, 1760-1945'' (1955), standard history, 1136pp [http://www.questia.com/PM.qst?a=o&amp;amp;d=8474052 online edition]&lt;br /&gt;
* Young, Brian and Dickinson, John A.  ''A Short History of Quebec: A Socio-Economic Perspective.'' (3rd ed. 2002. 238 pp.&lt;br /&gt;
&lt;br /&gt;
===Before 1867===&lt;br /&gt;
* Brecher, Frank W. ''Losing a Continent: France's North American Policy, 1753-1763'' (1998) [http://www.amazon.com/Losing-Continent-American-1753-1763-Contributions/dp/0313307865/ref=sr_1_1?ie=UTF8&amp;amp;s=books&amp;amp;qid=1205993021&amp;amp;sr=1-1 excerpt and text search]&lt;br /&gt;
* Creighton, Donald G. ''The Commercial Empire of the St. Lawrence, 1760-1850'' (1937) [http://www.questia.com/read/96753630?title=The%20Commercial%20Empire%20of%20the%20St.%20Lawrence%2c%201760-1850 online edition]&lt;br /&gt;
* Dechêne, Louise. ''Habitants and Merchants in Seventeenth-Century Montreal'' (1974; English ed. 2003), highly influential study from [[Annales School]]&lt;br /&gt;
* Egnal, Marc.  ''Divergent Paths: How Culture and Institutions Have Shaped North American Growth.'' (1996). 304 pp.  economic historian compares Quebec to U.S. 1750-1850&lt;br /&gt;
* Gossage, Peter.  ''Families in Transition: Industry and Population in Nineteenth-Century Saint-Hyacinthe.'' (1999). 299 pp.  &lt;br /&gt;
* Greer, Allan ''The people of New France'' (1997)&lt;br /&gt;
* Greer, Allan. ''The patriots and the people: the rebellion of 1837 in rural Lower Canada'' (1993)&lt;br /&gt;
* Greer, Allan. ''Peasant, Lord and Merchant: Rural Society in Three Quebec Parishes, 1740- 1840.'' (1985)&lt;br /&gt;
* Innis, Harold A. ''The Fur Trade in Canada'' (1930)&lt;br /&gt;
* Jaenen, Cornelius. ''Friend and Foe'' (1976) brief survey of French-Indian relations in the 16th &amp;amp; 17th centuries.&lt;br /&gt;
*  Manning, Helen Taft; ''The Revolt of French Canada, 1800-1835: A Chapter of the History of the British Commonwealth'' (1962) [http://www.questia.com/library/book/the-revolt-of-french-canada-1800-1835-a-chapter-of-the-history-of-the-british-commonwealth-by-helen-taft-manning.jsp online edition]&lt;br /&gt;
*  Miquelon, Dale. ''New France, 1701-1744: A Supplement to Europe'' (1989)&lt;br /&gt;
*  Moogk, Peter. ''La Nouvelle France: The Making of French Canada a Cultural History'' (2000) to 1763 [http://www.questia.com/library/book/la-nouvelle-france-the-making-of-french-canada-a-cultural-history-by-peter-moogk.jsp online edition]&lt;br /&gt;
* Ouellet, Fernand. ''Lower Canada, 1791-1840: Social Change and Nationalism'' (1980), synthesis by leading scholar&lt;br /&gt;
*  Pritchard, James.  ''In Search of Empire: The French in the Americas, 1670-1730.'' (2004). 484 pp.  includes Louisiana, the Caribbean, etc.&lt;br /&gt;
* Trudel, Marcel. ''The Beginnings of New France 1524-1663'' (1973)&lt;br /&gt;
* Wrong, George McKinnon. ''The Fall of Canada: A Chapter in the History of the Seven Years' War'' (1914), 272pp [http://books.google.com/books?id=KfJBAAAAIAAJ&amp;amp;printsec=frontcover&amp;amp;dq=intitle:history+intitle:canada&amp;amp;lr=&amp;amp;num=30&amp;amp;as_brr=1 full text online]  &lt;br /&gt;
* Young, Brian, ''George-Etienne Cartier: Montreal bourgeois'' (1981)&lt;br /&gt;
&lt;br /&gt;
===Since 1867===&lt;br /&gt;
* Armstrong, Elizabeth H. ''The Crisis of Quebec, 1914-1918'' (1937) &lt;br /&gt;
* Betcherman, Lita-rose ''Ernest Lapointe: Mackenzie King's Great Quebec Lieutenant'' (2002) 438pp &lt;br /&gt;
*  Behiels, Michael D. ''Prelude to Quebec's Quiet Revolution: Liberalism Versus Neo-Nationalism, 1945-1960'' (1985) &lt;br /&gt;
* Black, Conrad.  ''Duplessis.'' (1977). 743 pp.  &lt;br /&gt;
* Bothwell, Robert.  ''Canada and Quebec: One Country, Two Histories.'' (1995). 269 pp. &lt;br /&gt;
* Clarkson, Stephen,  and Christina McCall. ''Trudeau and our times'' (2v., 1990–94)&lt;br /&gt;
* Cohen, Andrew, and J. L. Granatstein, eds. ''Trudeau's shadow: the life and legacy of Pierre Elliott Trudeau''. (1999). &lt;br /&gt;
* Couture, Claude,  and Vivien Bosley. ''Paddling with the Current: Pierre Elliott Trudeau, Etienne Parent, Liberalism, and Nationalism in Canada'' (1998)&lt;br /&gt;
*  Gagnon, Alain-G., ed. ''Quebec, State and Society'' (3rd ed. 2004) 500pp; readings by experts&lt;br /&gt;
*  Gagnon, Alain-G. and Montcalm, Mary Beth.  ''Quebec beyond the Quiet Revolution.'' (2000) 221 pp.  &lt;br /&gt;
* Gauvreau, Michael. ''The Catholic Origins of Quebec's Quiet Revolution, 1931-1970'' (2005)&lt;br /&gt;
* Grace, Robert J.  ''The Irish in Quebec: An Introduction to the Historiography.'' (1992)&lt;br /&gt;
* Langlois, Simon, ed.  ''Recent Social Trends in Quebec, 1960-1990.'' (1992). 606 pp.  &lt;br /&gt;
* McRoberts, Kenneth. ''Quebec: Social Change and Political Crisis.'' (1988). &lt;br /&gt;
* Neatby, H. Blair. ''Laurier and a Liberal Quebec: A Study in Political Management'' (1973) [http://www.questia.com/PM.qst?a=o&amp;amp;d=8104462 online edition]&lt;br /&gt;
* Quinn, Herbert F. ''The Union Nationale: A Study in Quebec Nationalism'' (1963) 254 pgs. [http://www.questia.com/read/2983146?title=The%20Union%20Nationale%3a%20A%20Study%20in%20Quebec%20Nationalism online edition]&lt;br /&gt;
* Robinson, Gertrude.  ''Constructing the Quebec Referendum: French and English Media Voices.'' (1998). 262 pp.  &lt;br /&gt;
*  Saywell, John. ''The Rise of the Parti Québécois 1967-76'' (1977) [http://www.questia.com/PM.qst?a=o&amp;amp;d=1347933 online edition]&lt;br /&gt;
* Stevenson, Garth.  ''Community Besieged: The Anglophone Minority and the Politics of Quebec.'' (1999). 363 pp.  &lt;br /&gt;
* Thomson, Dale C.  ''Jean Lesage and the Quiet Revolution.'' (1984). 501 pp.&lt;br /&gt;
*  Young, Robert A.  ''The Struggle for Quebec: From Referendum to Referendum?'' (1999). 210 pp. &lt;br /&gt;
&lt;br /&gt;
===Montreal===&lt;br /&gt;
see also [[Montreal]]&lt;br /&gt;
&lt;br /&gt;
* Atherton, William Henry. ''Montreal, 1535-1914'' (1914) [http://books.google.com/books?id=RT1KUs2ax0sC&amp;amp;dq=intitle:montreal+date:1900-1922&amp;amp;lr=&amp;amp;num=30&amp;amp;as_brr=1&amp;amp;source=gbs_summary_s&amp;amp;cad=0 complete text online] &lt;br /&gt;
* Baillargeon, Denyse. ''Making Do: Women, Family and Home in Montreal during the Great Depression.'' (1999). 232 pp.  &lt;br /&gt;
* Germain, Annick and Damaris, Rose. ''Montréal: The Quest for a Metropolis'' (2000). 306 pp.  &lt;br /&gt;
&lt;br /&gt;
===Historiography===&lt;br /&gt;
* Gagnon, Serge.  ''Quebec and Its Historians, 1840-1920.'' (1982). 161 pp.  &lt;br /&gt;
* Havard, Gilles, and Cécile Vidal, &amp;quot;Making New France New Again: French historians rediscover their American past,&amp;quot; ''Common-Place'' (July 2007) v 7 #4 [http://www.common-place.org/vol-07/no-04/harvard/ online version]&lt;br /&gt;
* Ouellet, Fernand. ''Economy, class &amp;amp; nation in Quebec: Interpretive essays'' (1991), historiography &lt;br /&gt;
* Rudin, Ronald. ''Making History in Twentieth-Century Quebec'' (1997) [http://books.google.com/books?hl=en&amp;amp;lr=&amp;amp;id=Bh5dDMnmFdQC&amp;amp;oi=fnd&amp;amp;pg=PR9&amp;amp;dq=historiography+quebec&amp;amp;ots=qc1xuagw7u&amp;amp;sig=jy5eKg_vKpxz_0NKEdvWnGQ8EKM excerpts and text search]&lt;br /&gt;
*  Vidal, Cécile. &amp;quot;The Reluctance of French Historians to Address Atlantic History,&amp;quot; ''The Southern Quarterly'' 43:4 (2006): 153-189;&lt;br /&gt;
&lt;br /&gt;
===Primary sources===&lt;br /&gt;
* Cameron, David R., ed.  ''The Referendum Papers: Essays on Secession and National Unity.'' (1999). 430 pp &lt;br /&gt;
* Cook, Ramsay, ed. ''French-Canadian Nationalism: An Anthology'' (1969) &lt;br /&gt;
* Lamonde, Yvan and Corbo, Claude, eds. ''Le Rouge et le Bleu: Une Anthologie de la Pensée Politique au Québec de la Conquête à la Révolution Tranquille'' (1999). 576 pp.  &lt;br /&gt;
* Lévesque, René. &amp;quot;For an Independent Quebec.&amp;quot; ''Foreign Affairs'' 1976 54(4): 734-744. The author was president of the Parti Québécois. Issn: 0015-7120 Fulltext: [[Ebsco]]&lt;br /&gt;
* [http://faculty.marianopolis.edu/c.belanger/quebechistory/docs/index.htm Primary sources--texts]&lt;br /&gt;
* [http://faculty.marianopolis.edu/c.belanger/quebechistory/stats/index.htm Primary sources--statistics]]&lt;br /&gt;
== External Links ==&lt;br /&gt;
* [http://www.bonjourquebec.com/ Quebec Tourism]&lt;br /&gt;
&lt;br /&gt;
====Notes====&lt;br /&gt;
&amp;lt;References/&amp;gt;&lt;br /&gt;
&lt;br /&gt;
&lt;br /&gt;
[[Category:Canadian Provinces]]&lt;br /&gt;
[[Category:Canadian History]]&lt;br /&gt;
[[category:Quebec]]&lt;br /&gt;
[[category:Canada]]&lt;/div&gt;</summary>
		<author><name>Getitstraight</name></author>
	</entry>
	<entry>
		<id>https://www.conservapedia.com/index.php?title=Quebec&amp;diff=732733</id>
		<title>Quebec</title>
		<link rel="alternate" type="text/html" href="https://www.conservapedia.com/index.php?title=Quebec&amp;diff=732733"/>
		<updated>2009-12-15T12:34:48Z</updated>

		<summary type="html">&lt;p&gt;Getitstraight: &lt;/p&gt;
&lt;hr /&gt;
&lt;div&gt;'''Quebec''' ('''Québec''' in the French language)  is the largest [[province]] in [[Canada]] geographically, and the second most populous after [[Ontario]]. The English name is  Quebec.  The capital is [[Québec City]] and the largest city is [[Montreal|Montréal]] (Montreal).  Quebec entered Confederation in 1867 and has a total area of 1,540,680 km&amp;lt;sup&amp;gt;2&amp;lt;/sup&amp;gt;.  The population of Quebec was 7,546,131 in 2006, approximately 23.4% of the national total.&amp;lt;ref&amp;gt;[http://canadaonline.about.com/cs/provinces/p/quebecfacts.htm Canadaonline]&amp;lt;/ref&amp;gt;  &lt;br /&gt;
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Quebec traces its roots to French colonization of North America prior to the British conquest of Canada in 1760 during the [[French and Indian Wars]].  Quebec still retains a unique French-language culture, although it has had little connection with France since the conquest. The &amp;quot;[[Quiet Revolution]]&amp;quot; of the 1960s dramatically changed the province; it modernized rapidly and the Catholic Church lost much of its innfluence, along with a large portion of its membership. A new sense of French nationalism emerged, calling for an independent nation, and meanwhile forcing out most of the great business and banking corporations that were run by English Canadians (they moved to [[Toronto]]).&lt;br /&gt;
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The official language of the province is [[French]], although many residents are bilingual, speaking both French and [[English]]. Laws and regulations must be written in both English and French as per the Constitution Act of 1867. The provincial government has severely restricted the use of English in public documents, signage and schools. The French only provincial laws enacted in 1974 and 1977 was thought to violate the Canadian government's bilingual policy, a major tradition in the country's history of the Francophone (or French-speaking) presence, for all its' 10 provinces and territories to be equally printed in English and French.  &lt;br /&gt;
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==Economy==&lt;br /&gt;
The per capita provincial income in 2001 was $28,756 (Cdn).&amp;lt;ref&amp;gt;[http://www.dec-ced.gc.ca/Complements/Publications/ADT2003/en/2.html The Economy of Quebec and its Regions]&amp;lt;/ref&amp;gt;.  This has lagged behind the overall growth of Canada, in part because of the successive separatist governments who did not create a stable environment and their policies of large government intervention.  The economy has a large aerospace and manufacturing sector, however mineral extraction and forestry also play a large role.&lt;br /&gt;
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==Recent history since 2000==&lt;br /&gt;
The separatist movement has waned recently, and since 2003 Québec has been governed by a pro-federalist party.   On March 26, 2007, the Liberal Party of Québec, led by [[Jean Charest]], was elected to a minority government, with Mario Dumont's Action Démocratique Québec forming the official opposition. The former official opposition, the Parti Québecois led by André Boisclair, finished the election in third place.&lt;br /&gt;
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==History==&lt;br /&gt;
The '''history of Quebec''' stretches from the French explorers and settlers of the 17th century to a modern secular province of Canada in the 21st century that stresses a commitment to the French language and asks whether it should be independence of [[Canada]].  The official name is &amp;quot;Quebec&amp;quot; since Confederation in 1867; previous names include &amp;quot;[[New France]],&amp;quot; (1534 to 1763), &amp;quot;Province of Quebec&amp;quot; (1763-91), &amp;quot;Lower Canada&amp;quot; (1791-1841), and &amp;quot;Canada East&amp;quot; in the Province of Canada (1841-67). From 1783 to 1867 it was part of the [[British Empire]] informally called '''British North America.'''&amp;lt;ref&amp;gt; Along with Nova Scotia, Cape Breton (annexed to Nova Scotia in 1820), Upper Canada (Ontario),  St John's Island (Prince Edward Island), Newfoundland, the Hudson's Bay Company Territories, and some land belonging directly to the Crown.&amp;lt;/ref&amp;gt;&lt;br /&gt;
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===New France===&lt;br /&gt;
For a history of Quebec prior to 1763, see [[New France]].&lt;br /&gt;
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===British Colonial rule===&lt;br /&gt;
The Anglo-French imperial rivalry, particularly the [[French and Indian War]] of 1754-1763, (the [[Seven Years War]]) found France and and Britain at war yet again. The key to control of North America was the fortress at Quebec, which the British were determined to capture. In 1759 Major General James Wolfe, exploiting Britain's superior navy, seized Quebec City after a long and destructive siege. Montreal surrendered in 1760, and three years later the Treaty of Paris transferred New France to British control.&lt;br /&gt;
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The British renamed the colony the Province of Quebec as British officials replaced royal officials who returned to France. Otherwise there was little change. Merchants prospered in the towns, while the seigneurs as a class declined slightly. The habitants prospered for they had a hungry new market for their wheat in London. A few sent sent their sons to the seminaries in Quebec and Montreal or to the collèges classiques. These private schools, established after 1800, prepared young men for careers as priests, teachers, lawyers, and doctors, thereby creating for the first time an intellectual class that proved central to Quebec's political development. Some French Canadians took minor government posts; most remained in agriculture. Entrepreneurial immigrants from America and England came to monopolize trade and commerce, which centered in Quebec City and Montreal.&lt;br /&gt;
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London's plan was to assimilate the 80,000 or so French-speaking Canadiens, attract English settlers from America, introduce English laws and procedures, create freehold tenure (by which farmers would own land not merely rent it), impose anti-Catholic oaths, and set up an elected legislature. But the Americans did not arrive and the French wanted no part of British legal or political forms. The first governor, Sir James Murray, recognized reality, allowed Mgr Jean-Olivier Briand to become the Catholic bishop (1766) and provided lower courts where Canadiens could be jurors and lawyers.&lt;br /&gt;
&lt;br /&gt;
A central theme in French Canadian historiography, especially as developed by the scholar Abbe [[Lionel Groulx]] in the mid-20th century, was the British Conquest of 1759. France abandoned Quebec, and rejected its own past by its anti-Catholic [[French Revolution]]. The Quebeckers became victims of British oppression and were targeted for assimilation. The short and long range goals of the people became simply &amp;quot;La Survivance&amp;quot;, the survival of the nation. Groulx argues the energies of the people had to be fully mobilized for this struggle, with the Church taking the lead as an anti-colonial and passive resistance movement dedicated to the preservation of the true religion in North America.&amp;lt;ref&amp;gt; See Ronald Rudin, ''Making History in Twentieth-Century Quebec.'' (1997). ch 1&amp;lt;/ref&amp;gt;&lt;br /&gt;
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====Quebec Act, 1774====&lt;br /&gt;
{{main|Quebec Act}}&lt;br /&gt;
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In 1774 the British Parliament, threatened by restless American colonies, sought Canadiens' loyalty by passing the [[Quebec Act]]. It became the Magna Carta of French-Canadian liberties, for it guaranteed basic rights, with an oath of loyalty to the Crown replacing the anti-Catholic oaths. The Roman Catholic Church gained official recognition, and the the Act enabled it legally to collect the tithe (a 10% tax on farm produce). Government was vested in a governor and a legislative council, which had full power of internal legislation and taxation. The French civil law was restored in place of English common law, although English criminal law was retained. In addition, the French language received official approval. Finally, the boundaries of Quebec were extended to the Ohio and Mississippi rivers. British concessions strengthened conservative Canadiens and made them loyal to the British Crown at the moment when revolution was sweeping the American colonies. Indeed, the Americans were especially angry with the Quebec Act because it gave Catholics generous new rights while Britain was cutting back on the rights of Americans. &lt;br /&gt;
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When the Americans went to war with Britain in 1775 they called upon Canadians to revolt, and sent small armies in 1775-76 to remove British power. Many habitants sympathized with the Americans and formed regiments that fought under [[George Washington]]. Others supported the British; most remained neutral.  The British repulsed the Americans, who retreated home.  Quebec then became a base for the invasion of New York that was decisively defeated with the surrender of the main British army at Saratoga in 1777.&lt;br /&gt;
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====Loyalists settle the Eastern townships====&lt;br /&gt;
After the victory of the American Revolution, 50,000 or so [[Loyalists]] (American colonists loyal to the British Crown), migrated north to Canada. They brought along several thousand black slaves, for slavery was legal until 1833. Most Loyalists went to Nova Scotia and New Brunswick, but about 6,000 arrived in Quebec, especially in the &amp;quot;Eastern townships&amp;quot; south of Montreal.&amp;lt;ref&amp;gt; See article in [http://www.thecanadianencyclopedia.com/index.cfm?PgNm=TCE&amp;amp;Params=A1ARTA0002491 ''Canadian Encyclopedia'' (2008)]&amp;lt;/ref&amp;gt; Their demands for a separate colony and English law led to the division of 1791, with ''Upper Canada&amp;quot; (later Ontario) separated from Quebec, which became '''Lower Canada'''.&lt;br /&gt;
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The Anglican Church launched a well-funded initiative to build churches and support missionaries in the Eastern townships, thereby building loyalty to the Empire. The are enjoys abundant rainfall, numerous water mill sites, accessible conifer forests, plentiful supplies of fire wood, good grazing land, and rich mineral deposits. However, the growing season for crops is short, and much of the soil is also generally thin and rocky. Most of the best land fell into the hands of absentee proprietors by 1800, and they fought incessantly with squatters. Outside markets were relatively inaccessible before the arrival of the railway around 1850. The English-speaking agricultural and entrepreneurial elite began to transfer its capital and skills westward, replaced by French speaking farmers and Irish Catholics fleeing the Potato Famine in the 1840s.  The &amp;quot;bonne entente theory&amp;quot; of sociologist Leon Gerin argues that the new Francophone arrivals were influenced by their enterprising and independent-minded Yankee neighbours. By 1870 Anglophones were a majority in Quebec alike the rest of Canada (only one million Francophones in the dominion when it was formed in 1867), and by the 21st century only 10% of Quebecers are Anglophone (and most of them are Irish). In the 1840s, school reforms required compromise with the strong localist traditions of the Eastern Townships region. The inhabitants displayed strong lingering American traditions. Local fund-raising for schools was a hotly contested issue throughout the 1840s, with many prominent citizens actively opposing levying taxes for that purpose. School taxes diminished the role of affluent individuals who supported local schools and made possible the subsidization of poorer, neighbouring schools. Educational control remained local despite legislation enacted in 1846, which repealed prior acts and required school commissioners to assess property.&amp;lt;ref&amp;gt; J. I. Little, ''State and Society in Transition: The Politics of Institutional Reform in the Eastern Townships 1832-1852.'' (1997)&amp;lt;/ref&amp;gt; In the late 1840s Yankees felt that union with the United States would end their economic isolation and stagnation as well as remove them from the growing threat of French-Canadian political domination. Leading proponents of this genuinely bipartisan movement were careful not to appear disloyal to Britain, however, and they actively discouraged popular protest at the local level. Fearful of American-style democracy, the local elite also expressed revulsion toward American slavery and militaristic expansionism. Consequently, the movement died out in the Eastern Townships as it did in Montreal after Britain expressed its official disapproval and trade with the United States began to increase thanks to the opening of the [[Grand Trunk Railway]].&amp;lt;ref&amp;gt;J. I. Little, &amp;quot;The Short Life of a Local Protest Movement: the Annexation Crisis of 1849-50 in the Eastern Townships.&amp;quot; ''Journal of the Canadian Historical Association'' 1992 3: 45-67. Issn: 0847-4478 [http://www.erudit.org/revue/jcha/1992/v3/n1/031044ar.pdf online edition] &amp;lt;/ref&amp;gt;&lt;br /&gt;
&lt;br /&gt;
Besides the Eastern townships, the western portions of Quebec (which later became Ontario) were attractive to many thousands of nonpolitical [[Yankees]] from New England. Most French habitants were content with their location along the St. Lawrence, and few moved west throughout the country. French-Canadian emigration to the USA occurred in the late 19th and early 20th centuries, with over 500,000 French Canadians moved south into New England, Midwest and Northern states. They were employed as miners, timbermen, factory workers, truck drivers and farmers whom sought a better life in the United States.&lt;br /&gt;
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====Catholic Church====&lt;br /&gt;
Hardy (2007) examines the period from 1760 to 1840, showing the Catholic Church at all times exerted considerable influence in parishes and that Catholic habitants were respectful of the demands of their faith. By 1800 the Church adopted new ways to transform religious practice. It received the state's support, and after 1840 it benefited from the support of elites that emerged from the failed rebellions. From that date forward, the Church was given responsibility for the public education system. Consequently, the school became the most effective way to indoctrinate the populace, disseminate Catholic values, and transmit the Church's new directions in religious practices. The religious culture that gradually emerged from this vast acculturation offensive was a direct result of the continuation and outcome of actions undertaken by the clergy during the first half of the 19th century. The new religious culture was defined by the respect of mandatory religious practices; the enticement of indulgences used to soften the fires of purgatory; the wealth of devotion and religious ceremonies, which now covered the entire year and dictated a rhythm to the social calendar; and the manifestation of faith through processions, pilgrimages, actions, postures, and behaviors, which were visible testimonies of faith. This behavioral model quickly became the norm during the second half of the 19th century, and any deviation from it brought the community's sharp disapproval.&amp;lt;ref&amp;gt;René Hardy, &amp;quot;Regards sur la Construction de la Culture Catholique Quebecoise au XIX Siecle,&amp;quot; ''Canadian Historical Review'' 2007 88(1): 7-40. Issn: 0008-3755 Fulltext: [[Ebsco]] &amp;lt;/ref&amp;gt;&lt;br /&gt;
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===Province within Canada===&lt;br /&gt;
Ignace Bourget, Bishop of Montreal from 1840 to 1876, played a central role in strengthening French Canadian culture once Quebec became part of the English-dominated Canadian Federation, at the same time assuring the Catholic Church a dominant position in French Canadian cultural identity.&amp;lt;ref&amp;gt; See [http://www.biographi.ca/EN/ShowBio.asp?BioId=39507&amp;amp;query=Bourget ''Dictionary of Canadian Biography''] &amp;lt;/ref&amp;gt; Deliberately drawing on Rome rather than France for inspiration, he presided over the expansion of the Church's activities in Quebec, seeking to make religion more accessible to the people through an emotional appeal. By helping to create a network of religious, social, and even economic institutions for the Quebecois, Bourget contributed to the emergence of a traditional culture in a modern, urban space which would define French Canadian identity until the Quiet Revolution at the end of the 1960s.&amp;lt;ref&amp;gt;Roberto Perin, &amp;quot;L'eglise et L'edification D'une Culture Publique au Quebec,&amp;quot; ''Etudes D'histoire Religieuse: Société Canadienne D'histoire De L'eglise Catholique'' 2001 67: 261-270. Issn: 0318-6172 &amp;lt;/ref&amp;gt;&lt;br /&gt;
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====Political culture====&lt;br /&gt;
From 1840 to 1873 Montreal politics were dominated by wealthy English Protestants who also participated in provincial and federal politics. From 1873 to 1914 was a transition period with French Canadians generally in the majority in the city council, and with the mayors drawn from a wider variety of backgrounds. A new political type emerged after 1914, his power based on popularity rather than wealth, on social appeal rather than status, who views politics as a career.&amp;lt;ref&amp;gt; Guy Bourassa, &amp;quot;Les Elites Politiques de Montreal: De L'Aristocratie a la Democratie,&amp;quot; ''The Canadian Journal of Economics and Political Science'' Vol. 31, No. 1. (Feb., 1965), pp. 35-51. [http://links.jstor.org/sici?sici=0315-4890%28196502%2931%3A1%3C35%3ALEPDMD%3E2.0.CO%3B2-R in JSTOR]&amp;lt;/ref&amp;gt;&lt;br /&gt;
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From 1867 to 1940, the Catholic Church played the primary role in Quebec in the development of both public education and family assistance, and the church actively promoted a virulent form of antistatism that opposed any government involvement in social affairs. A theological justification for antistatism explained that only the father, as head of his family, should be directly concerned with his family's welfare and with his children's education, which was controlled by the Catholic Church. Conservative politicians were content to ally themselves with the Church against any forms of liberal social interventionism. While there were some exceptions to the rule - primarily the social legislation passed by the Liberal government of Adélard Godbout during World War II - the role of the state did not really begin to change until 1945, when the national government of [[William Lyon Mackenzie King]] passed family assistance legislation.&amp;lt;ref&amp;gt; Ralph Heintzman, &amp;quot;The Political Culture of Quebec, 1840-1960,&amp;quot; ''Canadian Journal of Political Science'' Vol. 16, No. 1. (Mar., 1983), pp. 3-59. &amp;lt;/ref&amp;gt; &lt;br /&gt;
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While scholars often emphasize traditionalism, ruralism, and antistatism as the dominant factors of Quebec's political culture prior to the 1960s, some Quebecois embraced progressivism early in the 20th century. Municipal government reform, one of the hallmarks of the progressive movement, cropped up in Canada's largest city, Montreal. It was led by Anglophones and remnants of Quebec's Parti Rouges, but support for reform came from a wide section of Montreal's French-speaking population.&amp;lt;ref&amp;gt; Alan Gordon, &amp;quot;Ward Heelers and Honest Men: Urban Quebecois Political Culture and the Montreal Reform of 1909.&amp;quot; ''Urban History Review'' 1995 23(2): 20-32. Issn: 0703-0428 &amp;lt;/ref&amp;gt;&lt;br /&gt;
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The first decades of the 20th century saw an accelerated urbanization, which made anonymity possible and facilitated an escape from social constraints for those individuals who so wished.  Emigration to New England also offered a safety valve, as hundreds of thousands moved there permanently, finding work in the textile factories. This freedom from religious retribution and constraints played an important role and became a mitigating factor in the decline of the religious culture, a culture that slowly unraveled before being swept away by the Quiet Revolution.&lt;br /&gt;
  &lt;br /&gt;
====Duplessis era====&lt;br /&gt;
Maurice Duplessis&amp;lt;ref&amp;gt; See [http://www.thecanadianencyclopedia.com/index.cfm?PgNm=TCE&amp;amp;Params=A1ARTA0002468 biography at ''Canadian Encyclopedia'' (2000)]]&amp;lt;/ref&amp;gt;  was premier of Quebec during 1936-39 and 1944-59 and leader of the National Union Party (UN).  Until his death in 1959 he ran an authoritarianism government, with antilabor policies. He feared communism, cared little for industry, and promoted agriculture, which he considered a panacea for industrial evils. A Catholic and a French Canadian nationalist, he was a provincial conservative. &lt;br /&gt;
&lt;br /&gt;
The most prominent nationalist spokesman in the era was Lionel Groulx (1878-1967), a Catholic priest whose histories of Quebec presented a conservative mission for the province.&amp;lt;ref&amp;gt; See Susan Mann Trofimenkoff, &amp;quot;Lionel Groulx,&amp;quot; in  [http://www.thecanadianencyclopedia.com/PrinterFriendly.cfm?Params=A1ARTA0003472 ''Canadian Encyclopedia'' (2008)]&amp;lt;/ref&amp;gt; As professor of Canadian history at the Université de Montréal (1915-1949) he directly influenced the intellectual leaders of the era. The true Quebec, he argued, was based on the supremacy of the Church and family that challenged liberalism at all points. His organicist concept of the nation, in which the nation is understood as a &amp;quot;collective individual&amp;quot; with structured thought, brought Groulx to treat the individual as subordinate to the societal group. From this outlook, Groulx defended tradition and promoted a conception of education that aimed to foster the development of the national feeling of belonging. His conception of the state was also antiliberal, particularly because it rejected the distinction between the political and religious spheres.  Groulx found Duplessis distasteful, and welcomed the economic developments of the Quiet Revolution, realizing too late that it would destroy the Church's central role.&lt;br /&gt;
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In the 1940's, the Catholic-dominated provincial government went after a small growing religious sect, [[Jehovah's Witnessess]] for their political neutrality during [[World War II]]. Peaked in 1943, about thousands of members in Quebec were jailed, tried in court or placed into military internment camps. Jehovah's Witnesses were nearly banned in the province until a Canadian court hearing in 1944 declared it was a violation of religious freedom and civil rights, even though the sect doesn't hold their allegiance to political rulers during wartime. Within a decade (1954), the national concern of retaining a degree of separation of church and state from the Jehovah's Witnesses of Quebec case brought a formal end to Quebec's 350-year old religious laws, and soon, Roman Catholicism was no longer the state church of Quebec.  &lt;br /&gt;
  &lt;br /&gt;
===The Quiet Revolution of the 1960s===&lt;br /&gt;
The Quiet Revolution (Révolution Tranquille) of the 1960s saw a radical nonviolent transformation in the politics, society and economy of Quebec. A traditional people modernized the economy and the social structure, threw off Church control, rejected Anglo control of Quebec's economy, and finally sought, but failed, to gain independence from Canada. The Revolution was strongly promoted by the governments of Liberal Premier [[Jean Lesage]] (1960-66) and Premier [[Daniel Johnson]] (1966-68) of the opposition Union Nationale party. Other more militant or outspoken leaders like [[Rene Levisque]] came to the scene in the early 1970s, he later became the leader of the Bloc Quebecois founded in 1974. &lt;br /&gt;
&lt;br /&gt;
Many French-Canadian leaders and Quebec separatists were war veterans and well-established civic leaders, despite they preached ethnic loyality as Francophones or Quebecois not Canadians, and their reaction of English being the &amp;quot;lingua franca&amp;quot; in the professions will destroy the Quebecois/French cultural integrity. Interestingly, many thousands of French-Canadian draft dodgers fled to the USA during World War II, whom felt the war was against Francophone interests, and brought an end to the country's military conscription in 1942. Quebec has a history of opposition and resistance to the national military draft in the Boer War of 1890's and the first World War in the 1910's. &lt;br /&gt;
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With an increased involvement of the Francophone majority's political affairs, the Canadian government nationalized hydroelectric utilities, created crown corporations whom were owned by Quebecois businessmen of French not British descent, and undertook to provide the educational, health care, and social services formerly under Church control. The provincial government began to make further demands as a &amp;quot;nation&amp;quot; not a province of being a culturally separate people, and that all of the provincial economy should be under the Francophone/Quebecois people's control. The Quiet Revolution has resulted in the ascendency of an enormous civil service in Quebec that is directed by a middle class technocracy allied with business interests to insure control of the state. &lt;br /&gt;
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=====Political upheaval=====&lt;br /&gt;
In the 1950s Duplessis came under attack from a small but influential group of well-educated young French Canadian reformers, who took over and revived the Quebec Liberal Party. &lt;br /&gt;
&lt;br /&gt;
In 1960 reformers defeated the Union Nationale and formed a government under Liberal [[Jean Lesage]]&amp;lt;ref&amp;gt; See [http://www.thecanadianencyclopedia.com/index.cfm?PgNm=TCE&amp;amp;Params=A1ARTA0004642 biography at ''Canadian Encyclopedia'' (2000)]]&amp;lt;/ref&amp;gt; with the slogan &amp;quot;Maitres chez nous&amp;quot; (Masters in Our Own Home).  Reelected in 1962 by promising to nationalize the giant hydro-electricity industry, the Quebec Liberals initiated the '''Quiet Revolution'''--a program of economic, political, and educational reforms aimed at both modernizing the province and intensifying its French characteristics. In response to their demands for greater autonomy, Ottawa conceded an &amp;quot;opting-out&amp;quot; formula whereby Quebec was not required to participate in such federal welfare programs as the Canada Pension Plan,&amp;lt;ref&amp;gt; See [http://www.thecanadianencyclopedia.com/index.cfm?PgNm=TCE&amp;amp;Params=A1ARTA0001236 article at ''Canadian Encyclopedia'' (2000)]]&amp;lt;/ref&amp;gt; but could instead receive an amount of federal money equal to that which would have been spent in the province under the Pension Plan. This &amp;quot;special status&amp;quot; for Quebec irritated many English-speaking Canadians, although it fell far short of satisfying the rapidly growing French Canadian separatist movement, which advocated complete independence for Quebec. Some separatist leaders began to resort to terrorism, and in 1963 there was a series of bombings in the English-speaking districts of Montreal.&lt;br /&gt;
&lt;br /&gt;
Faced with a serious crisis, the national government of Prime Minister [[Lester Pearson]] appointed a royal commission to investigate the problems of bilingualism and biculturalism in Canada. The commission's report documented the economic disadvantages suffered by French Canadians and recommended full recognition of both French and English as equal official languages at the federal level and in the provinces of Quebec, New Brunswick, and Ontario. Further bilingualism policies were adapted in more conservative Manitoba, Saskatchewan and Alberta. In administrative policy the Pearson government favored &amp;quot;cooperative federalism,&amp;quot; meaning continuous consultation between federal and provincial departments of government, as well as fairly frequent full-scale federal-provincial conferences.&lt;br /&gt;
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In 1966 the Lesage government in Quebec was defeated by the Union Nationale under Daniel Johnson,&amp;lt;ref&amp;gt; See [http://www.thecanadianencyclopedia.com/index.cfm?PgNm=TCE&amp;amp;Params=A1ARTA0004149 biography at ''Canadian Encyclopedia'' (2000)]&amp;lt;/ref&amp;gt; which claimed to be even more vigorously nationalist than its opponents.&amp;lt;ref&amp;gt; Lesage's party won 47% of the vote to Johnson's 41%, but the Union Nationale won 56 seats vs 51 because its vote was concentrated in rural constituencies which were overrepresented. Claude  Ryan, &amp;quot;Quebec Changes Governments&amp;quot;. ''Foreign Affairs'' 1966 45(1): 148-161. Issn: 0015-7120 Fulltext: [[Ebsco]]&amp;lt;/ref&amp;gt; Meanwhile, the Liberal government in Ottawa, which had been reelected in 1965, secured the final adoption of a distinctive national flag featuring the maple leaf as the nation's symbol. Another important piece of legislation was the National Medicare Act, which provided for joint federal-provincial financing of universal health care insurance.&lt;br /&gt;
&lt;br /&gt;
Quebec's &amp;quot;psychological secession&amp;quot; from Canada came in five stages: the Quiet Revolution of 1960, the 1980 sovereignty-association vote, the constitutional process of 1980-82, the Meech Lake Accord process of 1987-90, and the 1992 Charlottetown Accord referendum. The 1995 referendum for independence, saw the narrow victory for the &amp;quot;no&amp;quot; side.  Liberal Prime Minister Jean Chrétien&amp;lt;ref&amp;gt; See [http://www.thecanadianencyclopedia.com/index.cfm?PgNm=TCE&amp;amp;Params=A1ARTA0001606 biography at ''Canadian Encyclopedia'' (2000)]&amp;lt;/ref&amp;gt;  announced three policy initiatives that promised to change unemployment insurance, to recognize Quebec as a distinct society, and to empower Quebec and certain other Canadian regions to veto changes to the federal constitution.  French-speaking Quebecois gradually replaced ethnic consciousness by allegiance to a &amp;quot;national state&amp;quot; on the territory of the province of Quebec.  The '''Parti Québécois''' (PQ) emerged as a dominant nationalist party, formed in 1968.&amp;lt;ref&amp;gt; See [http://www.thecanadianencyclopedia.com/index.cfm?PgNm=TCE&amp;amp;Params=A1ARTA0006123 article in ''Canada Encyclopedia'' (2000)]&amp;lt;/ref&amp;gt;  PQ succeeded in passing two important charters, the Québec Charter of Human Rights and Freedoms (1975)&amp;lt;ref&amp;gt; See [http://www.thecanadianencyclopedia.com/index.cfm?PgNm=TCE&amp;amp;Params=A1ARTA0009340 article at ''Canadian Encyclopedia'' (2000)]&amp;lt;/ref&amp;gt;, and Bill 101, Charte de la langue française (1977)&amp;lt;ref&amp;gt; See [http://www.thecanadianencyclopedia.com/index.cfm?PgNm=TCE&amp;amp;Params=A1ARTA0000744 article at ''Canadian Encyclopedia'' (2000)]&amp;lt;/ref&amp;gt;, marked this significant evolution of Quebecois collective identity. Bill 101 made French the official language of the government and of the courts in Quebec; more controversially it made French the normal language of the workplace, of instruction, of communications, of commerce and of business. Education in French became compulsory for immigrants, even those from other Canadian provinces. The failure of the 1980 referendum on independence, and the 1982 economic crisis, led to the return to power of Robert Bourassa's Liberals in 1986. &lt;br /&gt;
&lt;br /&gt;
The national government in Ottawa refused to countenance independence. Under the leadership of Prime Minister [[Pierre Trudeau]]&amp;lt;ref&amp;gt; See [http://www.biographi.ca/EN/ShowBio.asp?BioId=42553&amp;amp;query=quebec ''Dictionary of Canadian Biography''] &amp;lt;/ref&amp;gt;, himself a leader in the Quiet Revolution, Ottawa countered with the concept of a single Canadian nation. Trudeau's actions culminated with the 1982 Constitution and the national Charter of Rights and Freedoms, which Quebec never endorsed and still is considered illegitimate by many Quebecers. The root problem is that Canada, as it is conceived by Anglophone Canadians, does not seem compatible with an enduring Quebec identity.&amp;lt;ref&amp;gt; Louis Balthazar, &amp;quot;Canada in the Setting of the New Nationalism &lt;br /&gt;
Quebec and the Ideal of Federalism,&amp;quot; ''Annals of the American Academy of Political and Social Science,''  Vol. 538, Being and Becoming Canada. (Mar., 1995), pp. 40-53. [http://links.jstor.org/sici?sici=0002-7162%28199503%29538%3C40%3AQATIOF%3E2.0.CO%3B2-N in JSTOR]&amp;lt;/ref&amp;gt;&lt;br /&gt;
&lt;br /&gt;
====Quiet Revolution: Social upheaval====&lt;br /&gt;
In social terms, the [[Quiet Revolution]] undercut the authority of the Catholic Church in taking away the schools and indeed the unquestioned authority of parish priests. The Union Nationale, the political party of Duplessis, together with the Catholic clergy, had actively propagated an ideology of conservatism: the Quebecois were destined to be peasants, to guarantee the survival of the Catholic religion and of the French language in North America.  Gauvreau (2005) however reveals also a positive role that minority elements of the Church played in the origins of Quebec's Quiet Revolution. He argues that Catholic youth movements played a major positive role in the origin of the most profound of Quebec's multiple &amp;quot;quiet revolutions,&amp;quot; beginning with the Catholic youth movements in the 1930s. They introduced &amp;quot;personalism&amp;quot;, a philosophical movement from France that was a kind of neo-Thomism.  In creating an active youth movement reformers inside the Church in effect repudiated much of the historic traditionalism of a peasant society, such as patriarchal families and sexuality focused solely on producing large families rather than companionate marriages.&amp;lt;ref&amp;gt; Michael Gauvreau, &amp;quot;From Rechristianization to Contestation: Catholic Values and Quebec Society, 1931-1970,&amp;quot; ''Church History,'' Vol. 69, No. 4. (Dec., 2000), pp. 803-833 [http://links.jstor.org/sici?sici=0009-6407%28200012%2969%3A4%3C803%3AFRTCCV%3E2.0.CO%3B2-Q in JSTOR]; &amp;lt;/ref&amp;gt;&lt;br /&gt;
&lt;br /&gt;
The exodus from Catholicism began by 1960, with church attendance in Montreal plunging in half in the decade of the 1960s, with even faster declines in rural parishes. Young couples rejected the Church's renewed opposition to birth control.  The Quebec independence movement focused on language  and culture, and no longer saw Quebec as the stronghold of Catholicism. Once having the developed world's highest birth rate in the 20th century, Francophones of Quebec now have a birth rate akin to Anglophones and other &amp;quot;slow/low or no growth&amp;quot; Western countries.&lt;br /&gt;
&lt;br /&gt;
The Parent Report on education in the province of Quebec (1963-66) was a key part of the Quiet Revolution that modernized and democratized education in Quebec. The report's attempt at democratizing manifested itself through its recommendations to open access to all levels of education; to create the Ministry of Education as a central authority responsible for all aspects of education; to replace local, religion-based educational authorities with local and regional authorities whose members would be elected directly by the parents rather than the general public; and to reorganize education finance in order to make it more equal. The article assesses the degree to which these recommendations were implemented.&lt;br /&gt;
&lt;br /&gt;
The Quiet Revolution moved the socialization of youth from private and social milieus, primarily the Church and family, to the public sphere, shaped by government policy, resulting in a more self-conscious socialization process. This process includes an emphasis on a shared francophone history and culture and on the importance of the French language to that culture. With new challenges to the institutionalization of the société distincte the state increasingly operates as a key agent of socialization.&lt;br /&gt;
&lt;br /&gt;
====Politics====&lt;br /&gt;
On May 20th, 1980 a separatist government held a referendum on declaring independence from Canada.  This was defeated by a 60% to 40% vote. A second referendum was held on October 31st, 1995 and saw the separatist side lose again, but by less than two percentage points (49% vs. 51%, a very close margin) identicated how far the Quebec separatist cause has nearly ended the 128-year old dominion of Canada.  &lt;br /&gt;
&lt;br /&gt;
In the 1993 national elections the Progressive Conservative Party collapsed and the official opposition became the avowedly separatist '''Bloc Québécois''', a new party formed in 1991 for the national parliament.&amp;lt;ref&amp;gt; See [http://www.thecanadianencyclopedia.com/index.cfm?PgNm=TCE&amp;amp;Params=A1ARTA0000829 article at ''Canadian Encyclopedia'' (2000)]&amp;lt;/ref&amp;gt; Inside Quebec the PQ regained power in 1994 under the resolutely nationalist leader Jacques Parizeau, and called for a referendum in 1995 it was convinced would lead to immediate independence. Preparations were made for diplomatic recognition and an army, but the &amp;quot;no&amp;quot; votes prevailed by 1%, largely because of the intense opposition of non-Francophones.&amp;lt;ref&amp;gt; See [http://www.thecanadianencyclopedia.com/index.cfm?PgNm=TCE&amp;amp;Params=A1ARTA0010730 article at ''Canadian Encyclopedia'' (2000)], and Gregory S. Mahler, &amp;quot;Canadian Federalism and the 1995 Referendum: a Perspective from Outside of Quebec.&amp;quot; ''American Review of Canadian Studies'' 1995 25(4): 449-476. Issn: 0272-2011 &amp;lt;/ref&amp;gt;&lt;br /&gt;
&lt;br /&gt;
The separatists were narrowly defeated in the 30 October 1995 referendum by 53,500 votes. Anglophones (English-speakers) and immigrants voted &amp;quot;no&amp;quot; as they vigorously sought to maintain Quebec's allegiance to the Canadian government. Francophones, using language with racial undertones, continue to foster the cause of an independent Quebec. Led by charismatic Lucien Bouchard, the separatists displayed an insensitivity toward those outside their ethnic group and ignored the difficulties independence would place on the debt-ridden, economically depressed province.&amp;lt;ref&amp;gt; J. A. S. Evans, &amp;quot;The Present State of Canada.&amp;quot; ''Virginia Quarterly Review'' 1996 72(2): 213-225. Issn: 0042-675x Fulltext: [[Ebsco]]&amp;lt;/ref&amp;gt;&lt;br /&gt;
&lt;br /&gt;
===Economy===&lt;br /&gt;
Before the 1960s the business and banking of Montreal and smaller cites was Anglophones; but by 2000 the business community was largely Francophone, particularly in management and the elite.  Some large corporations relocated their headquarters to Toronto and retained their Anglophone character.  Globalization strengthened the use of French. Foreign investment in new business increased, but the majority of foreign investment was in existing businesses. The provincial government implemented policies that supported successful exporting as well as other measures to stimulate an entrepreneurial business class.  The Quebec government established offices across the U.S. to promote trade, direct investment and tourism. The Parti Québécois has always experienced a lack of American support in its struggle for sovereignty, especially during the [[Bill Clinton]] administration in the 1990s. Agriculture, mining, and forestry declined, however.&amp;lt;ref&amp;gt; Joseph Lemay, &amp;quot;The Impact of the Quiet Revolution: the Business Environment of Smaller Cities and Regions of Quebec 1960-2000.&amp;quot; ''Québec Studies'' 2002-03 (34): 19-30. Issn: 0737-3759; William F. Averyt, &amp;quot;Quebec's Economic Development Policies, 1960-1987: Between Étatisme and Privatisation.&amp;quot; ''American Review of Canadian Studies'' 1989 19(2): 159-175. Issn: 0272-2011  &amp;lt;/ref&amp;gt;&lt;br /&gt;
&lt;br /&gt;
== Current situation ==&lt;br /&gt;
The Quebec secession issue and how the Canadian parliament made deals to keep Quebec intact with bribery and corruption, was part of the country's 2006 parliamentary crisis rocked Canada's core on being the most stable democracy in the world, leading the resignation of the entire parliament and several hundreds of politicial officals. The Parti Quebecois continued to speak of threats of secession with less public support in the last 5 years and declines well in the 2010's. &lt;br /&gt;
&lt;br /&gt;
Most Quebecers and Francophones in Canada no longer support any idea of an independent Quebec from Canada, with the majority suggest special autonomous status similar to the establishment of the Inuit majority territory of [[Nunavut]] in 1999. The Canadian government promotes an idea of multiculturalism and preserved diversity known as the &amp;quot;cultural mosaic&amp;quot; of anyone can preserve their own cultural, ethnic and racial distinction. When applied, that means Francophones will remain a &amp;quot;separate but equal&amp;quot; as well a not-so-assimilated and perhaps back to being marginalized minority within an Anglo/British descent-dominant society. &lt;br /&gt;
&lt;br /&gt;
Quebec's urban core, Montreal is no longer a mostly Francophone, nor bilingual city, it is now home to a high percentage of immigrants from around the world and ethnic groups of European descent, whom oppose Quebec separatist causes and policies. It is believed separatists such as leader Rene Levisque hold racist, nativist or xenophobe tendencies, such as incidents and acts of Anti-semitism towards the province's sizable Jewish population, and the obsession with ethnocultural purity of French-Canadian &amp;quot;blood&amp;quot; (or references from Quebecois militants of their people belong to a &amp;quot;Nordique&amp;quot;/&amp;quot;Gaullique&amp;quot;/&amp;quot;Latine&amp;quot; race) falls in the line of racial nationalism, has lost credibility and respect among politically active Francophones and Quebecers alike.         &lt;br /&gt;
&lt;br /&gt;
==Bibliography==&lt;br /&gt;
===Surveys===&lt;br /&gt;
* [http://www.biographi.ca/EN/ ''The Dictionary of Canadian Biography''] (1966-2006), thousands of scholarly biographies of notables who died by 1930&lt;br /&gt;
* [http://www.thecanadianencyclopedia.com/index.cfm?PgNm=TCESubjects&amp;amp;Params=A1 ''Canadian Encyclopedia'' (2008)] reliable detailed encyclopedia, on-line free&lt;br /&gt;
* Armstrong, Robert. ''Structure and Change: An Economic History of Québec'' (1984)&lt;br /&gt;
* Dickinson, John Alexander, and Brian Young. ''A Short History of Quebec'' (2003) [http://www.amazon.com/Short-History-Quebec-Alexander-Dickinson/dp/0773524509/ref=pd_bbs_7?ie=UTF8&amp;amp;s=books&amp;amp;qid=1199373095&amp;amp;sr=8-7 excerpt and text search] &lt;br /&gt;
* Eccles, W. J.  ''The Canadian Frontier, 1534-1760'' (1983) [http://www.questia.com/PM.qst?a=o&amp;amp;d=10657323 online edition]&lt;br /&gt;
* Heintzman, Ralph. &amp;quot;The Political Culture of Quebec, 1840-1960,&amp;quot; ''Canadian Journal of Political Science / Revue canadienne de science politique,'' Vol. 16, No. 1. (Mar., 1983), pp. 3-59. [http://links.jstor.org/sici?sici=0008-4239%28198303%2916%3A1%3C3%3ATPCOQ1%3E2.0.CO%3B2-M in JSTOR]&lt;br /&gt;
* Lanctot, Gustave. ''A History of Canada'' 3 vol Toronto. 1963. [http://www.questia.com/PM.qst?a=o&amp;amp;d=3115015 Volume One: From its Origins to the Royal Régime, 1663; online], [http://www.questia.com/PM.qst?a=o&amp;amp;d=98311761 Volume Two: From the Royal Régime to the Treaty of Utrecht, 1663-1713, online] &lt;br /&gt;
* Linteau, Paul-André, René Durocher, Jean-Claude Robert, and Robert Chodos. ''Quebec: A History 1867-1929'' (1983) ''Quebec Since 1930'' (1991), standard 2 vol textbook. &lt;br /&gt;
*  Moogk, Peter. ''La Nouvelle France: The Making of French Canada a Cultural History'' (2000) to 1763 [http://www.questia.com/library/book/la-nouvelle-france-the-making-of-french-canada-a-cultural-history-by-peter-moogk.jsp online edition]&lt;br /&gt;
* Trofimenkoff, Susan Mann. ''Dream of Nation: A Social and Intellectual History of Quebec'' (1982)&lt;br /&gt;
** Mann, Susan Mann. ''Dream of Nation: A Social and Intellectual History of Quebec'' (2nd ed, 2009)&lt;br /&gt;
*  Wade, Mason. ''The French Canadians, 1760-1945'' (1955), standard history, 1136pp [http://www.questia.com/PM.qst?a=o&amp;amp;d=8474052 online edition]&lt;br /&gt;
* Young, Brian and Dickinson, John A.  ''A Short History of Quebec: A Socio-Economic Perspective.'' (3rd ed. 2002. 238 pp.&lt;br /&gt;
&lt;br /&gt;
===Before 1867===&lt;br /&gt;
* Brecher, Frank W. ''Losing a Continent: France's North American Policy, 1753-1763'' (1998) [http://www.amazon.com/Losing-Continent-American-1753-1763-Contributions/dp/0313307865/ref=sr_1_1?ie=UTF8&amp;amp;s=books&amp;amp;qid=1205993021&amp;amp;sr=1-1 excerpt and text search]&lt;br /&gt;
* Creighton, Donald G. ''The Commercial Empire of the St. Lawrence, 1760-1850'' (1937) [http://www.questia.com/read/96753630?title=The%20Commercial%20Empire%20of%20the%20St.%20Lawrence%2c%201760-1850 online edition]&lt;br /&gt;
* Dechêne, Louise. ''Habitants and Merchants in Seventeenth-Century Montreal'' (1974; English ed. 2003), highly influential study from [[Annales School]]&lt;br /&gt;
* Egnal, Marc.  ''Divergent Paths: How Culture and Institutions Have Shaped North American Growth.'' (1996). 304 pp.  economic historian compares Quebec to U.S. 1750-1850&lt;br /&gt;
* Gossage, Peter.  ''Families in Transition: Industry and Population in Nineteenth-Century Saint-Hyacinthe.'' (1999). 299 pp.  &lt;br /&gt;
* Greer, Allan ''The people of New France'' (1997)&lt;br /&gt;
* Greer, Allan. ''The patriots and the people: the rebellion of 1837 in rural Lower Canada'' (1993)&lt;br /&gt;
* Greer, Allan. ''Peasant, Lord and Merchant: Rural Society in Three Quebec Parishes, 1740- 1840.'' (1985)&lt;br /&gt;
* Innis, Harold A. ''The Fur Trade in Canada'' (1930)&lt;br /&gt;
* Jaenen, Cornelius. ''Friend and Foe'' (1976) brief survey of French-Indian relations in the 16th &amp;amp; 17th centuries.&lt;br /&gt;
*  Manning, Helen Taft; ''The Revolt of French Canada, 1800-1835: A Chapter of the History of the British Commonwealth'' (1962) [http://www.questia.com/library/book/the-revolt-of-french-canada-1800-1835-a-chapter-of-the-history-of-the-british-commonwealth-by-helen-taft-manning.jsp online edition]&lt;br /&gt;
*  Miquelon, Dale. ''New France, 1701-1744: A Supplement to Europe'' (1989)&lt;br /&gt;
*  Moogk, Peter. ''La Nouvelle France: The Making of French Canada a Cultural History'' (2000) to 1763 [http://www.questia.com/library/book/la-nouvelle-france-the-making-of-french-canada-a-cultural-history-by-peter-moogk.jsp online edition]&lt;br /&gt;
* Ouellet, Fernand. ''Lower Canada, 1791-1840: Social Change and Nationalism'' (1980), synthesis by leading scholar&lt;br /&gt;
*  Pritchard, James.  ''In Search of Empire: The French in the Americas, 1670-1730.'' (2004). 484 pp.  includes Louisiana, the Caribbean, etc.&lt;br /&gt;
* Trudel, Marcel. ''The Beginnings of New France 1524-1663'' (1973)&lt;br /&gt;
* Wrong, George McKinnon. ''The Fall of Canada: A Chapter in the History of the Seven Years' War'' (1914), 272pp [http://books.google.com/books?id=KfJBAAAAIAAJ&amp;amp;printsec=frontcover&amp;amp;dq=intitle:history+intitle:canada&amp;amp;lr=&amp;amp;num=30&amp;amp;as_brr=1 full text online]  &lt;br /&gt;
* Young, Brian, ''George-Etienne Cartier: Montreal bourgeois'' (1981)&lt;br /&gt;
&lt;br /&gt;
===Since 1867===&lt;br /&gt;
* Armstrong, Elizabeth H. ''The Crisis of Quebec, 1914-1918'' (1937) &lt;br /&gt;
* Betcherman, Lita-rose ''Ernest Lapointe: Mackenzie King's Great Quebec Lieutenant'' (2002) 438pp &lt;br /&gt;
*  Behiels, Michael D. ''Prelude to Quebec's Quiet Revolution: Liberalism Versus Neo-Nationalism, 1945-1960'' (1985) &lt;br /&gt;
* Black, Conrad.  ''Duplessis.'' (1977). 743 pp.  &lt;br /&gt;
* Bothwell, Robert.  ''Canada and Quebec: One Country, Two Histories.'' (1995). 269 pp. &lt;br /&gt;
* Clarkson, Stephen,  and Christina McCall. ''Trudeau and our times'' (2v., 1990–94)&lt;br /&gt;
* Cohen, Andrew, and J. L. Granatstein, eds. ''Trudeau's shadow: the life and legacy of Pierre Elliott Trudeau''. (1999). &lt;br /&gt;
* Couture, Claude,  and Vivien Bosley. ''Paddling with the Current: Pierre Elliott Trudeau, Etienne Parent, Liberalism, and Nationalism in Canada'' (1998)&lt;br /&gt;
*  Gagnon, Alain-G., ed. ''Quebec, State and Society'' (3rd ed. 2004) 500pp; readings by experts&lt;br /&gt;
*  Gagnon, Alain-G. and Montcalm, Mary Beth.  ''Quebec beyond the Quiet Revolution.'' (2000) 221 pp.  &lt;br /&gt;
* Gauvreau, Michael. ''The Catholic Origins of Quebec's Quiet Revolution, 1931-1970'' (2005)&lt;br /&gt;
* Grace, Robert J.  ''The Irish in Quebec: An Introduction to the Historiography.'' (1992)&lt;br /&gt;
* Langlois, Simon, ed.  ''Recent Social Trends in Quebec, 1960-1990.'' (1992). 606 pp.  &lt;br /&gt;
* McRoberts, Kenneth. ''Quebec: Social Change and Political Crisis.'' (1988). &lt;br /&gt;
* Neatby, H. Blair. ''Laurier and a Liberal Quebec: A Study in Political Management'' (1973) [http://www.questia.com/PM.qst?a=o&amp;amp;d=8104462 online edition]&lt;br /&gt;
* Quinn, Herbert F. ''The Union Nationale: A Study in Quebec Nationalism'' (1963) 254 pgs. [http://www.questia.com/read/2983146?title=The%20Union%20Nationale%3a%20A%20Study%20in%20Quebec%20Nationalism online edition]&lt;br /&gt;
* Robinson, Gertrude.  ''Constructing the Quebec Referendum: French and English Media Voices.'' (1998). 262 pp.  &lt;br /&gt;
*  Saywell, John. ''The Rise of the Parti Québécois 1967-76'' (1977) [http://www.questia.com/PM.qst?a=o&amp;amp;d=1347933 online edition]&lt;br /&gt;
* Stevenson, Garth.  ''Community Besieged: The Anglophone Minority and the Politics of Quebec.'' (1999). 363 pp.  &lt;br /&gt;
* Thomson, Dale C.  ''Jean Lesage and the Quiet Revolution.'' (1984). 501 pp.&lt;br /&gt;
*  Young, Robert A.  ''The Struggle for Quebec: From Referendum to Referendum?'' (1999). 210 pp. &lt;br /&gt;
&lt;br /&gt;
===Montreal===&lt;br /&gt;
see also [[Montreal]]&lt;br /&gt;
&lt;br /&gt;
* Atherton, William Henry. ''Montreal, 1535-1914'' (1914) [http://books.google.com/books?id=RT1KUs2ax0sC&amp;amp;dq=intitle:montreal+date:1900-1922&amp;amp;lr=&amp;amp;num=30&amp;amp;as_brr=1&amp;amp;source=gbs_summary_s&amp;amp;cad=0 complete text online] &lt;br /&gt;
* Baillargeon, Denyse. ''Making Do: Women, Family and Home in Montreal during the Great Depression.'' (1999). 232 pp.  &lt;br /&gt;
* Germain, Annick and Damaris, Rose. ''Montréal: The Quest for a Metropolis'' (2000). 306 pp.  &lt;br /&gt;
&lt;br /&gt;
===Historiography===&lt;br /&gt;
* Gagnon, Serge.  ''Quebec and Its Historians, 1840-1920.'' (1982). 161 pp.  &lt;br /&gt;
* Havard, Gilles, and Cécile Vidal, &amp;quot;Making New France New Again: French historians rediscover their American past,&amp;quot; ''Common-Place'' (July 2007) v 7 #4 [http://www.common-place.org/vol-07/no-04/harvard/ online version]&lt;br /&gt;
* Ouellet, Fernand. ''Economy, class &amp;amp; nation in Quebec: Interpretive essays'' (1991), historiography &lt;br /&gt;
* Rudin, Ronald. ''Making History in Twentieth-Century Quebec'' (1997) [http://books.google.com/books?hl=en&amp;amp;lr=&amp;amp;id=Bh5dDMnmFdQC&amp;amp;oi=fnd&amp;amp;pg=PR9&amp;amp;dq=historiography+quebec&amp;amp;ots=qc1xuagw7u&amp;amp;sig=jy5eKg_vKpxz_0NKEdvWnGQ8EKM excerpts and text search]&lt;br /&gt;
*  Vidal, Cécile. &amp;quot;The Reluctance of French Historians to Address Atlantic History,&amp;quot; ''The Southern Quarterly'' 43:4 (2006): 153-189;&lt;br /&gt;
&lt;br /&gt;
===Primary sources===&lt;br /&gt;
* Cameron, David R., ed.  ''The Referendum Papers: Essays on Secession and National Unity.'' (1999). 430 pp &lt;br /&gt;
* Cook, Ramsay, ed. ''French-Canadian Nationalism: An Anthology'' (1969) &lt;br /&gt;
* Lamonde, Yvan and Corbo, Claude, eds. ''Le Rouge et le Bleu: Une Anthologie de la Pensée Politique au Québec de la Conquête à la Révolution Tranquille'' (1999). 576 pp.  &lt;br /&gt;
* Lévesque, René. &amp;quot;For an Independent Quebec.&amp;quot; ''Foreign Affairs'' 1976 54(4): 734-744. The author was president of the Parti Québécois. Issn: 0015-7120 Fulltext: [[Ebsco]]&lt;br /&gt;
* [http://faculty.marianopolis.edu/c.belanger/quebechistory/docs/index.htm Primary sources--texts]&lt;br /&gt;
* [http://faculty.marianopolis.edu/c.belanger/quebechistory/stats/index.htm Primary sources--statistics]]&lt;br /&gt;
== External Links ==&lt;br /&gt;
* [http://www.bonjourquebec.com/ Quebec Tourism]&lt;br /&gt;
&lt;br /&gt;
====Notes====&lt;br /&gt;
&amp;lt;References/&amp;gt;&lt;br /&gt;
&lt;br /&gt;
&lt;br /&gt;
[[Category:Canadian Provinces]]&lt;br /&gt;
[[Category:Canadian History]]&lt;br /&gt;
[[category:Quebec]]&lt;br /&gt;
[[category:Canada]]&lt;/div&gt;</summary>
		<author><name>Getitstraight</name></author>
	</entry>
	<entry>
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		<title>Quebec</title>
		<link rel="alternate" type="text/html" href="https://www.conservapedia.com/index.php?title=Quebec&amp;diff=732731"/>
		<updated>2009-12-15T12:30:21Z</updated>

		<summary type="html">&lt;p&gt;Getitstraight: &lt;/p&gt;
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&lt;div&gt;'''Quebec''' ('''Québec''' in the French language)  is the largest [[province]] in [[Canada]] geographically, and the second most populous after [[Ontario]]. The English name is  Quebec.  The capital is [[Québec City]] and the largest city is [[Montreal|Montréal]] (Montreal).  Quebec entered Confederation in 1867 and has a total area of 1,540,680 km&amp;lt;sup&amp;gt;2&amp;lt;/sup&amp;gt;.  The population of Quebec was 7,546,131 in 2006, approximately 23.4% of the national total.&amp;lt;ref&amp;gt;[http://canadaonline.about.com/cs/provinces/p/quebecfacts.htm Canadaonline]&amp;lt;/ref&amp;gt;  &lt;br /&gt;
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Quebec traces its roots to French colonization of North America prior to the British conquest of Canada in 1760 during the [[French and Indian Wars]].  Quebec still retains a unique French-language culture, although it has had little connection with France since the conquest. The &amp;quot;[[Quiet Revolution]]&amp;quot; of the 1960s dramatically changed the province; it modernized rapidly and the Catholic Church lost much of its innfluence, along with a large portion of its membership. A new sense of French nationalism emerged, calling for an independent nation, and meanwhile forcing out most of the great business and banking corporations that were run by English Canadians (they moved to [[Toronto]]).&lt;br /&gt;
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The official language of the province is [[French]], although many residents are bilingual, speaking both French and [[English]]. Laws and regulations must be written in both English and French as per the Constitution Act of 1867. The provincial government has severely restricted the use of English in signage and schools.&lt;br /&gt;
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==Economy==&lt;br /&gt;
The per capita provincial income in 2001 was $28,756 (Cdn).&amp;lt;ref&amp;gt;[http://www.dec-ced.gc.ca/Complements/Publications/ADT2003/en/2.html The Economy of Quebec and its Regions]&amp;lt;/ref&amp;gt;.  This has lagged behind the overall growth of Canada, in part because of the successive separatist governments who did not create a stable environment and their policies of large government intervention.  The economy has a large aerospace and manufacturing sector, however mineral extraction and forestry also play a large role.&lt;br /&gt;
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==Recent history since 2000==&lt;br /&gt;
The separatist movement has waned recently, and since 2003 Québec has been governed by a pro-federalist party.   On March 26, 2007, the Liberal Party of Québec, led by [[Jean Charest]], was elected to a minority government, with Mario Dumont's Action Démocratique Québec forming the official opposition. The former official opposition, the Parti Québecois led by André Boisclair, finished the election in third place.&lt;br /&gt;
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==History==&lt;br /&gt;
The '''history of Quebec''' stretches from the French explorers and settlers of the 17th century to a modern secular province of Canada in the 21st century that stresses a commitment to the French language and asks whether it should be independence of [[Canada]].  The official name is &amp;quot;Quebec&amp;quot; since Confederation in 1867; previous names include &amp;quot;[[New France]],&amp;quot; (1534 to 1763), &amp;quot;Province of Quebec&amp;quot; (1763-91), &amp;quot;Lower Canada&amp;quot; (1791-1841), and &amp;quot;Canada East&amp;quot; in the Province of Canada (1841-67). From 1783 to 1867 it was part of the [[British Empire]] informally called '''British North America.'''&amp;lt;ref&amp;gt; Along with Nova Scotia, Cape Breton (annexed to Nova Scotia in 1820), Upper Canada (Ontario),  St John's Island (Prince Edward Island), Newfoundland, the Hudson's Bay Company Territories, and some land belonging directly to the Crown.&amp;lt;/ref&amp;gt;&lt;br /&gt;
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===New France===&lt;br /&gt;
For a history of Quebec prior to 1763, see [[New France]].&lt;br /&gt;
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===British Colonial rule===&lt;br /&gt;
The Anglo-French imperial rivalry, particularly the [[French and Indian War]] of 1754-1763, (the [[Seven Years War]]) found France and and Britain at war yet again. The key to control of North America was the fortress at Quebec, which the British were determined to capture. In 1759 Major General James Wolfe, exploiting Britain's superior navy, seized Quebec City after a long and destructive siege. Montreal surrendered in 1760, and three years later the Treaty of Paris transferred New France to British control.&lt;br /&gt;
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The British renamed the colony the Province of Quebec as British officials replaced royal officials who returned to France. Otherwise there was little change. Merchants prospered in the towns, while the seigneurs as a class declined slightly. The habitants prospered for they had a hungry new market for their wheat in London. A few sent sent their sons to the seminaries in Quebec and Montreal or to the collèges classiques. These private schools, established after 1800, prepared young men for careers as priests, teachers, lawyers, and doctors, thereby creating for the first time an intellectual class that proved central to Quebec's political development. Some French Canadians took minor government posts; most remained in agriculture. Entrepreneurial immigrants from America and England came to monopolize trade and commerce, which centered in Quebec City and Montreal.&lt;br /&gt;
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London's plan was to assimilate the 80,000 or so French-speaking Canadiens, attract English settlers from America, introduce English laws and procedures, create freehold tenure (by which farmers would own land not merely rent it), impose anti-Catholic oaths, and set up an elected legislature. But the Americans did not arrive and the French wanted no part of British legal or political forms. The first governor, Sir James Murray, recognized reality, allowed Mgr Jean-Olivier Briand to become the Catholic bishop (1766) and provided lower courts where Canadiens could be jurors and lawyers.&lt;br /&gt;
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A central theme in French Canadian historiography, especially as developed by the scholar Abbe [[Lionel Groulx]] in the mid-20th century, was the British Conquest of 1759. France abandoned Quebec, and rejected its own past by its anti-Catholic [[French Revolution]]. The Quebeckers became victims of British oppression and were targeted for assimilation. The short and long range goals of the people became simply &amp;quot;La Survivance&amp;quot;, the survival of the nation. Groulx argues the energies of the people had to be fully mobilized for this struggle, with the Church taking the lead as an anti-colonial and passive resistance movement dedicated to the preservation of the true religion in North America.&amp;lt;ref&amp;gt; See Ronald Rudin, ''Making History in Twentieth-Century Quebec.'' (1997). ch 1&amp;lt;/ref&amp;gt;&lt;br /&gt;
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====Quebec Act, 1774====&lt;br /&gt;
{{main|Quebec Act}}&lt;br /&gt;
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In 1774 the British Parliament, threatened by restless American colonies, sought Canadiens' loyalty by passing the [[Quebec Act]]. It became the Magna Carta of French-Canadian liberties, for it guaranteed basic rights, with an oath of loyalty to the Crown replacing the anti-Catholic oaths. The Roman Catholic Church gained official recognition, and the the Act enabled it legally to collect the tithe (a 10% tax on farm produce). Government was vested in a governor and a legislative council, which had full power of internal legislation and taxation. The French civil law was restored in place of English common law, although English criminal law was retained. In addition, the French language received official approval. Finally, the boundaries of Quebec were extended to the Ohio and Mississippi rivers. British concessions strengthened conservative Canadiens and made them loyal to the British Crown at the moment when revolution was sweeping the American colonies. Indeed, the Americans were especially angry with the Quebec Act because it gave Catholics generous new rights while Britain was cutting back on the rights of Americans. &lt;br /&gt;
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When the Americans went to war with Britain in 1775 they called upon Canadians to revolt, and sent small armies in 1775-76 to remove British power. Many habitants sympathized with the Americans and formed regiments that fought under [[George Washington]]. Others supported the British; most remained neutral.  The British repulsed the Americans, who retreated home.  Quebec then became a base for the invasion of New York that was decisively defeated with the surrender of the main British army at Saratoga in 1777.&lt;br /&gt;
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====Loyalists settle the Eastern townships====&lt;br /&gt;
After the victory of the American Revolution, 50,000 or so [[Loyalists]] (American colonists loyal to the British Crown), migrated north to Canada. They brought along several thousand black slaves, for slavery was legal until 1833. Most Loyalists went to Nova Scotia and New Brunswick, but about 6,000 arrived in Quebec, especially in the &amp;quot;Eastern townships&amp;quot; south of Montreal.&amp;lt;ref&amp;gt; See article in [http://www.thecanadianencyclopedia.com/index.cfm?PgNm=TCE&amp;amp;Params=A1ARTA0002491 ''Canadian Encyclopedia'' (2008)]&amp;lt;/ref&amp;gt; Their demands for a separate colony and English law led to the division of 1791, with ''Upper Canada&amp;quot; (later Ontario) separated from Quebec, which became '''Lower Canada'''.&lt;br /&gt;
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The Anglican Church launched a well-funded initiative to build churches and support missionaries in the Eastern townships, thereby building loyalty to the Empire. The are enjoys abundant rainfall, numerous water mill sites, accessible conifer forests, plentiful supplies of fire wood, good grazing land, and rich mineral deposits. However, the growing season for crops is short, and much of the soil is also generally thin and rocky. Most of the best land fell into the hands of absentee proprietors by 1800, and they fought incessantly with squatters. Outside markets were relatively inaccessible before the arrival of the railway around 1850. The English-speaking agricultural and entrepreneurial elite began to transfer its capital and skills westward, replaced by French speaking farmers and Irish Catholics fleeing the Potato Famine in the 1840s.  The &amp;quot;bonne entente theory&amp;quot; of sociologist Leon Gerin argues that the new Francophone arrivals were influenced by their enterprising and independent-minded Yankee neighbours. By 1870 Anglophones were a majority in Quebec alike the rest of Canada (only one million Francophones in the dominion when it was formed in 1867), and by the 21st century only 10% of Quebecers are Anglophone (and most of them are Irish). In the 1840s, school reforms required compromise with the strong localist traditions of the Eastern Townships region. The inhabitants displayed strong lingering American traditions. Local fund-raising for schools was a hotly contested issue throughout the 1840s, with many prominent citizens actively opposing levying taxes for that purpose. School taxes diminished the role of affluent individuals who supported local schools and made possible the subsidization of poorer, neighbouring schools. Educational control remained local despite legislation enacted in 1846, which repealed prior acts and required school commissioners to assess property.&amp;lt;ref&amp;gt; J. I. Little, ''State and Society in Transition: The Politics of Institutional Reform in the Eastern Townships 1832-1852.'' (1997)&amp;lt;/ref&amp;gt; In the late 1840s Yankees felt that union with the United States would end their economic isolation and stagnation as well as remove them from the growing threat of French-Canadian political domination. Leading proponents of this genuinely bipartisan movement were careful not to appear disloyal to Britain, however, and they actively discouraged popular protest at the local level. Fearful of American-style democracy, the local elite also expressed revulsion toward American slavery and militaristic expansionism. Consequently, the movement died out in the Eastern Townships as it did in Montreal after Britain expressed its official disapproval and trade with the United States began to increase thanks to the opening of the [[Grand Trunk Railway]].&amp;lt;ref&amp;gt;J. I. Little, &amp;quot;The Short Life of a Local Protest Movement: the Annexation Crisis of 1849-50 in the Eastern Townships.&amp;quot; ''Journal of the Canadian Historical Association'' 1992 3: 45-67. Issn: 0847-4478 [http://www.erudit.org/revue/jcha/1992/v3/n1/031044ar.pdf online edition] &amp;lt;/ref&amp;gt;&lt;br /&gt;
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Besides the Eastern townships, the western portions of Quebec (which later became Ontario) were attractive to many thousands of nonpolitical [[Yankees]] from New England. Most French habitants were content with their location along the St. Lawrence, and few moved west throughout the country. French-Canadian emigration to the USA occurred in the late 19th and early 20th centuries, with over 500,000 French Canadians moved south into New England, Midwest and Northern states. They were employed as miners, timbermen, factory workers, truck drivers and farmers whom sought a better life in the United States.&lt;br /&gt;
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====Catholic Church====&lt;br /&gt;
Hardy (2007) examines the period from 1760 to 1840, showing the Catholic Church at all times exerted considerable influence in parishes and that Catholic habitants were respectful of the demands of their faith. By 1800 the Church adopted new ways to transform religious practice. It received the state's support, and after 1840 it benefited from the support of elites that emerged from the failed rebellions. From that date forward, the Church was given responsibility for the public education system. Consequently, the school became the most effective way to indoctrinate the populace, disseminate Catholic values, and transmit the Church's new directions in religious practices. The religious culture that gradually emerged from this vast acculturation offensive was a direct result of the continuation and outcome of actions undertaken by the clergy during the first half of the 19th century. The new religious culture was defined by the respect of mandatory religious practices; the enticement of indulgences used to soften the fires of purgatory; the wealth of devotion and religious ceremonies, which now covered the entire year and dictated a rhythm to the social calendar; and the manifestation of faith through processions, pilgrimages, actions, postures, and behaviors, which were visible testimonies of faith. This behavioral model quickly became the norm during the second half of the 19th century, and any deviation from it brought the community's sharp disapproval.&amp;lt;ref&amp;gt;René Hardy, &amp;quot;Regards sur la Construction de la Culture Catholique Quebecoise au XIX Siecle,&amp;quot; ''Canadian Historical Review'' 2007 88(1): 7-40. Issn: 0008-3755 Fulltext: [[Ebsco]] &amp;lt;/ref&amp;gt;&lt;br /&gt;
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===Province within Canada===&lt;br /&gt;
Ignace Bourget, Bishop of Montreal from 1840 to 1876, played a central role in strengthening French Canadian culture once Quebec became part of the English-dominated Canadian Federation, at the same time assuring the Catholic Church a dominant position in French Canadian cultural identity.&amp;lt;ref&amp;gt; See [http://www.biographi.ca/EN/ShowBio.asp?BioId=39507&amp;amp;query=Bourget ''Dictionary of Canadian Biography''] &amp;lt;/ref&amp;gt; Deliberately drawing on Rome rather than France for inspiration, he presided over the expansion of the Church's activities in Quebec, seeking to make religion more accessible to the people through an emotional appeal. By helping to create a network of religious, social, and even economic institutions for the Quebecois, Bourget contributed to the emergence of a traditional culture in a modern, urban space which would define French Canadian identity until the Quiet Revolution at the end of the 1960s.&amp;lt;ref&amp;gt;Roberto Perin, &amp;quot;L'eglise et L'edification D'une Culture Publique au Quebec,&amp;quot; ''Etudes D'histoire Religieuse: Société Canadienne D'histoire De L'eglise Catholique'' 2001 67: 261-270. Issn: 0318-6172 &amp;lt;/ref&amp;gt;&lt;br /&gt;
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====Political culture====&lt;br /&gt;
From 1840 to 1873 Montreal politics were dominated by wealthy English Protestants who also participated in provincial and federal politics. From 1873 to 1914 was a transition period with French Canadians generally in the majority in the city council, and with the mayors drawn from a wider variety of backgrounds. A new political type emerged after 1914, his power based on popularity rather than wealth, on social appeal rather than status, who views politics as a career.&amp;lt;ref&amp;gt; Guy Bourassa, &amp;quot;Les Elites Politiques de Montreal: De L'Aristocratie a la Democratie,&amp;quot; ''The Canadian Journal of Economics and Political Science'' Vol. 31, No. 1. (Feb., 1965), pp. 35-51. [http://links.jstor.org/sici?sici=0315-4890%28196502%2931%3A1%3C35%3ALEPDMD%3E2.0.CO%3B2-R in JSTOR]&amp;lt;/ref&amp;gt;&lt;br /&gt;
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From 1867 to 1940, the Catholic Church played the primary role in Quebec in the development of both public education and family assistance, and the church actively promoted a virulent form of antistatism that opposed any government involvement in social affairs. A theological justification for antistatism explained that only the father, as head of his family, should be directly concerned with his family's welfare and with his children's education, which was controlled by the Catholic Church. Conservative politicians were content to ally themselves with the Church against any forms of liberal social interventionism. While there were some exceptions to the rule - primarily the social legislation passed by the Liberal government of Adélard Godbout during World War II - the role of the state did not really begin to change until 1945, when the national government of [[William Lyon Mackenzie King]] passed family assistance legislation.&amp;lt;ref&amp;gt; Ralph Heintzman, &amp;quot;The Political Culture of Quebec, 1840-1960,&amp;quot; ''Canadian Journal of Political Science'' Vol. 16, No. 1. (Mar., 1983), pp. 3-59. &amp;lt;/ref&amp;gt; &lt;br /&gt;
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While scholars often emphasize traditionalism, ruralism, and antistatism as the dominant factors of Quebec's political culture prior to the 1960s, some Quebecois embraced progressivism early in the 20th century. Municipal government reform, one of the hallmarks of the progressive movement, cropped up in Canada's largest city, Montreal. It was led by Anglophones and remnants of Quebec's Parti Rouges, but support for reform came from a wide section of Montreal's French-speaking population.&amp;lt;ref&amp;gt; Alan Gordon, &amp;quot;Ward Heelers and Honest Men: Urban Quebecois Political Culture and the Montreal Reform of 1909.&amp;quot; ''Urban History Review'' 1995 23(2): 20-32. Issn: 0703-0428 &amp;lt;/ref&amp;gt;&lt;br /&gt;
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The first decades of the 20th century saw an accelerated urbanization, which made anonymity possible and facilitated an escape from social constraints for those individuals who so wished.  Emigration to New England also offered a safety valve, as hundreds of thousands moved there permanently, finding work in the textile factories. This freedom from religious retribution and constraints played an important role and became a mitigating factor in the decline of the religious culture, a culture that slowly unraveled before being swept away by the Quiet Revolution.&lt;br /&gt;
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====Duplessis era====&lt;br /&gt;
Maurice Duplessis&amp;lt;ref&amp;gt; See [http://www.thecanadianencyclopedia.com/index.cfm?PgNm=TCE&amp;amp;Params=A1ARTA0002468 biography at ''Canadian Encyclopedia'' (2000)]]&amp;lt;/ref&amp;gt;  was premier of Quebec during 1936-39 and 1944-59 and leader of the National Union Party (UN).  Until his death in 1959 he ran an authoritarianism government, with antilabor policies. He feared communism, cared little for industry, and promoted agriculture, which he considered a panacea for industrial evils. A Catholic and a French Canadian nationalist, he was a provincial conservative. &lt;br /&gt;
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The most prominent nationalist spokesman in the era was Lionel Groulx (1878-1967), a Catholic priest whose histories of Quebec presented a conservative mission for the province.&amp;lt;ref&amp;gt; See Susan Mann Trofimenkoff, &amp;quot;Lionel Groulx,&amp;quot; in  [http://www.thecanadianencyclopedia.com/PrinterFriendly.cfm?Params=A1ARTA0003472 ''Canadian Encyclopedia'' (2008)]&amp;lt;/ref&amp;gt; As professor of Canadian history at the Université de Montréal (1915-1949) he directly influenced the intellectual leaders of the era. The true Quebec, he argued, was based on the supremacy of the Church and family that challenged liberalism at all points. His organicist concept of the nation, in which the nation is understood as a &amp;quot;collective individual&amp;quot; with structured thought, brought Groulx to treat the individual as subordinate to the societal group. From this outlook, Groulx defended tradition and promoted a conception of education that aimed to foster the development of the national feeling of belonging. His conception of the state was also antiliberal, particularly because it rejected the distinction between the political and religious spheres.  Groulx found Duplessis distasteful, and welcomed the economic developments of the Quiet Revolution, realizing too late that it would destroy the Church's central role.&lt;br /&gt;
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In the 1940's, the Catholic-dominated provincial government went after a small growing religious sect, [[Jehovah's Witnessess]] for their political neutrality during [[World War II]]. Peaked in 1943, about thousands of members in Quebec were jailed, tried in court or placed into military internment camps. Jehovah's Witnesses were nearly banned in the province until a Canadian court hearing in 1944 declared it was a violation of religious freedom and civil rights, even though the sect doesn't hold their allegiance to political rulers during wartime. Within a decade (1954), the national concern of retaining a degree of separation of church and state from the Jehovah's Witnesses of Quebec case brought a formal end to Quebec's 350-year old religious laws, and soon, Roman Catholicism was no longer the state church of Quebec.  &lt;br /&gt;
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===The Quiet Revolution of the 1960s===&lt;br /&gt;
The Quiet Revolution (Révolution Tranquille) of the 1960s saw a radical nonviolent transformation in the politics, society and economy of Quebec. A traditional people modernized the economy and the social structure, threw off Church control, rejected Anglo control of Quebec's economy, and finally sought, but failed, to gain independence from Canada. The Revolution was strongly promoted by the governments of Liberal Premier [[Jean Lesage]] (1960-66) and Premier [[Daniel Johnson]] (1966-68) of the opposition Union Nationale party. Other more militant or outspoken leaders like [[Rene Levisque]] came to the scene in the early 1970s, he later became the leader of the Bloc Quebecois founded in 1974. &lt;br /&gt;
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Many French-Canadian leaders and Quebec separatists were war veterans and well-established civic leaders, despite they preached ethnic loyality as Francophones or Quebecois not Canadians, and their reaction of English being the &amp;quot;lingua franca&amp;quot; in the professions will destroy the Quebecois/French cultural integrity. Interestingly, many thousands of French-Canadian draft dodgers fled to the USA during World War II, whom felt the war was against Francophone interests, and brought an end to the country's military conscription in 1942. Quebec has a history of opposition and resistance to the national military draft in the Boer War of 1890's and the first World War in the 1910's. &lt;br /&gt;
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With an increased involvement of the Francophone majority's political affairs, the Canadian government nationalized hydroelectric utilities, created crown corporations whom were owned by Quebecois businessmen of French not British descent, and undertook to provide the educational, health care, and social services formerly under Church control. The provincial government began to make further demands as a &amp;quot;nation&amp;quot; not a province of being a culturally separate people, and that all of the provincial economy should be under the Francophone/Quebecois people's control. The Quiet Revolution has resulted in the ascendency of an enormous civil service in Quebec that is directed by a middle class technocracy allied with business interests to insure control of the state. &lt;br /&gt;
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=====Political upheaval=====&lt;br /&gt;
In the 1950s Duplessis came under attack from a small but influential group of well-educated young French Canadian reformers, who took over and revived the Quebec Liberal Party. &lt;br /&gt;
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In 1960 reformers defeated the Union Nationale and formed a government under Liberal [[Jean Lesage]]&amp;lt;ref&amp;gt; See [http://www.thecanadianencyclopedia.com/index.cfm?PgNm=TCE&amp;amp;Params=A1ARTA0004642 biography at ''Canadian Encyclopedia'' (2000)]]&amp;lt;/ref&amp;gt; with the slogan &amp;quot;Maitres chez nous&amp;quot; (Masters in Our Own Home).  Reelected in 1962 by promising to nationalize the giant hydro-electricity industry, the Quebec Liberals initiated the '''Quiet Revolution'''--a program of economic, political, and educational reforms aimed at both modernizing the province and intensifying its French characteristics. In response to their demands for greater autonomy, Ottawa conceded an &amp;quot;opting-out&amp;quot; formula whereby Quebec was not required to participate in such federal welfare programs as the Canada Pension Plan,&amp;lt;ref&amp;gt; See [http://www.thecanadianencyclopedia.com/index.cfm?PgNm=TCE&amp;amp;Params=A1ARTA0001236 article at ''Canadian Encyclopedia'' (2000)]]&amp;lt;/ref&amp;gt; but could instead receive an amount of federal money equal to that which would have been spent in the province under the Pension Plan. This &amp;quot;special status&amp;quot; for Quebec irritated many English-speaking Canadians, although it fell far short of satisfying the rapidly growing French Canadian separatist movement, which advocated complete independence for Quebec. Some separatist leaders began to resort to terrorism, and in 1963 there was a series of bombings in the English-speaking districts of Montreal.&lt;br /&gt;
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Faced with a serious crisis, the national government of Prime Minister [[Lester Pearson]] appointed a royal commission to investigate the problems of bilingualism and biculturalism in Canada. The commission's report documented the economic disadvantages suffered by French Canadians and recommended full recognition of both French and English as equal official languages at the federal level and in the provinces of Quebec, New Brunswick, and Ontario. In administrative policy the Pearson government favored &amp;quot;cooperative federalism,&amp;quot; meaning continuous consultation between federal and provincial departments of government, as well as fairly frequent full-scale federal-provincial conferences.&lt;br /&gt;
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In 1966 the Lesage government in Quebec was defeated by the Union Nationale under Daniel Johnson,&amp;lt;ref&amp;gt; See [http://www.thecanadianencyclopedia.com/index.cfm?PgNm=TCE&amp;amp;Params=A1ARTA0004149 biography at ''Canadian Encyclopedia'' (2000)]&amp;lt;/ref&amp;gt; which claimed to be even more vigorously nationalist than its opponents.&amp;lt;ref&amp;gt; Lesage's party won 47% of the vote to Johnson's 41%, but the Union Nationale won 56 seats vs 51 because its vote was concentrated in rural constituencies which were overrepresented. Claude  Ryan, &amp;quot;Quebec Changes Governments&amp;quot;. ''Foreign Affairs'' 1966 45(1): 148-161. Issn: 0015-7120 Fulltext: [[Ebsco]]&amp;lt;/ref&amp;gt; Meanwhile, the Liberal government in Ottawa, which had been reelected in 1965, secured the final adoption of a distinctive national flag featuring the maple leaf as the nation's symbol. Another important piece of legislation was the National Medicare Act, which provided for joint federal-provincial financing of universal health care insurance.&lt;br /&gt;
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Quebec's &amp;quot;psychological secession&amp;quot; from Canada came in five stages: the Quiet Revolution of 1960, the 1980 sovereignty-association vote, the constitutional process of 1980-82, the Meech Lake Accord process of 1987-90, and the 1992 Charlottetown Accord referendum. The 1995 referendum for independence, saw the narrow victory for the &amp;quot;no&amp;quot; side.  Liberal Prime Minister Jean Chrétien&amp;lt;ref&amp;gt; See [http://www.thecanadianencyclopedia.com/index.cfm?PgNm=TCE&amp;amp;Params=A1ARTA0001606 biography at ''Canadian Encyclopedia'' (2000)]&amp;lt;/ref&amp;gt;  announced three policy initiatives that promised to change unemployment insurance, to recognize Quebec as a distinct society, and to empower Quebec and certain other Canadian regions to veto changes to the federal constitution.  French-speaking Quebecois gradually replaced ethnic consciousness by allegiance to a &amp;quot;national state&amp;quot; on the territory of the province of Quebec.  The '''Parti Québécois''' (PQ) emerged as a dominant nationalist party, formed in 1968.&amp;lt;ref&amp;gt; See [http://www.thecanadianencyclopedia.com/index.cfm?PgNm=TCE&amp;amp;Params=A1ARTA0006123 article in ''Canada Encyclopedia'' (2000)]&amp;lt;/ref&amp;gt;  PQ succeeded in passing two important charters, the Québec Charter of Human Rights and Freedoms (1975)&amp;lt;ref&amp;gt; See [http://www.thecanadianencyclopedia.com/index.cfm?PgNm=TCE&amp;amp;Params=A1ARTA0009340 article at ''Canadian Encyclopedia'' (2000)]&amp;lt;/ref&amp;gt;, and Bill 101, Charte de la langue française (1977)&amp;lt;ref&amp;gt; See [http://www.thecanadianencyclopedia.com/index.cfm?PgNm=TCE&amp;amp;Params=A1ARTA0000744 article at ''Canadian Encyclopedia'' (2000)]&amp;lt;/ref&amp;gt;, marked this significant evolution of Quebecois collective identity. Bill 101 made French the official language of the government and of the courts in Quebec; more controversially it made French the normal language of the workplace, of instruction, of communications, of commerce and of business. Education in French became compulsory for immigrants, even those from other Canadian provinces. The failure of the 1980 referendum on independence, and the 1982 economic crisis, led to the return to power of Robert Bourassa's Liberals in 1986. &lt;br /&gt;
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The national government in Ottawa refused to countenance independence. Under the leadership of Prime Minister [[Pierre Trudeau]]&amp;lt;ref&amp;gt; See [http://www.biographi.ca/EN/ShowBio.asp?BioId=42553&amp;amp;query=quebec ''Dictionary of Canadian Biography''] &amp;lt;/ref&amp;gt;, himself a leader in the Quiet Revolution, Ottawa countered with the concept of a single Canadian nation. Trudeau's actions culminated with the 1982 Constitution and the national Charter of Rights and Freedoms, which Quebec never endorsed and still is considered illegitimate by many Quebecers. The root problem is that Canada, as it is conceived by Anglophone Canadians, does not seem compatible with an enduring Quebec identity.&amp;lt;ref&amp;gt; Louis Balthazar, &amp;quot;Canada in the Setting of the New Nationalism &lt;br /&gt;
Quebec and the Ideal of Federalism,&amp;quot; ''Annals of the American Academy of Political and Social Science,''  Vol. 538, Being and Becoming Canada. (Mar., 1995), pp. 40-53. [http://links.jstor.org/sici?sici=0002-7162%28199503%29538%3C40%3AQATIOF%3E2.0.CO%3B2-N in JSTOR]&amp;lt;/ref&amp;gt;&lt;br /&gt;
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====Quiet Revolution: Social upheaval====&lt;br /&gt;
In social terms, the [[Quiet Revolution]] undercut the authority of the Catholic Church in taking away the schools and indeed the unquestioned authority of parish priests. The Union Nationale, the political party of Duplessis, together with the Catholic clergy, had actively propagated an ideology of conservatism: the Quebecois were destined to be peasants, to guarantee the survival of the Catholic religion and of the French language in North America.  Gauvreau (2005) however reveals also a positive role that minority elements of the Church played in the origins of Quebec's Quiet Revolution. He argues that Catholic youth movements played a major positive role in the origin of the most profound of Quebec's multiple &amp;quot;quiet revolutions,&amp;quot; beginning with the Catholic youth movements in the 1930s. They introduced &amp;quot;personalism&amp;quot;, a philosophical movement from France that was a kind of neo-Thomism.  In creating an active youth movement reformers inside the Church in effect repudiated much of the historic traditionalism of a peasant society, such as patriarchal families and sexuality focused solely on producing large families rather than companionate marriages.&amp;lt;ref&amp;gt; Michael Gauvreau, &amp;quot;From Rechristianization to Contestation: Catholic Values and Quebec Society, 1931-1970,&amp;quot; ''Church History,'' Vol. 69, No. 4. (Dec., 2000), pp. 803-833 [http://links.jstor.org/sici?sici=0009-6407%28200012%2969%3A4%3C803%3AFRTCCV%3E2.0.CO%3B2-Q in JSTOR]; &amp;lt;/ref&amp;gt;&lt;br /&gt;
&lt;br /&gt;
The exodus from Catholicism began by 1960, with church attendance in Montreal plunging in half in the decade of the 1960s, with even faster declines in rural parishes. Young couples rejected the Church's renewed opposition to birth control.  The Quebec independence movement focused on language  and culture, and no longer saw Quebec as the stronghold of Catholicism. Once having the developed world's highest birth rate in the 20th century, Francophones of Quebec now have a birth rate akin to Anglophones and other &amp;quot;slow/low or no growth&amp;quot; Western countries.&lt;br /&gt;
&lt;br /&gt;
The Parent Report on education in the province of Quebec (1963-66) was a key part of the Quiet Revolution that modernized and democratized education in Quebec. The report's attempt at democratizing manifested itself through its recommendations to open access to all levels of education; to create the Ministry of Education as a central authority responsible for all aspects of education; to replace local, religion-based educational authorities with local and regional authorities whose members would be elected directly by the parents rather than the general public; and to reorganize education finance in order to make it more equal. The article assesses the degree to which these recommendations were implemented.&lt;br /&gt;
&lt;br /&gt;
The Quiet Revolution moved the socialization of youth from private and social milieus, primarily the Church and family, to the public sphere, shaped by government policy, resulting in a more self-conscious socialization process. This process includes an emphasis on a shared francophone history and culture and on the importance of the French language to that culture. With new challenges to the institutionalization of the société distincte the state increasingly operates as a key agent of socialization.&lt;br /&gt;
&lt;br /&gt;
====Politics====&lt;br /&gt;
On May 20th, 1980 a separatist government held a referendum on declaring independence from Canada.  This was defeated by a 60% to 40% vote. A second referendum was held on October 31st, 1995 and saw the separatist side lose again, but by less than two percentage points (49% vs. 51%, a very close margin) identicated how far the Quebec separatist cause has nearly ended the 128-year old dominion of Canada.  &lt;br /&gt;
&lt;br /&gt;
In the 1993 national elections the Progressive Conservative Party collapsed and the official opposition became the avowedly separatist '''Bloc Québécois''', a new party formed in 1991 for the national parliament.&amp;lt;ref&amp;gt; See [http://www.thecanadianencyclopedia.com/index.cfm?PgNm=TCE&amp;amp;Params=A1ARTA0000829 article at ''Canadian Encyclopedia'' (2000)]&amp;lt;/ref&amp;gt; Inside Quebec the PQ regained power in 1994 under the resolutely nationalist leader Jacques Parizeau, and called for a referendum in 1995 it was convinced would lead to immediate independence. Preparations were made for diplomatic recognition and an army, but the &amp;quot;no&amp;quot; votes prevailed by 1%, largely because of the intense opposition of non-Francophones.&amp;lt;ref&amp;gt; See [http://www.thecanadianencyclopedia.com/index.cfm?PgNm=TCE&amp;amp;Params=A1ARTA0010730 article at ''Canadian Encyclopedia'' (2000)], and Gregory S. Mahler, &amp;quot;Canadian Federalism and the 1995 Referendum: a Perspective from Outside of Quebec.&amp;quot; ''American Review of Canadian Studies'' 1995 25(4): 449-476. Issn: 0272-2011 &amp;lt;/ref&amp;gt;&lt;br /&gt;
&lt;br /&gt;
The separatists were narrowly defeated in the 30 October 1995 referendum by 53,500 votes. Anglophones (English-speakers) and immigrants voted &amp;quot;no&amp;quot; as they vigorously sought to maintain Quebec's allegiance to the Canadian government. Francophones, using language with racial undertones, continue to foster the cause of an independent Quebec. Led by charismatic Lucien Bouchard, the separatists displayed an insensitivity toward those outside their ethnic group and ignored the difficulties independence would place on the debt-ridden, economically depressed province.&amp;lt;ref&amp;gt; J. A. S. Evans, &amp;quot;The Present State of Canada.&amp;quot; ''Virginia Quarterly Review'' 1996 72(2): 213-225. Issn: 0042-675x Fulltext: [[Ebsco]]&amp;lt;/ref&amp;gt;&lt;br /&gt;
&lt;br /&gt;
===Economy===&lt;br /&gt;
Before the 1960s the business and banking of Montreal and smaller cites was Anglophones; but by 2000 the business community was largely Francophone, particularly in management and the elite.  Some large corporations relocated their headquarters to Toronto and retained their Anglophone character.  Globalization strengthened the use of French. Foreign investment in new business increased, but the majority of foreign investment was in existing businesses. The provincial government implemented policies that supported successful exporting as well as other measures to stimulate an entrepreneurial business class.  The Quebec government established offices across the U.S. to promote trade, direct investment and tourism. The Parti Québécois has always experienced a lack of American support in its struggle for sovereignty, especially during the [[Bill Clinton]] administration in the 1990s. Agriculture, mining, and forestry declined, however.&amp;lt;ref&amp;gt; Joseph Lemay, &amp;quot;The Impact of the Quiet Revolution: the Business Environment of Smaller Cities and Regions of Quebec 1960-2000.&amp;quot; ''Québec Studies'' 2002-03 (34): 19-30. Issn: 0737-3759; William F. Averyt, &amp;quot;Quebec's Economic Development Policies, 1960-1987: Between Étatisme and Privatisation.&amp;quot; ''American Review of Canadian Studies'' 1989 19(2): 159-175. Issn: 0272-2011  &amp;lt;/ref&amp;gt;&lt;br /&gt;
&lt;br /&gt;
== Current situation ==&lt;br /&gt;
The Quebec secession issue and how the Canadian parliament made deals to keep Quebec intact with bribery and corruption, was part of the country's 2006 parliamentary crisis rocked Canada's core on being the most stable democracy in the world, leading the resignation of the entire parliament and several hundreds of politicial officals. The Parti Quebecois continued to speak of threats of secession with less public support in the last 5 years and declines well in the 2010's. &lt;br /&gt;
&lt;br /&gt;
Most Quebecers and Francophones in Canada no longer support any idea of an independent Quebec from Canada, with the majority suggest special autonomous status similar to the establishment of the Inuit majority territory of [[Nunavut]] in 1999. The Canadian government promotes an idea of multiculturalism and preserved diversity known as the &amp;quot;cultural mosaic&amp;quot; of anyone can preserve their own cultural, ethnic and racial distinction. When applied, that means Francophones will remain a &amp;quot;separate but equal&amp;quot; as well a not-so-assimilated and perhaps back to being marginalized minority within an Anglo/British descent-dominant society. &lt;br /&gt;
&lt;br /&gt;
Quebec's urban core, Montreal is no longer a mostly Francophone, nor bilingual city, it is now home to a high percentage of immigrants from around the world and ethnic groups of European descent, whom oppose Quebec separatist causes and policies. It is believed separatists such as leader Rene Levisque hold racist, nativist or xenophobe tendencies, such as incidents and acts of Anti-semitism towards the province's sizable Jewish population, and the obsession with ethnocultural purity of French-Canadian &amp;quot;blood&amp;quot; (or references from Quebecois militants of their people belong to a &amp;quot;Nordique&amp;quot;/&amp;quot;Gaullique&amp;quot;/&amp;quot;Latine&amp;quot; race) falls in the line of racial nationalism, has lost credibility and respect among politically active Francophones and Quebecers alike.         &lt;br /&gt;
&lt;br /&gt;
==Bibliography==&lt;br /&gt;
===Surveys===&lt;br /&gt;
* [http://www.biographi.ca/EN/ ''The Dictionary of Canadian Biography''] (1966-2006), thousands of scholarly biographies of notables who died by 1930&lt;br /&gt;
* [http://www.thecanadianencyclopedia.com/index.cfm?PgNm=TCESubjects&amp;amp;Params=A1 ''Canadian Encyclopedia'' (2008)] reliable detailed encyclopedia, on-line free&lt;br /&gt;
* Armstrong, Robert. ''Structure and Change: An Economic History of Québec'' (1984)&lt;br /&gt;
* Dickinson, John Alexander, and Brian Young. ''A Short History of Quebec'' (2003) [http://www.amazon.com/Short-History-Quebec-Alexander-Dickinson/dp/0773524509/ref=pd_bbs_7?ie=UTF8&amp;amp;s=books&amp;amp;qid=1199373095&amp;amp;sr=8-7 excerpt and text search] &lt;br /&gt;
* Eccles, W. J.  ''The Canadian Frontier, 1534-1760'' (1983) [http://www.questia.com/PM.qst?a=o&amp;amp;d=10657323 online edition]&lt;br /&gt;
* Heintzman, Ralph. &amp;quot;The Political Culture of Quebec, 1840-1960,&amp;quot; ''Canadian Journal of Political Science / Revue canadienne de science politique,'' Vol. 16, No. 1. (Mar., 1983), pp. 3-59. [http://links.jstor.org/sici?sici=0008-4239%28198303%2916%3A1%3C3%3ATPCOQ1%3E2.0.CO%3B2-M in JSTOR]&lt;br /&gt;
* Lanctot, Gustave. ''A History of Canada'' 3 vol Toronto. 1963. [http://www.questia.com/PM.qst?a=o&amp;amp;d=3115015 Volume One: From its Origins to the Royal Régime, 1663; online], [http://www.questia.com/PM.qst?a=o&amp;amp;d=98311761 Volume Two: From the Royal Régime to the Treaty of Utrecht, 1663-1713, online] &lt;br /&gt;
* Linteau, Paul-André, René Durocher, Jean-Claude Robert, and Robert Chodos. ''Quebec: A History 1867-1929'' (1983) ''Quebec Since 1930'' (1991), standard 2 vol textbook. &lt;br /&gt;
*  Moogk, Peter. ''La Nouvelle France: The Making of French Canada a Cultural History'' (2000) to 1763 [http://www.questia.com/library/book/la-nouvelle-france-the-making-of-french-canada-a-cultural-history-by-peter-moogk.jsp online edition]&lt;br /&gt;
* Trofimenkoff, Susan Mann. ''Dream of Nation: A Social and Intellectual History of Quebec'' (1982)&lt;br /&gt;
** Mann, Susan Mann. ''Dream of Nation: A Social and Intellectual History of Quebec'' (2nd ed, 2009)&lt;br /&gt;
*  Wade, Mason. ''The French Canadians, 1760-1945'' (1955), standard history, 1136pp [http://www.questia.com/PM.qst?a=o&amp;amp;d=8474052 online edition]&lt;br /&gt;
* Young, Brian and Dickinson, John A.  ''A Short History of Quebec: A Socio-Economic Perspective.'' (3rd ed. 2002. 238 pp.&lt;br /&gt;
&lt;br /&gt;
===Before 1867===&lt;br /&gt;
* Brecher, Frank W. ''Losing a Continent: France's North American Policy, 1753-1763'' (1998) [http://www.amazon.com/Losing-Continent-American-1753-1763-Contributions/dp/0313307865/ref=sr_1_1?ie=UTF8&amp;amp;s=books&amp;amp;qid=1205993021&amp;amp;sr=1-1 excerpt and text search]&lt;br /&gt;
* Creighton, Donald G. ''The Commercial Empire of the St. Lawrence, 1760-1850'' (1937) [http://www.questia.com/read/96753630?title=The%20Commercial%20Empire%20of%20the%20St.%20Lawrence%2c%201760-1850 online edition]&lt;br /&gt;
* Dechêne, Louise. ''Habitants and Merchants in Seventeenth-Century Montreal'' (1974; English ed. 2003), highly influential study from [[Annales School]]&lt;br /&gt;
* Egnal, Marc.  ''Divergent Paths: How Culture and Institutions Have Shaped North American Growth.'' (1996). 304 pp.  economic historian compares Quebec to U.S. 1750-1850&lt;br /&gt;
* Gossage, Peter.  ''Families in Transition: Industry and Population in Nineteenth-Century Saint-Hyacinthe.'' (1999). 299 pp.  &lt;br /&gt;
* Greer, Allan ''The people of New France'' (1997)&lt;br /&gt;
* Greer, Allan. ''The patriots and the people: the rebellion of 1837 in rural Lower Canada'' (1993)&lt;br /&gt;
* Greer, Allan. ''Peasant, Lord and Merchant: Rural Society in Three Quebec Parishes, 1740- 1840.'' (1985)&lt;br /&gt;
* Innis, Harold A. ''The Fur Trade in Canada'' (1930)&lt;br /&gt;
* Jaenen, Cornelius. ''Friend and Foe'' (1976) brief survey of French-Indian relations in the 16th &amp;amp; 17th centuries.&lt;br /&gt;
*  Manning, Helen Taft; ''The Revolt of French Canada, 1800-1835: A Chapter of the History of the British Commonwealth'' (1962) [http://www.questia.com/library/book/the-revolt-of-french-canada-1800-1835-a-chapter-of-the-history-of-the-british-commonwealth-by-helen-taft-manning.jsp online edition]&lt;br /&gt;
*  Miquelon, Dale. ''New France, 1701-1744: A Supplement to Europe'' (1989)&lt;br /&gt;
*  Moogk, Peter. ''La Nouvelle France: The Making of French Canada a Cultural History'' (2000) to 1763 [http://www.questia.com/library/book/la-nouvelle-france-the-making-of-french-canada-a-cultural-history-by-peter-moogk.jsp online edition]&lt;br /&gt;
* Ouellet, Fernand. ''Lower Canada, 1791-1840: Social Change and Nationalism'' (1980), synthesis by leading scholar&lt;br /&gt;
*  Pritchard, James.  ''In Search of Empire: The French in the Americas, 1670-1730.'' (2004). 484 pp.  includes Louisiana, the Caribbean, etc.&lt;br /&gt;
* Trudel, Marcel. ''The Beginnings of New France 1524-1663'' (1973)&lt;br /&gt;
* Wrong, George McKinnon. ''The Fall of Canada: A Chapter in the History of the Seven Years' War'' (1914), 272pp [http://books.google.com/books?id=KfJBAAAAIAAJ&amp;amp;printsec=frontcover&amp;amp;dq=intitle:history+intitle:canada&amp;amp;lr=&amp;amp;num=30&amp;amp;as_brr=1 full text online]  &lt;br /&gt;
* Young, Brian, ''George-Etienne Cartier: Montreal bourgeois'' (1981)&lt;br /&gt;
&lt;br /&gt;
===Since 1867===&lt;br /&gt;
* Armstrong, Elizabeth H. ''The Crisis of Quebec, 1914-1918'' (1937) &lt;br /&gt;
* Betcherman, Lita-rose ''Ernest Lapointe: Mackenzie King's Great Quebec Lieutenant'' (2002) 438pp &lt;br /&gt;
*  Behiels, Michael D. ''Prelude to Quebec's Quiet Revolution: Liberalism Versus Neo-Nationalism, 1945-1960'' (1985) &lt;br /&gt;
* Black, Conrad.  ''Duplessis.'' (1977). 743 pp.  &lt;br /&gt;
* Bothwell, Robert.  ''Canada and Quebec: One Country, Two Histories.'' (1995). 269 pp. &lt;br /&gt;
* Clarkson, Stephen,  and Christina McCall. ''Trudeau and our times'' (2v., 1990–94)&lt;br /&gt;
* Cohen, Andrew, and J. L. Granatstein, eds. ''Trudeau's shadow: the life and legacy of Pierre Elliott Trudeau''. (1999). &lt;br /&gt;
* Couture, Claude,  and Vivien Bosley. ''Paddling with the Current: Pierre Elliott Trudeau, Etienne Parent, Liberalism, and Nationalism in Canada'' (1998)&lt;br /&gt;
*  Gagnon, Alain-G., ed. ''Quebec, State and Society'' (3rd ed. 2004) 500pp; readings by experts&lt;br /&gt;
*  Gagnon, Alain-G. and Montcalm, Mary Beth.  ''Quebec beyond the Quiet Revolution.'' (2000) 221 pp.  &lt;br /&gt;
* Gauvreau, Michael. ''The Catholic Origins of Quebec's Quiet Revolution, 1931-1970'' (2005)&lt;br /&gt;
* Grace, Robert J.  ''The Irish in Quebec: An Introduction to the Historiography.'' (1992)&lt;br /&gt;
* Langlois, Simon, ed.  ''Recent Social Trends in Quebec, 1960-1990.'' (1992). 606 pp.  &lt;br /&gt;
* McRoberts, Kenneth. ''Quebec: Social Change and Political Crisis.'' (1988). &lt;br /&gt;
* Neatby, H. Blair. ''Laurier and a Liberal Quebec: A Study in Political Management'' (1973) [http://www.questia.com/PM.qst?a=o&amp;amp;d=8104462 online edition]&lt;br /&gt;
* Quinn, Herbert F. ''The Union Nationale: A Study in Quebec Nationalism'' (1963) 254 pgs. [http://www.questia.com/read/2983146?title=The%20Union%20Nationale%3a%20A%20Study%20in%20Quebec%20Nationalism online edition]&lt;br /&gt;
* Robinson, Gertrude.  ''Constructing the Quebec Referendum: French and English Media Voices.'' (1998). 262 pp.  &lt;br /&gt;
*  Saywell, John. ''The Rise of the Parti Québécois 1967-76'' (1977) [http://www.questia.com/PM.qst?a=o&amp;amp;d=1347933 online edition]&lt;br /&gt;
* Stevenson, Garth.  ''Community Besieged: The Anglophone Minority and the Politics of Quebec.'' (1999). 363 pp.  &lt;br /&gt;
* Thomson, Dale C.  ''Jean Lesage and the Quiet Revolution.'' (1984). 501 pp.&lt;br /&gt;
*  Young, Robert A.  ''The Struggle for Quebec: From Referendum to Referendum?'' (1999). 210 pp. &lt;br /&gt;
&lt;br /&gt;
===Montreal===&lt;br /&gt;
see also [[Montreal]]&lt;br /&gt;
&lt;br /&gt;
* Atherton, William Henry. ''Montreal, 1535-1914'' (1914) [http://books.google.com/books?id=RT1KUs2ax0sC&amp;amp;dq=intitle:montreal+date:1900-1922&amp;amp;lr=&amp;amp;num=30&amp;amp;as_brr=1&amp;amp;source=gbs_summary_s&amp;amp;cad=0 complete text online] &lt;br /&gt;
* Baillargeon, Denyse. ''Making Do: Women, Family and Home in Montreal during the Great Depression.'' (1999). 232 pp.  &lt;br /&gt;
* Germain, Annick and Damaris, Rose. ''Montréal: The Quest for a Metropolis'' (2000). 306 pp.  &lt;br /&gt;
&lt;br /&gt;
===Historiography===&lt;br /&gt;
* Gagnon, Serge.  ''Quebec and Its Historians, 1840-1920.'' (1982). 161 pp.  &lt;br /&gt;
* Havard, Gilles, and Cécile Vidal, &amp;quot;Making New France New Again: French historians rediscover their American past,&amp;quot; ''Common-Place'' (July 2007) v 7 #4 [http://www.common-place.org/vol-07/no-04/harvard/ online version]&lt;br /&gt;
* Ouellet, Fernand. ''Economy, class &amp;amp; nation in Quebec: Interpretive essays'' (1991), historiography &lt;br /&gt;
* Rudin, Ronald. ''Making History in Twentieth-Century Quebec'' (1997) [http://books.google.com/books?hl=en&amp;amp;lr=&amp;amp;id=Bh5dDMnmFdQC&amp;amp;oi=fnd&amp;amp;pg=PR9&amp;amp;dq=historiography+quebec&amp;amp;ots=qc1xuagw7u&amp;amp;sig=jy5eKg_vKpxz_0NKEdvWnGQ8EKM excerpts and text search]&lt;br /&gt;
*  Vidal, Cécile. &amp;quot;The Reluctance of French Historians to Address Atlantic History,&amp;quot; ''The Southern Quarterly'' 43:4 (2006): 153-189;&lt;br /&gt;
&lt;br /&gt;
===Primary sources===&lt;br /&gt;
* Cameron, David R., ed.  ''The Referendum Papers: Essays on Secession and National Unity.'' (1999). 430 pp &lt;br /&gt;
* Cook, Ramsay, ed. ''French-Canadian Nationalism: An Anthology'' (1969) &lt;br /&gt;
* Lamonde, Yvan and Corbo, Claude, eds. ''Le Rouge et le Bleu: Une Anthologie de la Pensée Politique au Québec de la Conquête à la Révolution Tranquille'' (1999). 576 pp.  &lt;br /&gt;
* Lévesque, René. &amp;quot;For an Independent Quebec.&amp;quot; ''Foreign Affairs'' 1976 54(4): 734-744. The author was president of the Parti Québécois. Issn: 0015-7120 Fulltext: [[Ebsco]]&lt;br /&gt;
* [http://faculty.marianopolis.edu/c.belanger/quebechistory/docs/index.htm Primary sources--texts]&lt;br /&gt;
* [http://faculty.marianopolis.edu/c.belanger/quebechistory/stats/index.htm Primary sources--statistics]]&lt;br /&gt;
== External Links ==&lt;br /&gt;
* [http://www.bonjourquebec.com/ Quebec Tourism]&lt;br /&gt;
&lt;br /&gt;
====Notes====&lt;br /&gt;
&amp;lt;References/&amp;gt;&lt;br /&gt;
&lt;br /&gt;
&lt;br /&gt;
[[Category:Canadian Provinces]]&lt;br /&gt;
[[Category:Canadian History]]&lt;br /&gt;
[[category:Quebec]]&lt;br /&gt;
[[category:Canada]]&lt;/div&gt;</summary>
		<author><name>Getitstraight</name></author>
	</entry>
	<entry>
		<id>https://www.conservapedia.com/index.php?title=Quebec&amp;diff=732729</id>
		<title>Quebec</title>
		<link rel="alternate" type="text/html" href="https://www.conservapedia.com/index.php?title=Quebec&amp;diff=732729"/>
		<updated>2009-12-15T12:17:19Z</updated>

		<summary type="html">&lt;p&gt;Getitstraight: &lt;/p&gt;
&lt;hr /&gt;
&lt;div&gt;'''Quebec''' ('''Québec''' in the French language)  is the largest [[province]] in [[Canada]] geographically, and the second most populous after [[Ontario]]. The English name is  Quebec.  The capital is [[Québec City]] and the largest city is [[Montreal|Montréal]] (Montreal).  Quebec entered Confederation in 1867 and has a total area of 1,540,680 km&amp;lt;sup&amp;gt;2&amp;lt;/sup&amp;gt;.  The population of Quebec was 7,546,131 in 2006, approximately 23.4% of the national total.&amp;lt;ref&amp;gt;[http://canadaonline.about.com/cs/provinces/p/quebecfacts.htm Canadaonline]&amp;lt;/ref&amp;gt;  &lt;br /&gt;
&lt;br /&gt;
Quebec traces its roots to French colonization of North America prior to the British conquest of Canada in 1760 during the [[French and Indian Wars]].  Quebec still retains a unique French-language culture, although it has had little connection with France since the conquest. The &amp;quot;[[Quiet Revolution]]&amp;quot; of the 1960s dramatically changed the province; it modernized rapidly and the Catholic Church lost much of its innfluence, along with a large portion of its membership. A new sense of French nationalism emerged, calling for an independent nation, and meanwhile forcing out most of the great business and banking corporations that were run by English Canadians (they moved to [[Toronto]]).&lt;br /&gt;
&lt;br /&gt;
The official language of the province is [[French]], although many residents are bilingual, speaking both French and [[English]]. Laws and regulations must be written in both English and French as per the Constitution Act of 1867. The provincial government has severely restricted the use of English in signage and schools.&lt;br /&gt;
&lt;br /&gt;
==Economy==&lt;br /&gt;
&lt;br /&gt;
The per capita provincial income in 2001 was $28,756 (Cdn).&amp;lt;ref&amp;gt;[http://www.dec-ced.gc.ca/Complements/Publications/ADT2003/en/2.html The Economy of Quebec and its Regions]&amp;lt;/ref&amp;gt;.  This has lagged behind the overall growth of Canada, in part because of the successive separatist governments who did not create a stable environment and their policies of large government intervention.  The economy has a large aerospace and manufacturing sector, however mineral extraction and forestry also play a large role.&lt;br /&gt;
&lt;br /&gt;
==Recent history since 2000==&lt;br /&gt;
The separatist movement has waned recently, and since 2003 Québec has been governed by a pro-federalist party.   On March 26, 2007, the Liberal Party of Québec, led by [[Jean Charest]], was elected to a minority government, with Mario Dumont's Action Démocratique Québec forming the official opposition. The former official opposition, the Parti Québecois led by André Boisclair, finished the election in third place.&lt;br /&gt;
&lt;br /&gt;
==History==&lt;br /&gt;
The '''history of Quebec''' stretches from the French explorers and settlers of the 17th century to a modern secular province of Canada in the 21st century that stresses a commitment to the French language and asks whether it should be independence of [[Canada]].  The official name is &amp;quot;Quebec&amp;quot; since Confederation in 1867; previous names include &amp;quot;[[New France]],&amp;quot; (1534 to 1763), &amp;quot;Province of Quebec&amp;quot; (1763-91), &amp;quot;Lower Canada&amp;quot; (1791-1841), and &amp;quot;Canada East&amp;quot; in the Province of Canada (1841-67). From 1783 to 1867 it was part of the [[British Empire]] informally called '''British North America.'''&amp;lt;ref&amp;gt; Along with Nova Scotia, Cape Breton (annexed to Nova Scotia in 1820), Upper Canada (Ontario),  St John's Island (Prince Edward Island), Newfoundland, the Hudson's Bay Company Territories, and some land belonging directly to the Crown.&amp;lt;/ref&amp;gt;&lt;br /&gt;
&lt;br /&gt;
===New France===&lt;br /&gt;
For a history of Quebec prior to 1763, see [[New France]].&lt;br /&gt;
&lt;br /&gt;
===British Colonial rule===&lt;br /&gt;
The Anglo-French imperial rivalry, particularly the [[French and Indian War]] of 1754-1763, (the [[Seven Years War]]) found France and and Britain at war yet again. The key to control of North America was the fortress at Quebec, which the British were determined to capture. In 1759 Major General James Wolfe, exploiting Britain's superior navy, seized Quebec City after a long and destructive siege. Montreal surrendered in 1760, and three years later the Treaty of Paris transferred New France to British control.&lt;br /&gt;
&lt;br /&gt;
The British renamed the colony the Province of Quebec as British officials replaced royal officials who returned to France. Otherwise there was little change. Merchants prospered in the towns, while the seigneurs as a class declined slightly. The habitants prospered for they had a hungry new market for their wheat in London. A few sent sent their sons to the seminaries in Quebec and Montreal or to the collèges classiques. These private schools, established after 1800, prepared young men for careers as priests, teachers, lawyers, and doctors, thereby creating for the first time an intellectual class that proved central to Quebec's political development. Some French Canadians took minor government posts; most remained in agriculture. Entrepreneurial immigrants from America and England came to monopolize trade and commerce, which centered in Quebec City and Montreal.&lt;br /&gt;
&lt;br /&gt;
London's plan was to assimilate the 80,000 or so French-speaking Canadiens, attract English settlers from America, introduce English laws and procedures, create freehold tenure (by which farmers would own land not merely rent it), impose anti-Catholic oaths, and set up an elected legislature. But the Americans did not arrive and the French wanted no part of British legal or political forms. The first governor, Sir James Murray, recognized reality, allowed Mgr Jean-Olivier Briand to become the Catholic bishop (1766) and provided lower courts where Canadiens could be jurors and lawyers.&lt;br /&gt;
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A central theme in French Canadian historiography, especially as developed by the scholar Abbe [[Lionel Groulx]] in the mid-20th century, was the British Conquest of 1759. France abandoned Quebec, and rejected its own past by its anti-Catholic [[French Revolution]]. The Quebeckers became victims of British oppression and were targeted for assimilation. The short and long range goals of the people became simply &amp;quot;La Survivance&amp;quot;, the survival of the nation. Groulx argues the energies of the people had to be fully mobilized for this struggle, with the Church taking the lead as an anti-colonial and passive resistance movement dedicated to the preservation of the true religion in North America.&amp;lt;ref&amp;gt; See Ronald Rudin, ''Making History in Twentieth-Century Quebec.'' (1997). ch 1&amp;lt;/ref&amp;gt;&lt;br /&gt;
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====Quebec Act, 1774====&lt;br /&gt;
{{main|Quebec Act}}&lt;br /&gt;
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In 1774 the British Parliament, threatened by restless American colonies, sought Canadiens' loyalty by passing the [[Quebec Act]]. It became the Magna Carta of French-Canadian liberties, for it guaranteed basic rights, with an oath of loyalty to the Crown replacing the anti-Catholic oaths. The Roman Catholic Church gained official recognition, and the the Act enabled it legally to collect the tithe (a 10% tax on farm produce). Government was vested in a governor and a legislative council, which had full power of internal legislation and taxation. The French civil law was restored in place of English common law, although English criminal law was retained. In addition, the French language received official approval. Finally, the boundaries of Quebec were extended to the Ohio and Mississippi rivers. British concessions strengthened conservative Canadiens and made them loyal to the British Crown at the moment when revolution was sweeping the American colonies. Indeed, the Americans were especially angry with the Quebec Act because it gave Catholics generous new rights while Britain was cutting back on the rights of Americans. &lt;br /&gt;
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When the Americans went to war with Britain in 1775 they called upon Canadians to revolt, and sent small armies in 1775-76 to remove British power. Many habitants sympathized with the Americans and formed regiments that fought under [[George Washington]]. Others supported the British; most remained neutral.  The British repulsed the Americans, who retreated home.  Quebec then became a base for the invasion of New York that was decisively defeated with the surrender of the main British army at Saratoga in 1777.&lt;br /&gt;
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====Loyalists settle the Eastern townships====&lt;br /&gt;
After the victory of the American Revolution, 50,000 or so [[Loyalists]] (American colonists loyal to the British Crown), migrated north to Canada. They brought along several thousand black slaves, for slavery was legal until 1833. Most Loyalists went to Nova Scotia and New Brunswick, but about 6,000 arrived in Quebec, especially in the &amp;quot;Eastern townships&amp;quot; south of Montreal.&amp;lt;ref&amp;gt; See article in [http://www.thecanadianencyclopedia.com/index.cfm?PgNm=TCE&amp;amp;Params=A1ARTA0002491 ''Canadian Encyclopedia'' (2008)]&amp;lt;/ref&amp;gt; Their demands for a separate colony and English law led to the division of 1791, with ''Upper Canada&amp;quot; (later Ontario) separated from Quebec, which became '''Lower Canada'''.&lt;br /&gt;
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The Anglican Church launched a well-funded initiative to build churches and support missionaries in the Eastern townships, thereby building loyalty to the Empire. The are enjoys abundant rainfall, numerous water mill sites, accessible conifer forests, plentiful supplies of fire wood, good grazing land, and rich mineral deposits. However, the growing season for crops is short, and much of the soil is also generally thin and rocky. Most of the best land fell into the hands of absentee proprietors by 1800, and they fought incessantly with squatters. Outside markets were relatively inaccessible before the arrival of the railway around 1850. The English-speaking agricultural and entrepreneurial elite began to transfer its capital and skills westward, replaced by French speaking farmers and Irish Catholics fleeing the Potato Famine in the 1840s.  The &amp;quot;bonne entente theory&amp;quot; of sociologist Leon Gerin argues that the new Francophone arrivals were influenced by their enterprising and independent-minded Yankee neighbours. By 1870 Anglophones were a majority in Quebec alike the rest of Canada (only one million Francophones in the dominion when it was formed in 1867), and by the 21st century only 10% of Quebecers are Anglophone (and most of them are Irish). In the 1840s, school reforms required compromise with the strong localist traditions of the Eastern Townships region. The inhabitants displayed strong lingering American traditions. Local fund-raising for schools was a hotly contested issue throughout the 1840s, with many prominent citizens actively opposing levying taxes for that purpose. School taxes diminished the role of affluent individuals who supported local schools and made possible the subsidization of poorer, neighbouring schools. Educational control remained local despite legislation enacted in 1846, which repealed prior acts and required school commissioners to assess property.&amp;lt;ref&amp;gt; J. I. Little, ''State and Society in Transition: The Politics of Institutional Reform in the Eastern Townships 1832-1852.'' (1997)&amp;lt;/ref&amp;gt; In the late 1840s Yankees felt that union with the United States would end their economic isolation and stagnation as well as remove them from the growing threat of French-Canadian political domination. Leading proponents of this genuinely bipartisan movement were careful not to appear disloyal to Britain, however, and they actively discouraged popular protest at the local level. Fearful of American-style democracy, the local elite also expressed revulsion toward American slavery and militaristic expansionism. Consequently, the movement died out in the Eastern Townships as it did in Montreal after Britain expressed its official disapproval and trade with the United States began to increase thanks to the opening of the [[Grand Trunk Railway]].&amp;lt;ref&amp;gt;J. I. Little, &amp;quot;The Short Life of a Local Protest Movement: the Annexation Crisis of 1849-50 in the Eastern Townships.&amp;quot; ''Journal of the Canadian Historical Association'' 1992 3: 45-67. Issn: 0847-4478 [http://www.erudit.org/revue/jcha/1992/v3/n1/031044ar.pdf online edition] &amp;lt;/ref&amp;gt;&lt;br /&gt;
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Besides the Eastern townships, the western portions of Quebec (which later became Ontario) were attractive to many thousands of nonpolitical [[Yankees]] from New England. Most French habitants were content with their location along the St. Lawrence, and few moved west throughout the country. French-Canadian emigration to the USA occurred in the late 19th and early 20th centuries, with over 500,000 French Canadians moved south into New England, Midwest and Northern states. They were employed as miners, timbermen, factory workers, truck drivers and farmers whom sought a better life in the United States.&lt;br /&gt;
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====Catholic Church====&lt;br /&gt;
Hardy (2007) examines the period from 1760 to 1840, showing the Catholic Church at all times exerted considerable influence in parishes and that Catholic habitants were respectful of the demands of their faith. By 1800 the Church adopted new ways to transform religious practice. It received the state's support, and after 1840 it benefited from the support of elites that emerged from the failed rebellions. From that date forward, the Church was given responsibility for the public education system. Consequently, the school became the most effective way to indoctrinate the populace, disseminate Catholic values, and transmit the Church's new directions in religious practices. The religious culture that gradually emerged from this vast acculturation offensive was a direct result of the continuation and outcome of actions undertaken by the clergy during the first half of the 19th century. The new religious culture was defined by the respect of mandatory religious practices; the enticement of indulgences used to soften the fires of purgatory; the wealth of devotion and religious ceremonies, which now covered the entire year and dictated a rhythm to the social calendar; and the manifestation of faith through processions, pilgrimages, actions, postures, and behaviors, which were visible testimonies of faith. This behavioral model quickly became the norm during the second half of the 19th century, and any deviation from it brought the community's sharp disapproval.&amp;lt;ref&amp;gt;René Hardy, &amp;quot;Regards sur la Construction de la Culture Catholique Quebecoise au XIX Siecle,&amp;quot; ''Canadian Historical Review'' 2007 88(1): 7-40. Issn: 0008-3755 Fulltext: [[Ebsco]] &amp;lt;/ref&amp;gt;&lt;br /&gt;
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===Province within Canada===&lt;br /&gt;
Ignace Bourget, Bishop of Montreal from 1840 to 1876, played a central role in strengthening French Canadian culture once Quebec became part of the English-dominated Canadian Federation, at the same time assuring the Catholic Church a dominant position in French Canadian cultural identity.&amp;lt;ref&amp;gt; See [http://www.biographi.ca/EN/ShowBio.asp?BioId=39507&amp;amp;query=Bourget ''Dictionary of Canadian Biography''] &amp;lt;/ref&amp;gt; Deliberately drawing on Rome rather than France for inspiration, he presided over the expansion of the Church's activities in Quebec, seeking to make religion more accessible to the people through an emotional appeal. By helping to create a network of religious, social, and even economic institutions for the Quebecois, Bourget contributed to the emergence of a traditional culture in a modern, urban space which would define French Canadian identity until the Quiet Revolution at the end of the 1960s.&amp;lt;ref&amp;gt;Roberto Perin, &amp;quot;L'eglise et L'edification D'une Culture Publique au Quebec,&amp;quot; ''Etudes D'histoire Religieuse: Société Canadienne D'histoire De L'eglise Catholique'' 2001 67: 261-270. Issn: 0318-6172 &amp;lt;/ref&amp;gt;&lt;br /&gt;
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====Political culture====&lt;br /&gt;
From 1840 to 1873 Montreal politics were dominated by wealthy English Protestants who also participated in provincial and federal politics. From 1873 to 1914 was a transition period with French Canadians generally in the majority in the city council, and with the mayors drawn from a wider variety of backgrounds. A new political type emerged after 1914, his power based on popularity rather than wealth, on social appeal rather than status, who views politics as a career.&amp;lt;ref&amp;gt; Guy Bourassa, &amp;quot;Les Elites Politiques de Montreal: De L'Aristocratie a la Democratie,&amp;quot; ''The Canadian Journal of Economics and Political Science'' Vol. 31, No. 1. (Feb., 1965), pp. 35-51. [http://links.jstor.org/sici?sici=0315-4890%28196502%2931%3A1%3C35%3ALEPDMD%3E2.0.CO%3B2-R in JSTOR]&amp;lt;/ref&amp;gt;&lt;br /&gt;
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From 1867 to 1940, the Catholic Church played the primary role in Quebec in the development of both public education and family assistance, and the church actively promoted a virulent form of antistatism that opposed any government involvement in social affairs. A theological justification for antistatism explained that only the father, as head of his family, should be directly concerned with his family's welfare and with his children's education, which was controlled by the Catholic Church. Conservative politicians were content to ally themselves with the Church against any forms of liberal social interventionism. While there were some exceptions to the rule - primarily the social legislation passed by the Liberal government of Adélard Godbout during World War II - the role of the state did not really begin to change until 1945, when the national government of [[William Lyon Mackenzie King]] passed family assistance legislation.&amp;lt;ref&amp;gt; Ralph Heintzman, &amp;quot;The Political Culture of Quebec, 1840-1960,&amp;quot; ''Canadian Journal of Political Science'' Vol. 16, No. 1. (Mar., 1983), pp. 3-59. &amp;lt;/ref&amp;gt; &lt;br /&gt;
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While scholars often emphasize traditionalism, ruralism, and antistatism as the dominant factors of Quebec's political culture prior to the 1960s, some Quebecois embraced progressivism early in the 20th century. Municipal government reform, one of the hallmarks of the progressive movement, cropped up in Canada's largest city, Montreal. It was led by Anglophones and remnants of Quebec's Parti Rouges, but support for reform came from a wide section of Montreal's French-speaking population.&amp;lt;ref&amp;gt; Alan Gordon, &amp;quot;Ward Heelers and Honest Men: Urban Quebecois Political Culture and the Montreal Reform of 1909.&amp;quot; ''Urban History Review'' 1995 23(2): 20-32. Issn: 0703-0428 &amp;lt;/ref&amp;gt;&lt;br /&gt;
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The first decades of the 20th century saw an accelerated urbanization, which made anonymity possible and facilitated an escape from social constraints for those individuals who so wished.  Emigration to New England also offered a safety valve, as hundreds of thousands moved there permanently, finding work in the textile factories. This freedom from religious retribution and constraints played an important role and became a mitigating factor in the decline of the religious culture, a culture that slowly unraveled before being swept away by the Quiet Revolution.&lt;br /&gt;
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====Duplessis era====&lt;br /&gt;
Maurice Duplessis&amp;lt;ref&amp;gt; See [http://www.thecanadianencyclopedia.com/index.cfm?PgNm=TCE&amp;amp;Params=A1ARTA0002468 biography at ''Canadian Encyclopedia'' (2000)]]&amp;lt;/ref&amp;gt;  was premier of Quebec during 1936-39 and 1944-59 and leader of the National Union Party (UN).  Until his death in 1959 he ran an authoritarianism government, with antilabor policies. He feared communism, cared little for industry, and promoted agriculture, which he considered a panacea for industrial evils. A Catholic and a French Canadian nationalist, he was a provincial conservative. &lt;br /&gt;
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The most prominent nationalist spokesman in the era was Lionel Groulx (1878-1967), a Catholic priest whose histories of Quebec presented a conservative mission for the province.&amp;lt;ref&amp;gt; See Susan Mann Trofimenkoff, &amp;quot;Lionel Groulx,&amp;quot; in  [http://www.thecanadianencyclopedia.com/PrinterFriendly.cfm?Params=A1ARTA0003472 ''Canadian Encyclopedia'' (2008)]&amp;lt;/ref&amp;gt; As professor of Canadian history at the Université de Montréal (1915-1949) he directly influenced the intellectual leaders of the era. The true Quebec, he argued, was based on the supremacy of the Church and family that challenged liberalism at all points. His organicist concept of the nation, in which the nation is understood as a &amp;quot;collective individual&amp;quot; with structured thought, brought Groulx to treat the individual as subordinate to the societal group. From this outlook, Groulx defended tradition and promoted a conception of education that aimed to foster the development of the national feeling of belonging. His conception of the state was also antiliberal, particularly because it rejected the distinction between the political and religious spheres.  Groulx found Duplessis distasteful, and welcomed the economic developments of the Quiet Revolution, realizing too late that it would destroy the Church's central role.&lt;br /&gt;
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===The Quiet Revolution of the 1960s===&lt;br /&gt;
The Quiet Revolution (Révolution Tranquille) of the 1960s saw a radical nonviolent transformation in the politics, society and economy of Quebec. A traditional people modernized the economy and the social structure, threw off Church control, rejected Anglo control of Quebec's economy, and finally sought, but failed, to gain independence from Canada. The Revolution was strongly promoted by the governments of Liberal Premier [[Jean Lesage]] (1960-66) and Premier [[Daniel Johnson]] (1966-68) of the opposition Union Nationale party.  The government nationalized hydroelectric utilities, created crown corporations, and undertook to provide the educational, health care, and social services formerly under Church control.  The Quiet Revolution has resulted in the ascendency of an enormous civil service in Quebec that is directed by a middle class technocracy allied with business interests to insure control of the state. &lt;br /&gt;
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=====Political upheaval=====&lt;br /&gt;
In the 1950s Duplessis came under attack from a small but influential group of well-educated young French Canadian reformers, who took over and revived the Quebec Liberal Party. &lt;br /&gt;
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In 1960 reformers defeated the Union Nationale and formed a government under Liberal [[Jean Lesage]]&amp;lt;ref&amp;gt; See [http://www.thecanadianencyclopedia.com/index.cfm?PgNm=TCE&amp;amp;Params=A1ARTA0004642 biography at ''Canadian Encyclopedia'' (2000)]]&amp;lt;/ref&amp;gt; with the slogan &amp;quot;Maitres chez nous&amp;quot; (Masters in Our Own Home).  Reelected in 1962 by promising to nationalize the giant hydro-electricity industry, the Quebec Liberals initiated the '''Quiet Revolution'''--a program of economic, political, and educational reforms aimed at both modernizing the province and intensifying its French characteristics. In response to their demands for greater autonomy, Ottawa conceded an &amp;quot;opting-out&amp;quot; formula whereby Quebec was not required to participate in such federal welfare programs as the Canada Pension Plan,&amp;lt;ref&amp;gt; See [http://www.thecanadianencyclopedia.com/index.cfm?PgNm=TCE&amp;amp;Params=A1ARTA0001236 article at ''Canadian Encyclopedia'' (2000)]]&amp;lt;/ref&amp;gt; but could instead receive an amount of federal money equal to that which would have been spent in the province under the Pension Plan. This &amp;quot;special status&amp;quot; for Quebec irritated many English-speaking Canadians, although it fell far short of satisfying the rapidly growing French Canadian separatist movement, which advocated complete independence for Quebec. Some separatist leaders began to resort to terrorism, and in 1963 there was a series of bombings in the English-speaking districts of Montreal.&lt;br /&gt;
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Faced with a serious crisis, the national government of Prime Minister [[Lester Pearson]] appointed a royal commission to investigate the problems of bilingualism and biculturalism in Canada. The commission's report documented the economic disadvantages suffered by French Canadians and recommended full recognition of both French and English as equal official languages at the federal level and in the provinces of Quebec, New Brunswick, and Ontario. In administrative policy the Pearson government favored &amp;quot;cooperative federalism,&amp;quot; meaning continuous consultation between federal and provincial departments of government, as well as fairly frequent full-scale federal-provincial conferences.&lt;br /&gt;
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In 1966 the Lesage government in Quebec was defeated by the Union Nationale under Daniel Johnson,&amp;lt;ref&amp;gt; See [http://www.thecanadianencyclopedia.com/index.cfm?PgNm=TCE&amp;amp;Params=A1ARTA0004149 biography at ''Canadian Encyclopedia'' (2000)]&amp;lt;/ref&amp;gt; which claimed to be even more vigorously nationalist than its opponents.&amp;lt;ref&amp;gt; Lesage's party won 47% of the vote to Johnson's 41%, but the Union Nationale won 56 seats vs 51 because its vote was concentrated in rural constituencies which were overrepresented. Claude  Ryan, &amp;quot;Quebec Changes Governments&amp;quot;. ''Foreign Affairs'' 1966 45(1): 148-161. Issn: 0015-7120 Fulltext: [[Ebsco]]&amp;lt;/ref&amp;gt; Meanwhile, the Liberal government in Ottawa, which had been reelected in 1965, secured the final adoption of a distinctive national flag featuring the maple leaf as the nation's symbol. Another important piece of legislation was the National Medicare Act, which provided for joint federal-provincial financing of universal health care insurance.&lt;br /&gt;
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Quebec's &amp;quot;psychological secession&amp;quot; from Canada came in five stages: the Quiet Revolution of 1960, the 1980 sovereignty-association vote, the constitutional process of 1980-82, the Meech Lake Accord process of 1987-90, and the 1992 Charlottetown Accord referendum. The 1995 referendum for independence, saw the narrow victory for the &amp;quot;no&amp;quot; side.  Liberal Prime Minister Jean Chrétien&amp;lt;ref&amp;gt; See [http://www.thecanadianencyclopedia.com/index.cfm?PgNm=TCE&amp;amp;Params=A1ARTA0001606 biography at ''Canadian Encyclopedia'' (2000)]&amp;lt;/ref&amp;gt;  announced three policy initiatives that promised to change unemployment insurance, to recognize Quebec as a distinct society, and to empower Quebec and certain other Canadian regions to veto changes to the federal constitution.  French-speaking Quebecois gradually replaced ethnic consciousness by allegiance to a &amp;quot;national state&amp;quot; on the territory of the province of Quebec.  The '''Parti Québécois''' (PQ) emerged as a dominant nationalist party, formed in 1968.&amp;lt;ref&amp;gt; See [http://www.thecanadianencyclopedia.com/index.cfm?PgNm=TCE&amp;amp;Params=A1ARTA0006123 article in ''Canada Encyclopedia'' (2000)]&amp;lt;/ref&amp;gt;  PQ succeeded in passing two important charters, the Québec Charter of Human Rights and Freedoms (1975)&amp;lt;ref&amp;gt; See [http://www.thecanadianencyclopedia.com/index.cfm?PgNm=TCE&amp;amp;Params=A1ARTA0009340 article at ''Canadian Encyclopedia'' (2000)]&amp;lt;/ref&amp;gt;, and Bill 101, Charte de la langue française (1977)&amp;lt;ref&amp;gt; See [http://www.thecanadianencyclopedia.com/index.cfm?PgNm=TCE&amp;amp;Params=A1ARTA0000744 article at ''Canadian Encyclopedia'' (2000)]&amp;lt;/ref&amp;gt;, marked this significant evolution of Quebecois collective identity. Bill 101 made French the official language of the government and of the courts in Quebec; more controversially it made French the normal language of the workplace, of instruction, of communications, of commerce and of business. Education in French became compulsory for immigrants, even those from other Canadian provinces. The failure of the 1980 referendum on independence, and the 1982 economic crisis, led to the return to power of Robert Bourassa's Liberals in 1986. &lt;br /&gt;
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The national government in Ottawa refused to countenance independence. Under the leadership of Prime Minister [[Pierre Trudeau]]&amp;lt;ref&amp;gt; See [http://www.biographi.ca/EN/ShowBio.asp?BioId=42553&amp;amp;query=quebec ''Dictionary of Canadian Biography''] &amp;lt;/ref&amp;gt;, himself a leader in the Quiet Revolution, Ottawa countered with the concept of a single Canadian nation. Trudeau's actions culminated with the 1982 Constitution and the national Charter of Rights and Freedoms, which Quebec never endorsed and still is considered illegitimate by many Quebecers. The root problem is that Canada, as it is conceived by Anglophone Canadians, does not seem compatible with an enduring Quebec identity.&amp;lt;ref&amp;gt; Louis Balthazar, &amp;quot;Canada in the Setting of the New Nationalism &lt;br /&gt;
Quebec and the Ideal of Federalism,&amp;quot; ''Annals of the American Academy of Political and Social Science,''  Vol. 538, Being and Becoming Canada. (Mar., 1995), pp. 40-53. [http://links.jstor.org/sici?sici=0002-7162%28199503%29538%3C40%3AQATIOF%3E2.0.CO%3B2-N in JSTOR]&amp;lt;/ref&amp;gt;&lt;br /&gt;
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====Quiet Revolution: Social upheaval====&lt;br /&gt;
In social terms, the [[Quiet Revolution]] undercut the authority of the Catholic Church in taking away the schools and indeed the unquestioned authority of parish priests. The Union Nationale, the political party of Duplessis, together with the Catholic clergy, had actively propagated an ideology of conservatism: the Quebecois were destined to be peasants, to guarantee the survival of the Catholic religion and of the French language in North America.  Gauvreau (2005) however reveals also a positive role that minority elements of the Church played in the origins of Quebec's Quiet Revolution. He argues that Catholic youth movements played a major positive role in the origin of the most profound of Quebec's multiple &amp;quot;quiet revolutions,&amp;quot; beginning with the Catholic youth movements in the 1930s. They introduced &amp;quot;personalism&amp;quot;, a philosophical movement from France that was a kind of neo-Thomism.  In creating an active youth movement reformers inside the Church in effect repudiated much of the historic traditionalism of a peasant society, such as patriarchal families and sexuality focused solely on producing large families rather than companionate marriages.&amp;lt;ref&amp;gt; Michael Gauvreau, &amp;quot;From Rechristianization to Contestation: Catholic Values and Quebec Society, 1931-1970,&amp;quot; ''Church History,'' Vol. 69, No. 4. (Dec., 2000), pp. 803-833 [http://links.jstor.org/sici?sici=0009-6407%28200012%2969%3A4%3C803%3AFRTCCV%3E2.0.CO%3B2-Q in JSTOR]; &amp;lt;/ref&amp;gt;&lt;br /&gt;
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The exodus from Catholicism began by 1960, with church attendance in Montreal plunging in half in the decade of the 1960s, with even faster declines in rural parishes. Young couples rejected the Church's renewed opposition to birth control.  The Quebec independence movement focused on language  and culture, and no longer saw Quebec as the stronghold of Catholicism. Once having the developed world's highest birth rate in the 20th century, Francophones of Quebec now have a birth rate akin to Anglophones and other &amp;quot;slow/low or no growth&amp;quot; Western countries.&lt;br /&gt;
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The Parent Report on education in the province of Quebec (1963-66) was a key part of the Quiet Revolution that modernized and democratized education in Quebec. The report's attempt at democratizing manifested itself through its recommendations to open access to all levels of education; to create the Ministry of Education as a central authority responsible for all aspects of education; to replace local, religion-based educational authorities with local and regional authorities whose members would be elected directly by the parents rather than the general public; and to reorganize education finance in order to make it more equal. The article assesses the degree to which these recommendations were implemented.&lt;br /&gt;
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The Quiet Revolution moved the socialization of youth from private and social milieus, primarily the Church and family, to the public sphere, shaped by government policy, resulting in a more self-conscious socialization process. This process includes an emphasis on a shared francophone history and culture and on the importance of the French language to that culture. With new challenges to the institutionalization of the société distincte the state increasingly operates as a key agent of socialization.&lt;br /&gt;
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====Politics====&lt;br /&gt;
On May 20th, 1980 a separatist government held a referendum on declaring independence from Canada.  This was defeated by a 60% to 40% vote. A second referendum was held on October 31st, 1995 and saw the separatist side lose again, but by less than two percentage points (49% vs. 51%, a very close margin) identicated how far the Quebec separatist cause has nearly ended the 128-year old dominion of Canada.  &lt;br /&gt;
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In the 1993 national elections the Progressive Conservative Party collapsed and the official opposition became the avowedly separatist '''Bloc Québécois''', a new party formed in 1991 for the national parliament.&amp;lt;ref&amp;gt; See [http://www.thecanadianencyclopedia.com/index.cfm?PgNm=TCE&amp;amp;Params=A1ARTA0000829 article at ''Canadian Encyclopedia'' (2000)]&amp;lt;/ref&amp;gt; Inside Quebec the PQ regained power in 1994 under the resolutely nationalist leader Jacques Parizeau, and called for a referendum in 1995 it was convinced would lead to immediate independence. Preparations were made for diplomatic recognition and an army, but the &amp;quot;no&amp;quot; votes prevailed by 1%, largely because of the intense opposition of non-Francophones.&amp;lt;ref&amp;gt; See [http://www.thecanadianencyclopedia.com/index.cfm?PgNm=TCE&amp;amp;Params=A1ARTA0010730 article at ''Canadian Encyclopedia'' (2000)], and Gregory S. Mahler, &amp;quot;Canadian Federalism and the 1995 Referendum: a Perspective from Outside of Quebec.&amp;quot; ''American Review of Canadian Studies'' 1995 25(4): 449-476. Issn: 0272-2011 &amp;lt;/ref&amp;gt;&lt;br /&gt;
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The separatists were narrowly defeated in the 30 October 1995 referendum by 53,500 votes. Anglophones (English-speakers) and immigrants voted &amp;quot;no&amp;quot; as they vigorously sought to maintain Quebec's allegiance to the Canadian government. Francophones, using language with racial undertones, continue to foster the cause of an independent Quebec. Led by charismatic Lucien Bouchard, the separatists displayed an insensitivity toward those outside their ethnic group and ignored the difficulties independence would place on the debt-ridden, economically depressed province.&amp;lt;ref&amp;gt; J. A. S. Evans, &amp;quot;The Present State of Canada.&amp;quot; ''Virginia Quarterly Review'' 1996 72(2): 213-225. Issn: 0042-675x Fulltext: [[Ebsco]]&amp;lt;/ref&amp;gt;&lt;br /&gt;
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===Economy===&lt;br /&gt;
Before the 1960s the business and banking of Montreal and smaller cites was Anglophones; but by 2000 the business community was largely Francophone, particularly in management and the elite.  Some large corporations relocated their headquarters to Toronto and retained their Anglophone character.  Globalization strengthened the use of French. Foreign investment in new business increased, but the majority of foreign investment was in existing businesses. The provincial government implemented policies that supported successful exporting as well as other measures to stimulate an entrepreneurial business class.  The Quebec government established offices across the U.S. to promote trade, direct investment and tourism. The Parti Québécois has always experienced a lack of American support in its struggle for sovereignty, especially during the [[Bill Clinton]] administration in the 1990s. Agriculture, mining, and forestry declined, however.&amp;lt;ref&amp;gt; Joseph Lemay, &amp;quot;The Impact of the Quiet Revolution: the Business Environment of Smaller Cities and Regions of Quebec 1960-2000.&amp;quot; ''Québec Studies'' 2002-03 (34): 19-30. Issn: 0737-3759; William F. Averyt, &amp;quot;Quebec's Economic Development Policies, 1960-1987: Between Étatisme and Privatisation.&amp;quot; ''American Review of Canadian Studies'' 1989 19(2): 159-175. Issn: 0272-2011  &amp;lt;/ref&amp;gt;&lt;br /&gt;
&lt;br /&gt;
== Current situation ==&lt;br /&gt;
The Quebec secession issue and how the Canadian parliament made deals to keep Quebec intact with bribery and corruption, was part of the country's 2006 parliamentary crisis rocked Canada's core on being the most stable democracy in the world, leading the resignation of the entire parliament and several hundreds of politicial officals. The Parti Quebecois continued to speak of threats of secession with less public support in the last 5 years and declines well in the 2010's. &lt;br /&gt;
&lt;br /&gt;
Most Quebecers and Francophones in Canada no longer support any idea of an independent Quebec from Canada, with the majority suggest special autonomous status similar to the establishment of the Inuit majority territory of [[Nunavut]] in 1999. The Canadian government promotes an idea of multiculturalism and preserved diversity known as the &amp;quot;cultural mosaic&amp;quot; of anyone can preserve their own cultural, ethnic and racial distinction. When applied, that means Francophones will remain a &amp;quot;separate but equal&amp;quot; as well a not-so-assimilated and perhaps back to being marginalized minority within an Anglo/British descent-dominant society. &lt;br /&gt;
&lt;br /&gt;
Quebec's urban core, Montreal is no longer a mostly Francophone, nor bilingual city, it is now home to a high percentage of immigrants from around the world and ethnic groups of European descent, whom oppose Quebec separatist causes and policies. It is believed separatists such as leader Rene Levisque hold racist, nativist or xenophobe tendencies, such as incidents and acts of Anti-semitism towards the province's sizable Jewish population, and the obsession with ethnocultural purity of French-Canadian &amp;quot;blood&amp;quot; (or references from Quebecois militants of their people belong to a &amp;quot;Nordique&amp;quot;/&amp;quot;Gaullique&amp;quot;/&amp;quot;Latine&amp;quot; race) falls in the line of racial nationalism, has lost credibility and respect among politically active Francophones and Quebecers alike.         &lt;br /&gt;
&lt;br /&gt;
==Bibliography==&lt;br /&gt;
===Surveys===&lt;br /&gt;
* [http://www.biographi.ca/EN/ ''The Dictionary of Canadian Biography''] (1966-2006), thousands of scholarly biographies of notables who died by 1930&lt;br /&gt;
* [http://www.thecanadianencyclopedia.com/index.cfm?PgNm=TCESubjects&amp;amp;Params=A1 ''Canadian Encyclopedia'' (2008)] reliable detailed encyclopedia, on-line free&lt;br /&gt;
* Armstrong, Robert. ''Structure and Change: An Economic History of Québec'' (1984)&lt;br /&gt;
* Dickinson, John Alexander, and Brian Young. ''A Short History of Quebec'' (2003) [http://www.amazon.com/Short-History-Quebec-Alexander-Dickinson/dp/0773524509/ref=pd_bbs_7?ie=UTF8&amp;amp;s=books&amp;amp;qid=1199373095&amp;amp;sr=8-7 excerpt and text search] &lt;br /&gt;
* Eccles, W. J.  ''The Canadian Frontier, 1534-1760'' (1983) [http://www.questia.com/PM.qst?a=o&amp;amp;d=10657323 online edition]&lt;br /&gt;
* Heintzman, Ralph. &amp;quot;The Political Culture of Quebec, 1840-1960,&amp;quot; ''Canadian Journal of Political Science / Revue canadienne de science politique,'' Vol. 16, No. 1. (Mar., 1983), pp. 3-59. [http://links.jstor.org/sici?sici=0008-4239%28198303%2916%3A1%3C3%3ATPCOQ1%3E2.0.CO%3B2-M in JSTOR]&lt;br /&gt;
* Lanctot, Gustave. ''A History of Canada'' 3 vol Toronto. 1963. [http://www.questia.com/PM.qst?a=o&amp;amp;d=3115015 Volume One: From its Origins to the Royal Régime, 1663; online], [http://www.questia.com/PM.qst?a=o&amp;amp;d=98311761 Volume Two: From the Royal Régime to the Treaty of Utrecht, 1663-1713, online] &lt;br /&gt;
* Linteau, Paul-André, René Durocher, Jean-Claude Robert, and Robert Chodos. ''Quebec: A History 1867-1929'' (1983) ''Quebec Since 1930'' (1991), standard 2 vol textbook. &lt;br /&gt;
*  Moogk, Peter. ''La Nouvelle France: The Making of French Canada a Cultural History'' (2000) to 1763 [http://www.questia.com/library/book/la-nouvelle-france-the-making-of-french-canada-a-cultural-history-by-peter-moogk.jsp online edition]&lt;br /&gt;
* Trofimenkoff, Susan Mann. ''Dream of Nation: A Social and Intellectual History of Quebec'' (1982)&lt;br /&gt;
** Mann, Susan Mann. ''Dream of Nation: A Social and Intellectual History of Quebec'' (2nd ed, 2009)&lt;br /&gt;
*  Wade, Mason. ''The French Canadians, 1760-1945'' (1955), standard history, 1136pp [http://www.questia.com/PM.qst?a=o&amp;amp;d=8474052 online edition]&lt;br /&gt;
* Young, Brian and Dickinson, John A.  ''A Short History of Quebec: A Socio-Economic Perspective.'' (3rd ed. 2002. 238 pp.&lt;br /&gt;
&lt;br /&gt;
===Before 1867===&lt;br /&gt;
* Brecher, Frank W. ''Losing a Continent: France's North American Policy, 1753-1763'' (1998) [http://www.amazon.com/Losing-Continent-American-1753-1763-Contributions/dp/0313307865/ref=sr_1_1?ie=UTF8&amp;amp;s=books&amp;amp;qid=1205993021&amp;amp;sr=1-1 excerpt and text search]&lt;br /&gt;
* Creighton, Donald G. ''The Commercial Empire of the St. Lawrence, 1760-1850'' (1937) [http://www.questia.com/read/96753630?title=The%20Commercial%20Empire%20of%20the%20St.%20Lawrence%2c%201760-1850 online edition]&lt;br /&gt;
* Dechêne, Louise. ''Habitants and Merchants in Seventeenth-Century Montreal'' (1974; English ed. 2003), highly influential study from [[Annales School]]&lt;br /&gt;
* Egnal, Marc.  ''Divergent Paths: How Culture and Institutions Have Shaped North American Growth.'' (1996). 304 pp.  economic historian compares Quebec to U.S. 1750-1850&lt;br /&gt;
* Gossage, Peter.  ''Families in Transition: Industry and Population in Nineteenth-Century Saint-Hyacinthe.'' (1999). 299 pp.  &lt;br /&gt;
* Greer, Allan ''The people of New France'' (1997)&lt;br /&gt;
* Greer, Allan. ''The patriots and the people: the rebellion of 1837 in rural Lower Canada'' (1993)&lt;br /&gt;
* Greer, Allan. ''Peasant, Lord and Merchant: Rural Society in Three Quebec Parishes, 1740- 1840.'' (1985)&lt;br /&gt;
* Innis, Harold A. ''The Fur Trade in Canada'' (1930)&lt;br /&gt;
* Jaenen, Cornelius. ''Friend and Foe'' (1976) brief survey of French-Indian relations in the 16th &amp;amp; 17th centuries.&lt;br /&gt;
*  Manning, Helen Taft; ''The Revolt of French Canada, 1800-1835: A Chapter of the History of the British Commonwealth'' (1962) [http://www.questia.com/library/book/the-revolt-of-french-canada-1800-1835-a-chapter-of-the-history-of-the-british-commonwealth-by-helen-taft-manning.jsp online edition]&lt;br /&gt;
*  Miquelon, Dale. ''New France, 1701-1744: A Supplement to Europe'' (1989)&lt;br /&gt;
*  Moogk, Peter. ''La Nouvelle France: The Making of French Canada a Cultural History'' (2000) to 1763 [http://www.questia.com/library/book/la-nouvelle-france-the-making-of-french-canada-a-cultural-history-by-peter-moogk.jsp online edition]&lt;br /&gt;
* Ouellet, Fernand. ''Lower Canada, 1791-1840: Social Change and Nationalism'' (1980), synthesis by leading scholar&lt;br /&gt;
*  Pritchard, James.  ''In Search of Empire: The French in the Americas, 1670-1730.'' (2004). 484 pp.  includes Louisiana, the Caribbean, etc.&lt;br /&gt;
* Trudel, Marcel. ''The Beginnings of New France 1524-1663'' (1973)&lt;br /&gt;
* Wrong, George McKinnon. ''The Fall of Canada: A Chapter in the History of the Seven Years' War'' (1914), 272pp [http://books.google.com/books?id=KfJBAAAAIAAJ&amp;amp;printsec=frontcover&amp;amp;dq=intitle:history+intitle:canada&amp;amp;lr=&amp;amp;num=30&amp;amp;as_brr=1 full text online]  &lt;br /&gt;
* Young, Brian, ''George-Etienne Cartier: Montreal bourgeois'' (1981)&lt;br /&gt;
&lt;br /&gt;
===Since 1867===&lt;br /&gt;
* Armstrong, Elizabeth H. ''The Crisis of Quebec, 1914-1918'' (1937) &lt;br /&gt;
* Betcherman, Lita-rose ''Ernest Lapointe: Mackenzie King's Great Quebec Lieutenant'' (2002) 438pp &lt;br /&gt;
*  Behiels, Michael D. ''Prelude to Quebec's Quiet Revolution: Liberalism Versus Neo-Nationalism, 1945-1960'' (1985) &lt;br /&gt;
* Black, Conrad.  ''Duplessis.'' (1977). 743 pp.  &lt;br /&gt;
* Bothwell, Robert.  ''Canada and Quebec: One Country, Two Histories.'' (1995). 269 pp. &lt;br /&gt;
* Clarkson, Stephen,  and Christina McCall. ''Trudeau and our times'' (2v., 1990–94)&lt;br /&gt;
* Cohen, Andrew, and J. L. Granatstein, eds. ''Trudeau's shadow: the life and legacy of Pierre Elliott Trudeau''. (1999). &lt;br /&gt;
* Couture, Claude,  and Vivien Bosley. ''Paddling with the Current: Pierre Elliott Trudeau, Etienne Parent, Liberalism, and Nationalism in Canada'' (1998)&lt;br /&gt;
*  Gagnon, Alain-G., ed. ''Quebec, State and Society'' (3rd ed. 2004) 500pp; readings by experts&lt;br /&gt;
*  Gagnon, Alain-G. and Montcalm, Mary Beth.  ''Quebec beyond the Quiet Revolution.'' (2000) 221 pp.  &lt;br /&gt;
* Gauvreau, Michael. ''The Catholic Origins of Quebec's Quiet Revolution, 1931-1970'' (2005)&lt;br /&gt;
* Grace, Robert J.  ''The Irish in Quebec: An Introduction to the Historiography.'' (1992)&lt;br /&gt;
* Langlois, Simon, ed.  ''Recent Social Trends in Quebec, 1960-1990.'' (1992). 606 pp.  &lt;br /&gt;
* McRoberts, Kenneth. ''Quebec: Social Change and Political Crisis.'' (1988). &lt;br /&gt;
* Neatby, H. Blair. ''Laurier and a Liberal Quebec: A Study in Political Management'' (1973) [http://www.questia.com/PM.qst?a=o&amp;amp;d=8104462 online edition]&lt;br /&gt;
* Quinn, Herbert F. ''The Union Nationale: A Study in Quebec Nationalism'' (1963) 254 pgs. [http://www.questia.com/read/2983146?title=The%20Union%20Nationale%3a%20A%20Study%20in%20Quebec%20Nationalism online edition]&lt;br /&gt;
* Robinson, Gertrude.  ''Constructing the Quebec Referendum: French and English Media Voices.'' (1998). 262 pp.  &lt;br /&gt;
*  Saywell, John. ''The Rise of the Parti Québécois 1967-76'' (1977) [http://www.questia.com/PM.qst?a=o&amp;amp;d=1347933 online edition]&lt;br /&gt;
* Stevenson, Garth.  ''Community Besieged: The Anglophone Minority and the Politics of Quebec.'' (1999). 363 pp.  &lt;br /&gt;
* Thomson, Dale C.  ''Jean Lesage and the Quiet Revolution.'' (1984). 501 pp.&lt;br /&gt;
*  Young, Robert A.  ''The Struggle for Quebec: From Referendum to Referendum?'' (1999). 210 pp. &lt;br /&gt;
&lt;br /&gt;
===Montreal===&lt;br /&gt;
see also [[Montreal]]&lt;br /&gt;
&lt;br /&gt;
* Atherton, William Henry. ''Montreal, 1535-1914'' (1914) [http://books.google.com/books?id=RT1KUs2ax0sC&amp;amp;dq=intitle:montreal+date:1900-1922&amp;amp;lr=&amp;amp;num=30&amp;amp;as_brr=1&amp;amp;source=gbs_summary_s&amp;amp;cad=0 complete text online] &lt;br /&gt;
* Baillargeon, Denyse. ''Making Do: Women, Family and Home in Montreal during the Great Depression.'' (1999). 232 pp.  &lt;br /&gt;
* Germain, Annick and Damaris, Rose. ''Montréal: The Quest for a Metropolis'' (2000). 306 pp.  &lt;br /&gt;
&lt;br /&gt;
===Historiography===&lt;br /&gt;
* Gagnon, Serge.  ''Quebec and Its Historians, 1840-1920.'' (1982). 161 pp.  &lt;br /&gt;
* Havard, Gilles, and Cécile Vidal, &amp;quot;Making New France New Again: French historians rediscover their American past,&amp;quot; ''Common-Place'' (July 2007) v 7 #4 [http://www.common-place.org/vol-07/no-04/harvard/ online version]&lt;br /&gt;
* Ouellet, Fernand. ''Economy, class &amp;amp; nation in Quebec: Interpretive essays'' (1991), historiography &lt;br /&gt;
* Rudin, Ronald. ''Making History in Twentieth-Century Quebec'' (1997) [http://books.google.com/books?hl=en&amp;amp;lr=&amp;amp;id=Bh5dDMnmFdQC&amp;amp;oi=fnd&amp;amp;pg=PR9&amp;amp;dq=historiography+quebec&amp;amp;ots=qc1xuagw7u&amp;amp;sig=jy5eKg_vKpxz_0NKEdvWnGQ8EKM excerpts and text search]&lt;br /&gt;
*  Vidal, Cécile. &amp;quot;The Reluctance of French Historians to Address Atlantic History,&amp;quot; ''The Southern Quarterly'' 43:4 (2006): 153-189;&lt;br /&gt;
&lt;br /&gt;
===Primary sources===&lt;br /&gt;
* Cameron, David R., ed.  ''The Referendum Papers: Essays on Secession and National Unity.'' (1999). 430 pp &lt;br /&gt;
* Cook, Ramsay, ed. ''French-Canadian Nationalism: An Anthology'' (1969) &lt;br /&gt;
* Lamonde, Yvan and Corbo, Claude, eds. ''Le Rouge et le Bleu: Une Anthologie de la Pensée Politique au Québec de la Conquête à la Révolution Tranquille'' (1999). 576 pp.  &lt;br /&gt;
* Lévesque, René. &amp;quot;For an Independent Quebec.&amp;quot; ''Foreign Affairs'' 1976 54(4): 734-744. The author was president of the Parti Québécois. Issn: 0015-7120 Fulltext: [[Ebsco]]&lt;br /&gt;
* [http://faculty.marianopolis.edu/c.belanger/quebechistory/docs/index.htm Primary sources--texts]&lt;br /&gt;
* [http://faculty.marianopolis.edu/c.belanger/quebechistory/stats/index.htm Primary sources--statistics]]&lt;br /&gt;
== External Links ==&lt;br /&gt;
* [http://www.bonjourquebec.com/ Quebec Tourism]&lt;br /&gt;
&lt;br /&gt;
====Notes====&lt;br /&gt;
&amp;lt;References/&amp;gt;&lt;br /&gt;
&lt;br /&gt;
&lt;br /&gt;
[[Category:Canadian Provinces]]&lt;br /&gt;
[[Category:Canadian History]]&lt;br /&gt;
[[category:Quebec]]&lt;br /&gt;
[[category:Canada]]&lt;/div&gt;</summary>
		<author><name>Getitstraight</name></author>
	</entry>
	<entry>
		<id>https://www.conservapedia.com/index.php?title=Talk:Eugenics&amp;diff=731575</id>
		<title>Talk:Eugenics</title>
		<link rel="alternate" type="text/html" href="https://www.conservapedia.com/index.php?title=Talk:Eugenics&amp;diff=731575"/>
		<updated>2009-12-14T21:19:38Z</updated>

		<summary type="html">&lt;p&gt;Getitstraight: /* Crichton */&lt;/p&gt;
&lt;hr /&gt;
&lt;div&gt;==Intro==&lt;br /&gt;
Crimeney, you've got it all wrong again...I'll try to clean up the science part without disturbing your point, if you dont mind.[[User:Palmd001|PalMD]] 00:36, 27 March 2007 (EDT)&lt;br /&gt;
&lt;br /&gt;
Ok, Dawkin's letter shows NO approval for eugenics, just the opposite.  Careful with the quote mining.  Im not saying that no one in the world is a eugenecist, but chose the right ones.  &lt;br /&gt;
Singer is interesting...he makes ethical arguments about the sanctity of life, and creats a spectrum of sanctity.  His ideas can be offensive, but he clearly states that killing is bad, just some killing is bad in different ways.  He does not, as far as I can tell, speak of eugenics at all.  You might consider leaving him out and finding a better example.[[User:Palmd001|PalMD]] 00:59, 27 March 2007 (EDT)&lt;br /&gt;
&lt;br /&gt;
==Crichton==&lt;br /&gt;
:I'd like to add what Crichton said about eugenics - which was censored from a Wikipedia article on the grounds of &amp;quot;Who's he? What does he know? He's only a novelist!&amp;quot; (paraphrased, obviously) --[[User:Ed Poor|Ed Poor]] 14:02, 30 March 2007 (EDT)&lt;br /&gt;
&lt;br /&gt;
I'd like to see what he had to say.  It might be interesting.--[[User:palmd001|PalMD]]&amp;lt;sup&amp;gt;[[User_talk:palmd001|talk]]&amp;lt;/sup&amp;gt; 14:18, 30 March 2007 (EDT)&lt;br /&gt;
&lt;br /&gt;
:Well, first read what he had to say at [[talk:Politicized Science]]. It's rather shocking. --[[User:Ed Poor|Ed Poor]] 15:05, 30 March 2007 (EDT)&lt;br /&gt;
&lt;br /&gt;
I'd have to say that Eugenics, in the original 19th and 20th state, is pretty much gone.  The modern war over eugenics will come in the fertility industry, selecting embryos with certain characteristics.  This isn't, strictly speaking, eugenics, as eugenics was based on the scientifically invalid idea that you can breed certain characteristics in or out of the human population.  This turned out to be way too simplistic (in addition to being evil).  Feel free to contact me to discuss it more.--[[User:palmd001|PalMD]]&amp;lt;sup&amp;gt;[[User_talk:palmd001|talk]]&amp;lt;/sup&amp;gt; 15:11, 30 March 2007 (EDT)&lt;br /&gt;
&lt;br /&gt;
:Not all proponents of eugenics were for forced sterilization of immigrants and minorities.  Selective breeding yes, but this was to improve the overall gene pool (get rid of retardation, disease, whatever) of all races, not to eliminate minorities. [[User:Jrssr5|Jrssr5]] 09:34, 3 April 2007 (EDT)&lt;br /&gt;
&lt;br /&gt;
: Anyone who took a school course on biology would know genetics can be traced to a person, a family, a group of individuals, or national group would find ways to track down them by scanning then isolate and identify a certain genetic code, for discrimination and eradication purposes of the undesirable person (or people). But, the same science knows the most important fundamental aspect of humanity is, how wrong it is to eliminate people because they have a gene for one trait and it is against the most human feeling of compassion or tolerance for anyone who is different, no matter what the circumstances are. + [[User:Getitstraight|Getitstraight]] 16:19, 14 December 2009 (EST)&lt;br /&gt;
&lt;br /&gt;
==Has the author even studied the history of eugenics?==&lt;br /&gt;
&lt;br /&gt;
The article suggests that the practice of eugenics is directly tied to the theory of evolution.  Is/are the author(s) totally unaware that Plato advocated a eugenics practice to better society, and that the Spartans effectively engaged in the practice by leaving newborn infants perceived as &amp;quot;weak&amp;quot; to die, or is the omission of this information a deliberate attempt to dishonestly claim that eugenics did not exist until Darwin's time?  I also note that the article suggests that Darwin himself supported the idea, even though he specifically called the practice of neglecting those who he called &amp;quot;weak and helpless&amp;quot; an &amp;quot;overwhelming evil&amp;quot; that should be avoided even if the consequences of allowing them to continue to reproduce might harm society.  I guess that facts didn't suit the agenda of whomever wrote this article, so they were omitted. [[User:Dimensio|Dimensio]] 15:00, 3 April 2007 (EDT)&lt;br /&gt;
&lt;br /&gt;
:The article discusses modern Eugenics, not ancient breeding practices from antiquity. --[[User:AlexC|AlexC]] 23:19, 29 December 2008 (EST)&lt;br /&gt;
&lt;br /&gt;
==Grave Legal Errors==&lt;br /&gt;
I took apart a bunch of grave legal errors, equating the sterilization decision (Buck v. Bell) with Lochner.  Such analysis is wrong on many levels - first, obviously, Lochner dealt with regulation of the minimum wage, while Buck legalized sterilization.  Second, comparing Holmes' pro-eugenics comment to his writings in Lochner are wrong because Holmes dissented in Lochner, urging that the state has a duty to help those less fortunate - quite the opposite of eugenics!  Anyways, I cleaned that up, and removed some pretty blatant PoV pushing.  Shocking.-'''&amp;lt;font color=&amp;quot;#007FFF&amp;quot;&amp;gt;Ames&amp;lt;/font&amp;gt;&amp;lt;font color=&amp;quot;#FF0000&amp;quot;&amp;gt;G&amp;lt;/font&amp;gt;'''&amp;lt;sub&amp;gt;[http://www.conservapedia.com/User_talk:AmesG yo!]&amp;lt;/sub&amp;gt; 21:02, 16 April 2007 (EDT)&lt;br /&gt;
&lt;br /&gt;
==Reputation and Peter Singer==&lt;br /&gt;
&lt;br /&gt;
:The encyclopedia describes eugenics as now being &amp;quot;in disrepute,&amp;quot; [http://www.fwkc.com/encyclopedia/low/articles/e/e007001431f.html] although Professor [[Peter Singer]] of Princeton University has sought to remove the stigma from it.&lt;br /&gt;
&lt;br /&gt;
Link is broken.&lt;br /&gt;
&lt;br /&gt;
==Margaret Sanger was a racist? ==&lt;br /&gt;
One should read into the well-studied archive on Sanger's writings about one of her motives in the establishment of planned parenthood was to decrease the number of African Americans in the US. She felt blacks are &amp;quot;a burden to society&amp;quot; and she claimed the most efficient way to preserve America's white &amp;quot;genetic&amp;quot; European cultural majority is to prevent any more births or procreation of (all blood quantums) black children. Her beliefs is the shadow of Adolf Hitler and the Nazis' own racist dogma of weeding out the undesirables (for them was Jews, Gypsies, Slavs, non-Caucasians, etc.) along with those with serious physical or mental disabilities as &amp;quot;life unworthy of life&amp;quot;. The radical, yet opposing views of Sanger and Hitler may have one thing in common: to apply eugenics in a genocidal quest for racial purity. + [[User:Getitstraight|Getitstraight]] 16:16, 14 December 2009 (EST)&lt;/div&gt;</summary>
		<author><name>Getitstraight</name></author>
	</entry>
	<entry>
		<id>https://www.conservapedia.com/index.php?title=Talk:Eugenics&amp;diff=731520</id>
		<title>Talk:Eugenics</title>
		<link rel="alternate" type="text/html" href="https://www.conservapedia.com/index.php?title=Talk:Eugenics&amp;diff=731520"/>
		<updated>2009-12-14T21:16:28Z</updated>

		<summary type="html">&lt;p&gt;Getitstraight: /* Reputation and Peter Singer */&lt;/p&gt;
&lt;hr /&gt;
&lt;div&gt;==Intro==&lt;br /&gt;
Crimeney, you've got it all wrong again...I'll try to clean up the science part without disturbing your point, if you dont mind.[[User:Palmd001|PalMD]] 00:36, 27 March 2007 (EDT)&lt;br /&gt;
&lt;br /&gt;
Ok, Dawkin's letter shows NO approval for eugenics, just the opposite.  Careful with the quote mining.  Im not saying that no one in the world is a eugenecist, but chose the right ones.  &lt;br /&gt;
Singer is interesting...he makes ethical arguments about the sanctity of life, and creats a spectrum of sanctity.  His ideas can be offensive, but he clearly states that killing is bad, just some killing is bad in different ways.  He does not, as far as I can tell, speak of eugenics at all.  You might consider leaving him out and finding a better example.[[User:Palmd001|PalMD]] 00:59, 27 March 2007 (EDT)&lt;br /&gt;
&lt;br /&gt;
==Crichton==&lt;br /&gt;
:I'd like to add what Crichton said about eugenics - which was censored from a Wikipedia article on the grounds of &amp;quot;Who's he? What does he know? He's only a novelist!&amp;quot; (paraphrased, obviously) --[[User:Ed Poor|Ed Poor]] 14:02, 30 March 2007 (EDT)&lt;br /&gt;
&lt;br /&gt;
I'd like to see what he had to say.  It might be interesting.--[[User:palmd001|PalMD]]&amp;lt;sup&amp;gt;[[User_talk:palmd001|talk]]&amp;lt;/sup&amp;gt; 14:18, 30 March 2007 (EDT)&lt;br /&gt;
&lt;br /&gt;
:Well, first read what he had to say at [[talk:Politicized Science]]. It's rather shocking. --[[User:Ed Poor|Ed Poor]] 15:05, 30 March 2007 (EDT)&lt;br /&gt;
&lt;br /&gt;
I'd have to say that Eugenics, in the original 19th and 20th state, is pretty much gone.  The modern war over eugenics will come in the fertility industry, selecting embryos with certain characteristics.  This isn't, strictly speaking, eugenics, as eugenics was based on the scientifically invalid idea that you can breed certain characteristics in or out of the human population.  This turned out to be way too simplistic (in addition to being evil).  Feel free to contact me to discuss it more.--[[User:palmd001|PalMD]]&amp;lt;sup&amp;gt;[[User_talk:palmd001|talk]]&amp;lt;/sup&amp;gt; 15:11, 30 March 2007 (EDT)&lt;br /&gt;
&lt;br /&gt;
:Not all proponents of eugenics were for forced sterilization of immigrants and minorities.  Selective breeding yes, but this was to improve the overall gene pool (get rid of retardation, disease, whatever) of all races, not to eliminate minorities. [[User:Jrssr5|Jrssr5]] 09:34, 3 April 2007 (EDT)&lt;br /&gt;
&lt;br /&gt;
==Has the author even studied the history of eugenics?==&lt;br /&gt;
&lt;br /&gt;
The article suggests that the practice of eugenics is directly tied to the theory of evolution.  Is/are the author(s) totally unaware that Plato advocated a eugenics practice to better society, and that the Spartans effectively engaged in the practice by leaving newborn infants perceived as &amp;quot;weak&amp;quot; to die, or is the omission of this information a deliberate attempt to dishonestly claim that eugenics did not exist until Darwin's time?  I also note that the article suggests that Darwin himself supported the idea, even though he specifically called the practice of neglecting those who he called &amp;quot;weak and helpless&amp;quot; an &amp;quot;overwhelming evil&amp;quot; that should be avoided even if the consequences of allowing them to continue to reproduce might harm society.  I guess that facts didn't suit the agenda of whomever wrote this article, so they were omitted. [[User:Dimensio|Dimensio]] 15:00, 3 April 2007 (EDT)&lt;br /&gt;
&lt;br /&gt;
:The article discusses modern Eugenics, not ancient breeding practices from antiquity. --[[User:AlexC|AlexC]] 23:19, 29 December 2008 (EST)&lt;br /&gt;
&lt;br /&gt;
==Grave Legal Errors==&lt;br /&gt;
I took apart a bunch of grave legal errors, equating the sterilization decision (Buck v. Bell) with Lochner.  Such analysis is wrong on many levels - first, obviously, Lochner dealt with regulation of the minimum wage, while Buck legalized sterilization.  Second, comparing Holmes' pro-eugenics comment to his writings in Lochner are wrong because Holmes dissented in Lochner, urging that the state has a duty to help those less fortunate - quite the opposite of eugenics!  Anyways, I cleaned that up, and removed some pretty blatant PoV pushing.  Shocking.-'''&amp;lt;font color=&amp;quot;#007FFF&amp;quot;&amp;gt;Ames&amp;lt;/font&amp;gt;&amp;lt;font color=&amp;quot;#FF0000&amp;quot;&amp;gt;G&amp;lt;/font&amp;gt;'''&amp;lt;sub&amp;gt;[http://www.conservapedia.com/User_talk:AmesG yo!]&amp;lt;/sub&amp;gt; 21:02, 16 April 2007 (EDT)&lt;br /&gt;
&lt;br /&gt;
==Reputation and Peter Singer==&lt;br /&gt;
&lt;br /&gt;
:The encyclopedia describes eugenics as now being &amp;quot;in disrepute,&amp;quot; [http://www.fwkc.com/encyclopedia/low/articles/e/e007001431f.html] although Professor [[Peter Singer]] of Princeton University has sought to remove the stigma from it.&lt;br /&gt;
&lt;br /&gt;
Link is broken.&lt;br /&gt;
&lt;br /&gt;
==Margaret Sanger was a racist? ==&lt;br /&gt;
One should read into the well-studied archive on Sanger's writings about one of her motives in the establishment of planned parenthood was to decrease the number of African Americans in the US. She felt blacks are &amp;quot;a burden to society&amp;quot; and she claimed the most efficient way to preserve America's white &amp;quot;genetic&amp;quot; European cultural majority is to prevent any more births or procreation of (all blood quantums) black children. Her beliefs is the shadow of Adolf Hitler and the Nazis' own racist dogma of weeding out the undesirables (for them was Jews, Gypsies, Slavs, non-Caucasians, etc.) along with those with serious physical or mental disabilities as &amp;quot;life unworthy of life&amp;quot;. The radical, yet opposing views of Sanger and Hitler may have one thing in common: to apply eugenics in a genocidal quest for racial purity. + [[User:Getitstraight|Getitstraight]] 16:16, 14 December 2009 (EST)&lt;/div&gt;</summary>
		<author><name>Getitstraight</name></author>
	</entry>
	<entry>
		<id>https://www.conservapedia.com/index.php?title=Talk:Evolutionary_racism&amp;diff=731511</id>
		<title>Talk:Evolutionary racism</title>
		<link rel="alternate" type="text/html" href="https://www.conservapedia.com/index.php?title=Talk:Evolutionary_racism&amp;diff=731511"/>
		<updated>2009-12-14T21:10:40Z</updated>

		<summary type="html">&lt;p&gt;Getitstraight: Worst case of intolerance&lt;/p&gt;
&lt;hr /&gt;
&lt;div&gt;All I can say about the issue is Charles Darwin may be a scientist, but was a product of his time (mid 19th century) and scientists admit to be wrong at times about a few theories, even Darwin can be wrong on something like ethnic or racial differences between groups of fellow humans. Usually, racial propaganda about &amp;quot;smarter&amp;quot; people vs. &amp;quot;dumb&amp;quot; minorities/foreigners/social pariahs are concocted by members of ultra-nationalist regimes when they are at war (i.e. British WW1 posters on Germans are Kaiser-like primates) or governments dislike the idea of diverse cultures wanting everyone to believe, speak and dress alike. Evolutionary racists like nativists in the USA may want immigrants to stop speaking foreign languages since &amp;quot;everyone in America only uses English&amp;quot; and &amp;quot;if they can't learn our language, then their brains are less evolved&amp;quot;, thus are believers in a theory of certain races/ethnic minorities are unable to learn...it's just cultural misunderstanding as it takes years for one to completely adapt to a new culture. + [[User:Getitstraight|Getitstraight]] 16:10, 14 December 2009 (EST)&lt;/div&gt;</summary>
		<author><name>Getitstraight</name></author>
	</entry>
	<entry>
		<id>https://www.conservapedia.com/index.php?title=Talk:Racism&amp;diff=731438</id>
		<title>Talk:Racism</title>
		<link rel="alternate" type="text/html" href="https://www.conservapedia.com/index.php?title=Talk:Racism&amp;diff=731438"/>
		<updated>2009-12-14T21:04:24Z</updated>

		<summary type="html">&lt;p&gt;Getitstraight: /* Watchdog Groups */&lt;/p&gt;
&lt;hr /&gt;
&lt;div&gt;I guess we need a definition of what is meant by &amp;quot;institutionalized&amp;quot;, then.  [[User:RobS|RobS]] 10:25, 16 March 2007 (EDT)&lt;br /&gt;
&lt;br /&gt;
cut:&lt;br /&gt;
&lt;br /&gt;
:Racism is &amp;lt;s&amp;gt;the process of making judgments based on race.  Racism is making broad generalizations about a group of people based on perceived notions, (see [[prejudice]]) and then making such generalizations part of society.&amp;lt;/s&amp;gt; prejudice and discrimination based on [[race]]. &lt;br /&gt;
&lt;br /&gt;
I'm using Diane Ravitch's definition, because it's shorter. --[[User:Ed Poor|Ed Poor]] 08:28, 10 May 2007 (EDT)&lt;br /&gt;
&lt;br /&gt;
: Therefore, it can be hailed racist to say &amp;quot;Western civilization is the dominant global culture&amp;quot; or &amp;quot;America is far advanced than it's developing neighbor Mexico&amp;quot;. The concept of what's racism is sketchy, liable and from hastened &amp;quot;jumping to conclusion&amp;quot; by those who seek to be victims. Its like in an era when the president of the USA is black, an African-American may claim he was a victim of legal institutional racism or the USA is a country hostile to black people. What about the American consumer doesn't mind if their products were made by Chinese or Asian people, a long way from the WWII era when white Americans thought the Japanese are terrible &amp;quot;crafty&amp;quot; cheap tin-can toy-makers. The problem is we can't tell what's racist anymore, or if it's meant to attack/insult/defame/offend/belittle any ethnic group of people. + [[User:Getitstraight|Getitstraight]] 15:55, 14 December 2009 (EST) &lt;br /&gt;
&lt;br /&gt;
== Affirmative action ==&lt;br /&gt;
&lt;br /&gt;
I've heard it say that affirmative action is racist, and to some point I agree with it, though only on a technicality. However, this is an opinion, not a fact, and as such should be cited and attributed, per the [[conservapedia:Commandments|Commandments]]. [[User:HelpJazz|Help]][[User talk:HelpJazz|Jazz]] 22:39, 8 October 2007 (EDT)&lt;br /&gt;
&lt;br /&gt;
: Perhaps the 2008 real estate bubble burst was caused by housing loan companies giving houses to those who couldn't pay off their mortgages, in part was created by the Clinton administration's empty promises to give houses away to &amp;quot;all people&amp;quot;, yet it was mostly black people and Latinos who were targeted for faulty home loans. The liberals and Democrats alike for decades wanted to make it easy for minorities to get homes, and the pressure to make up for past discrimination or racial segregation of housing tracts by having low-income blacks and Latinos (illegal immigrants) acquire homes not fully paid for. Also you still have middle-class whites who have a fear of &amp;quot;minorities&amp;quot; moving into suburbs, based on a belief that black people will bring in crime, drugs, blight, hostility and immorality into the suburbs (and now many blacks move out of the inner-cities to flee from Latinos). + [[User:Getitstraight|Getitstraight]] 16:00, 14 December 2009 (EST) &lt;br /&gt;
&lt;br /&gt;
== Watchdog Groups ==&lt;br /&gt;
&lt;br /&gt;
The quote from [[Laird Wilcox]] was rather unrelated to the subject. It dealt with a specific sub-group of persons dealing with racism in society, but within a larger context of watchdog groups. It changes the focus and the bent of the entire article, and I feel it is not helpful nor needed in this context.&lt;br /&gt;
[[User:JohnGalt|JohnGalt]] 15:35, 30 November 2007 (EST)&lt;br /&gt;
&lt;br /&gt;
:&amp;quot;Given the Abuses?&amp;quot; I don't understand. That really doesn't seem like a valid excuse for altering that back. [[User:JohnGalt|JohnGalt]] 12:15, 3 December 2007 (EST)&lt;br /&gt;
&lt;br /&gt;
::See Ann Coulter, ''Another Liberal Noose-ance'' [http://www.humanevents.com/article.php?id=22909&amp;amp;email] for a partial list of recent abuses.  [[User:RobSmith|Rob Smith]] 14:28, 6 December 2007 (EST)&lt;br /&gt;
&lt;br /&gt;
::: Are they found in Human Resources departments in the corporate workplace? or college professors wanting to teach the 1960s-era stance of racial minorities? More likely they are congressional lawmakers making federal &amp;quot;hate crimes&amp;quot; bills, like the recent one passed last Oct. made it a federal offense for an offender to commit hate crimes based on the victim's gender, sexual orientation and disability (if it's the factor of the given hate crime). Watchdog groups are like the fifth column for &amp;quot;stop the hate&amp;quot; and diversity activist organizations who assume people shouldn't talk about diversity, except the members in the organization group. Talk about putting a foot in its' mouth. + [[User:Getitstraight|Getitstraight]] 16:04, 14 December 2009 (EST)&lt;br /&gt;
&lt;br /&gt;
== Gender, religion, etc. ==&lt;br /&gt;
&lt;br /&gt;
I would like to remove mention of these as racism, although religion and race can be intertwined to the point of near inseparability.  Discrimination based on gender and religion is bigotry, but not racism, just as discrimination based on race is not sexism.  I mention this here because I don't want to revert Jpatt without discussion.  [[User:Corry|Corry]] 23:08, 18 October 2008 (EDT)&lt;br /&gt;
&lt;br /&gt;
: Prejudice comes in all forms, it is still bigoted for one to assume a person of a different race, gender, religion, class, country, etc. is &amp;quot;lower&amp;quot;, &amp;quot;inferior&amp;quot; or &amp;quot;not quite human&amp;quot;. What about criticism of [[Sarah Palin]]...is fueled by sexism? like one front cover of a Nov. 2009 [[Newsweek]] issue depicted her in a running suit? It offended many women readers, plus Sarah Palin disapproves Newsweek's decision to post her photo to down play her in a way she felt is sexist. + [[User:Getitstraight|Getitstraight]] 15:52, 14 December 2009 (EST)&lt;/div&gt;</summary>
		<author><name>Getitstraight</name></author>
	</entry>
	<entry>
		<id>https://www.conservapedia.com/index.php?title=Talk:Racism&amp;diff=731436</id>
		<title>Talk:Racism</title>
		<link rel="alternate" type="text/html" href="https://www.conservapedia.com/index.php?title=Talk:Racism&amp;diff=731436"/>
		<updated>2009-12-14T21:00:07Z</updated>

		<summary type="html">&lt;p&gt;Getitstraight: &lt;/p&gt;
&lt;hr /&gt;
&lt;div&gt;I guess we need a definition of what is meant by &amp;quot;institutionalized&amp;quot;, then.  [[User:RobS|RobS]] 10:25, 16 March 2007 (EDT)&lt;br /&gt;
&lt;br /&gt;
cut:&lt;br /&gt;
&lt;br /&gt;
:Racism is &amp;lt;s&amp;gt;the process of making judgments based on race.  Racism is making broad generalizations about a group of people based on perceived notions, (see [[prejudice]]) and then making such generalizations part of society.&amp;lt;/s&amp;gt; prejudice and discrimination based on [[race]]. &lt;br /&gt;
&lt;br /&gt;
I'm using Diane Ravitch's definition, because it's shorter. --[[User:Ed Poor|Ed Poor]] 08:28, 10 May 2007 (EDT)&lt;br /&gt;
&lt;br /&gt;
: Therefore, it can be hailed racist to say &amp;quot;Western civilization is the dominant global culture&amp;quot; or &amp;quot;America is far advanced than it's developing neighbor Mexico&amp;quot;. The concept of what's racism is sketchy, liable and from hastened &amp;quot;jumping to conclusion&amp;quot; by those who seek to be victims. Its like in an era when the president of the USA is black, an African-American may claim he was a victim of legal institutional racism or the USA is a country hostile to black people. What about the American consumer doesn't mind if their products were made by Chinese or Asian people, a long way from the WWII era when white Americans thought the Japanese are terrible &amp;quot;crafty&amp;quot; cheap tin-can toy-makers. The problem is we can't tell what's racist anymore, or if it's meant to attack/insult/defame/offend/belittle any ethnic group of people. + [[User:Getitstraight|Getitstraight]] 15:55, 14 December 2009 (EST) &lt;br /&gt;
&lt;br /&gt;
== Affirmative action ==&lt;br /&gt;
&lt;br /&gt;
I've heard it say that affirmative action is racist, and to some point I agree with it, though only on a technicality. However, this is an opinion, not a fact, and as such should be cited and attributed, per the [[conservapedia:Commandments|Commandments]]. [[User:HelpJazz|Help]][[User talk:HelpJazz|Jazz]] 22:39, 8 October 2007 (EDT)&lt;br /&gt;
&lt;br /&gt;
: Perhaps the 2008 real estate bubble burst was caused by housing loan companies giving houses to those who couldn't pay off their mortgages, in part was created by the Clinton administration's empty promises to give houses away to &amp;quot;all people&amp;quot;, yet it was mostly black people and Latinos who were targeted for faulty home loans. The liberals and Democrats alike for decades wanted to make it easy for minorities to get homes, and the pressure to make up for past discrimination or racial segregation of housing tracts by having low-income blacks and Latinos (illegal immigrants) acquire homes not fully paid for. Also you still have middle-class whites who have a fear of &amp;quot;minorities&amp;quot; moving into suburbs, based on a belief that black people will bring in crime, drugs, blight, hostility and immorality into the suburbs (and now many blacks move out of the inner-cities to flee from Latinos). + [[User:Getitstraight|Getitstraight]] 16:00, 14 December 2009 (EST) &lt;br /&gt;
&lt;br /&gt;
== Watchdog Groups ==&lt;br /&gt;
&lt;br /&gt;
The quote from [[Laird Wilcox]] was rather unrelated to the subject. It dealt with a specific sub-group of persons dealing with racism in society, but within a larger context of watchdog groups. It changes the focus and the bent of the entire article, and I feel it is not helpful nor needed in this context.&lt;br /&gt;
[[User:JohnGalt|JohnGalt]] 15:35, 30 November 2007 (EST)&lt;br /&gt;
&lt;br /&gt;
:&amp;quot;Given the Abuses?&amp;quot; I don't understand. That really doesn't seem like a valid excuse for altering that back. [[User:JohnGalt|JohnGalt]] 12:15, 3 December 2007 (EST)&lt;br /&gt;
&lt;br /&gt;
::See Ann Coulter, ''Another Liberal Noose-ance'' [http://www.humanevents.com/article.php?id=22909&amp;amp;email] for a partial list of recent abuses.  [[User:RobSmith|Rob Smith]] 14:28, 6 December 2007 (EST)&lt;br /&gt;
&lt;br /&gt;
== Gender, religion, etc. ==&lt;br /&gt;
&lt;br /&gt;
I would like to remove mention of these as racism, although religion and race can be intertwined to the point of near inseparability.  Discrimination based on gender and religion is bigotry, but not racism, just as discrimination based on race is not sexism.  I mention this here because I don't want to revert Jpatt without discussion.  [[User:Corry|Corry]] 23:08, 18 October 2008 (EDT)&lt;br /&gt;
&lt;br /&gt;
: Prejudice comes in all forms, it is still bigoted for one to assume a person of a different race, gender, religion, class, country, etc. is &amp;quot;lower&amp;quot;, &amp;quot;inferior&amp;quot; or &amp;quot;not quite human&amp;quot;. What about criticism of [[Sarah Palin]]...is fueled by sexism? like one front cover of a Nov. 2009 [[Newsweek]] issue depicted her in a running suit? It offended many women readers, plus Sarah Palin disapproves Newsweek's decision to post her photo to down play her in a way she felt is sexist. + [[User:Getitstraight|Getitstraight]] 15:52, 14 December 2009 (EST)&lt;/div&gt;</summary>
		<author><name>Getitstraight</name></author>
	</entry>
	<entry>
		<id>https://www.conservapedia.com/index.php?title=Talk:Racism&amp;diff=731408</id>
		<title>Talk:Racism</title>
		<link rel="alternate" type="text/html" href="https://www.conservapedia.com/index.php?title=Talk:Racism&amp;diff=731408"/>
		<updated>2009-12-14T20:55:44Z</updated>

		<summary type="html">&lt;p&gt;Getitstraight: &lt;/p&gt;
&lt;hr /&gt;
&lt;div&gt;I guess we need a definition of what is meant by &amp;quot;institutionalized&amp;quot;, then.  [[User:RobS|RobS]] 10:25, 16 March 2007 (EDT)&lt;br /&gt;
&lt;br /&gt;
cut:&lt;br /&gt;
&lt;br /&gt;
:Racism is &amp;lt;s&amp;gt;the process of making judgments based on race.  Racism is making broad generalizations about a group of people based on perceived notions, (see [[prejudice]]) and then making such generalizations part of society.&amp;lt;/s&amp;gt; prejudice and discrimination based on [[race]]. &lt;br /&gt;
&lt;br /&gt;
I'm using Diane Ravitch's definition, because it's shorter. --[[User:Ed Poor|Ed Poor]] 08:28, 10 May 2007 (EDT)&lt;br /&gt;
&lt;br /&gt;
: Therefore, it can be hailed racist to say &amp;quot;Western civilization is the dominant global culture&amp;quot; or &amp;quot;America is far advanced than it's developing neighbor Mexico&amp;quot;. The concept of what's racism is sketchy, liable and from hastened &amp;quot;jumping to conclusion&amp;quot; by those who seek to be victims. Its like in an era when the president of the USA is black, an African-American may claim he was a victim of legal institutional racism or the USA is a country hostile to black people. What about the American consumer doesn't mind if their products were made by Chinese or Asian people, a long way from the WWII era when white Americans thought the Japanese are terrible &amp;quot;crafty&amp;quot; cheap tin-can toy-makers. The problem is we can't tell what's racist anymore, or if it's meant to attack/insult/defame/offend/belittle any ethnic group of people. + [[User:Getitstraight|Getitstraight]] 15:55, 14 December 2009 (EST) &lt;br /&gt;
&lt;br /&gt;
== Affirmative action ==&lt;br /&gt;
&lt;br /&gt;
I've heard it say that affirmative action is racist, and to some point I agree with it, though only on a technicality. However, this is an opinion, not a fact, and as such should be cited and attributed, per the [[conservapedia:Commandments|Commandments]]. [[User:HelpJazz|Help]][[User talk:HelpJazz|Jazz]] 22:39, 8 October 2007 (EDT)&lt;br /&gt;
&lt;br /&gt;
== Watchdog Groups ==&lt;br /&gt;
&lt;br /&gt;
The quote from [[Laird Wilcox]] was rather unrelated to the subject. It dealt with a specific sub-group of persons dealing with racism in society, but within a larger context of watchdog groups. It changes the focus and the bent of the entire article, and I feel it is not helpful nor needed in this context.&lt;br /&gt;
[[User:JohnGalt|JohnGalt]] 15:35, 30 November 2007 (EST)&lt;br /&gt;
&lt;br /&gt;
:&amp;quot;Given the Abuses?&amp;quot; I don't understand. That really doesn't seem like a valid excuse for altering that back. [[User:JohnGalt|JohnGalt]] 12:15, 3 December 2007 (EST)&lt;br /&gt;
&lt;br /&gt;
::See Ann Coulter, ''Another Liberal Noose-ance'' [http://www.humanevents.com/article.php?id=22909&amp;amp;email] for a partial list of recent abuses.  [[User:RobSmith|Rob Smith]] 14:28, 6 December 2007 (EST)&lt;br /&gt;
&lt;br /&gt;
== Gender, religion, etc. ==&lt;br /&gt;
&lt;br /&gt;
I would like to remove mention of these as racism, although religion and race can be intertwined to the point of near inseparability.  Discrimination based on gender and religion is bigotry, but not racism, just as discrimination based on race is not sexism.  I mention this here because I don't want to revert Jpatt without discussion.  [[User:Corry|Corry]] 23:08, 18 October 2008 (EDT)&lt;br /&gt;
&lt;br /&gt;
: Prejudice comes in all forms, it is still bigoted for one to assume a person of a different race, gender, religion, class, country, etc. is &amp;quot;lower&amp;quot;, &amp;quot;inferior&amp;quot; or &amp;quot;not quite human&amp;quot;. What about criticism of [[Sarah Palin]]...is fueled by sexism? like one front cover of a Nov. 2009 [[Newsweek]] issue depicted her in a running suit? It offended many women readers, plus Sarah Palin disapproves Newsweek's decision to post her photo to down play her in a way she felt is sexist. + [[User:Getitstraight|Getitstraight]] 15:52, 14 December 2009 (EST)&lt;/div&gt;</summary>
		<author><name>Getitstraight</name></author>
	</entry>
	<entry>
		<id>https://www.conservapedia.com/index.php?title=Talk:Racism&amp;diff=731385</id>
		<title>Talk:Racism</title>
		<link rel="alternate" type="text/html" href="https://www.conservapedia.com/index.php?title=Talk:Racism&amp;diff=731385"/>
		<updated>2009-12-14T20:52:37Z</updated>

		<summary type="html">&lt;p&gt;Getitstraight: /* Gender, religion, etc. */&lt;/p&gt;
&lt;hr /&gt;
&lt;div&gt;I guess we need a definition of what is meant by &amp;quot;institutionalized&amp;quot;, then.  [[User:RobS|RobS]] 10:25, 16 March 2007 (EDT)&lt;br /&gt;
&lt;br /&gt;
cut:&lt;br /&gt;
&lt;br /&gt;
:Racism is &amp;lt;s&amp;gt;the process of making judgments based on race.  Racism is making broad generalizations about a group of people based on perceived notions, (see [[prejudice]]) and then making such generalizations part of society.&amp;lt;/s&amp;gt; prejudice and discrimination based on [[race]]. &lt;br /&gt;
&lt;br /&gt;
I'm using Diane Ravitch's definition, because it's shorter. --[[User:Ed Poor|Ed Poor]] 08:28, 10 May 2007 (EDT)&lt;br /&gt;
&lt;br /&gt;
== Affirmative action ==&lt;br /&gt;
&lt;br /&gt;
I've heard it say that affirmative action is racist, and to some point I agree with it, though only on a technicality. However, this is an opinion, not a fact, and as such should be cited and attributed, per the [[conservapedia:Commandments|Commandments]]. [[User:HelpJazz|Help]][[User talk:HelpJazz|Jazz]] 22:39, 8 October 2007 (EDT)&lt;br /&gt;
&lt;br /&gt;
== Watchdog Groups ==&lt;br /&gt;
&lt;br /&gt;
The quote from [[Laird Wilcox]] was rather unrelated to the subject. It dealt with a specific sub-group of persons dealing with racism in society, but within a larger context of watchdog groups. It changes the focus and the bent of the entire article, and I feel it is not helpful nor needed in this context.&lt;br /&gt;
[[User:JohnGalt|JohnGalt]] 15:35, 30 November 2007 (EST)&lt;br /&gt;
&lt;br /&gt;
:&amp;quot;Given the Abuses?&amp;quot; I don't understand. That really doesn't seem like a valid excuse for altering that back. [[User:JohnGalt|JohnGalt]] 12:15, 3 December 2007 (EST)&lt;br /&gt;
&lt;br /&gt;
::See Ann Coulter, ''Another Liberal Noose-ance'' [http://www.humanevents.com/article.php?id=22909&amp;amp;email] for a partial list of recent abuses.  [[User:RobSmith|Rob Smith]] 14:28, 6 December 2007 (EST)&lt;br /&gt;
&lt;br /&gt;
== Gender, religion, etc. ==&lt;br /&gt;
&lt;br /&gt;
I would like to remove mention of these as racism, although religion and race can be intertwined to the point of near inseparability.  Discrimination based on gender and religion is bigotry, but not racism, just as discrimination based on race is not sexism.  I mention this here because I don't want to revert Jpatt without discussion.  [[User:Corry|Corry]] 23:08, 18 October 2008 (EDT)&lt;br /&gt;
&lt;br /&gt;
: Prejudice comes in all forms, it is still bigoted for one to assume a person of a different race, gender, religion, class, country, etc. is &amp;quot;lower&amp;quot;, &amp;quot;inferior&amp;quot; or &amp;quot;not quite human&amp;quot;. What about criticism of [[Sarah Palin]]...is fueled by sexism? like one front cover of a Nov. 2009 [[Newsweek]] issue depicted her in a running suit? It offended many women readers, plus Sarah Palin disapproves Newsweek's decision to post her photo to down play her in a way she felt is sexist. + [[User:Getitstraight|Getitstraight]] 15:52, 14 December 2009 (EST)&lt;/div&gt;</summary>
		<author><name>Getitstraight</name></author>
	</entry>
	<entry>
		<id>https://www.conservapedia.com/index.php?title=Talk:Mexico&amp;diff=731353</id>
		<title>Talk:Mexico</title>
		<link rel="alternate" type="text/html" href="https://www.conservapedia.com/index.php?title=Talk:Mexico&amp;diff=731353"/>
		<updated>2009-12-14T20:45:37Z</updated>

		<summary type="html">&lt;p&gt;Getitstraight: &lt;/p&gt;
&lt;hr /&gt;
&lt;div&gt;Thanks for doing the merge, Scott. It's not simply a matter of copy and paste, or I would have done it myself instead of tagging the articles. --[[User:Ed Poor|Ed Poor]] 09:53, 9 April 2007 (EDT)&lt;br /&gt;
&lt;br /&gt;
:No worries - I hope the information is correct - I don't know enough about Mexico to tell, but I've fixed a few pretty dodgy country pages today. --[[User:Scott|Scott]] 10:14, 9 April 2007 (EDT)&lt;br /&gt;
&lt;br /&gt;
Are American style tacos really the best representative picture for the Mexico article? [[User:Czolgolz|Czolgolz]] 22:59, 11 April 2007 (EDT)&lt;br /&gt;
&lt;br /&gt;
:Probably not - especially since they're not mentioned in the text. Should they be removed, or have text or caption increased to create some connection? Please do whatever is best, and if you  have a better picture, please add it. --[[User:Scott|Scott]] 10:51, 14 April 2007 (EDT)&lt;br /&gt;
&lt;br /&gt;
== Emigration ==&lt;br /&gt;
&lt;br /&gt;
&lt;br /&gt;
This new paragraph&lt;br /&gt;
&lt;br /&gt;
''== Emigration ==''&lt;br /&gt;
&lt;br /&gt;
''Many Americans (from US) have become angry at tendency for Mexicans to go to the United States, where there is a perception that they are welcome to go and use this healthy economy to make money. Because many aspects of such a culture (such as the common unwillingness to learn or speak English) which are incompatible with American (from US) values, these people are often unwelcome, especially those who immigrate illegally. Groups such as the Minutemen have been active in stopping this influx (sometimes killing them), but it is still a problem with which the US must contend.''&lt;br /&gt;
&lt;br /&gt;
is not in the proper article. This matter concern basically to the United States and ''there'' it should be. Not in an article about Mexico.&lt;br /&gt;
&lt;br /&gt;
--[[User:Joaquín Martínez]], [[User talk:Joaquín Martínez|talk]] 18:53, 12 May 2007 (EDT)&lt;br /&gt;
&lt;br /&gt;
I'm prone to disagree. Remember that Conservapedia seeks to illuminate the American perspective, so it makes sense that such a huge issue should at least be mentioned. To suggest otherwise would imply a bias for those who choose to come to this country illegally.&lt;br /&gt;
[[User:ATB|ATB]] 18:51, 16 May 2007 (EDT)&lt;br /&gt;
&lt;br /&gt;
A common unwillingness to learn to speak English?  I guess the three years I spent teaching English in Mexico was a fluke. [[User:Czolgolz|Czolgolz]] 20:02, 16 May 2007 (EDT)&lt;br /&gt;
&lt;br /&gt;
I must point out that those were the ones who weren't coming over here. [[User:ATB|ATB]] 10:49, 19 May 2007 (EDT)&lt;br /&gt;
&lt;br /&gt;
== VERY LITTLE ABOUT ILLEGAL IMMIGRANTS ==&lt;br /&gt;
&lt;br /&gt;
WHY?&lt;br /&gt;
&lt;br /&gt;
Because, frankly, this site is turning embarrassingly leftist. I'm not sure this is really what was originally intended at all, in fact. The idea that they are unwilling to confront such a huge issue (see my deleted portion of this article) which bluntly threatens the American way of life betrays a soft spot for bleeding heart, socialistic concepts of everybody being exactly the same. Am I the only one who feels this way? [[User:ATB|ATB]] 15:13, 23 May 2007 (EDT)&lt;br /&gt;
&lt;br /&gt;
Are you sure that all illegal aliens are Mexican? Where I live, everyone complains about Asians. I believe in northern New England they complain about French Canadians. I think in Florida they complain about the Cubans and Haitians. My impression is that you would like everyone to be exactly the same, i.e. speaking English, same political ideas, same religion, same clothing, same customs, etc.[[User:Panini|Panini]] 19:39, 8 July 2007 (EDT)&lt;br /&gt;
&lt;br /&gt;
Well said, Panini. [[User:Maestro|Maestro]] 09:26, 9 July 2007 (EDT)&lt;br /&gt;
&lt;br /&gt;
: I did a CTRL-F (that's FIND in a web page) using the word &amp;quot;illegal&amp;quot; on this article and found nothing. Even though not all illegal aliens are Mexican, a whole lot of them are. Not a single mention of Mexican illegal aliens? Zero Mexican illegal aliens? The massive number of illegal aliens from MEXICO aren't relevant in an article about Mexico? I am afraid to a) contribute such things to the article lest I be censored by the Conservapedia elite, and b) even continue discussing the situation since the 90-10 rule discourages thoughtful discourse (talk too much, you're banned). Now I have to find non-controversial articles to contribute to in order to avoid being banned. --[[User:AdmiralNelson|AdmiralNelson]] 12:46, 6 October 2008 (EDT)&lt;br /&gt;
::try improving this article instead: [http://www.conservapedia.com/Illegal_immigration]  [[User:Karajou|Karajou]] 12:49, 6 October 2008 (EDT)&lt;br /&gt;
&lt;br /&gt;
== History ==&lt;br /&gt;
This section is too poor. Somebody should add some more information. --[[User:RichardKleiner|RichardKleiner]] 14:33, 1 March 2008 (EST)RichardKleiner&lt;br /&gt;
:This is a wiki.  You are very welcome to go right ahead and do it. [[User:BrianCo|BrianCo]] 14:37, 1 March 2008 (EST)&lt;br /&gt;
&lt;br /&gt;
&lt;br /&gt;
==pictures==&lt;br /&gt;
&lt;br /&gt;
All the pictures of people in this article are of people of obvious European descent. this is makes no sense because the vast manority of mexicans aren't white. the pictures in this article should be more representative of Mexican demographics. {{unsigned|Emmagrrrl}}&lt;br /&gt;
&lt;br /&gt;
&lt;br /&gt;
The people pictured are Hispanic, but light Hispanic, not dark Hispanic which many people think all Mexicans look like, I live in a city in which there is a lot of Hispanics most are very light, we can try to find pictures of people who are more darker and also notable, if that is what you want --&amp;lt;span style=&amp;quot;margin-top: -3px;&amp;quot;&amp;gt;&amp;amp;nbsp;[[Image:50 star flag.png|12px]]&amp;lt;/span&amp;gt;&amp;lt;span style=&amp;quot;position:relative; overflow:hidden; width:88px; height:15px; z-index:2;&amp;quot;&amp;gt; [[User:Deborah|Deborah]] [[Special:Contributions/Deborah|&amp;lt;font color=&amp;quot;gray&amp;quot;&amp;gt;(contributions)&amp;lt;/font&amp;gt;]] [[User_talk:Deborah|&amp;lt;font color=&amp;quot;darkslategray&amp;quot;&amp;gt;(talk)&amp;lt;/font&amp;gt;]]&amp;lt;/span&amp;gt; 00:53, 6 June 2008 (EDT)&lt;br /&gt;
&lt;br /&gt;
&lt;br /&gt;
i'm not saying everyone in Mexico has dark skin, i'm just saying the pictures aren't representative of the large indigenous and &amp;lt;i&amp;gt; mestizo &amp;lt;/i&amp;gt; population.  {{unsigned|Emmagrrrl}}&lt;br /&gt;
&lt;br /&gt;
List some famous people who you believe are more representative --&amp;lt;span style=&amp;quot;margin-top: -3px;&amp;quot;&amp;gt;&amp;amp;nbsp;[[Image:50 star flag.png|12px]]&amp;lt;/span&amp;gt;&amp;lt;span style=&amp;quot;position:relative; overflow:hidden; width:88px; height:15px; z-index:2;&amp;quot;&amp;gt; [[User:Deborah|Deborah]] [[Special:Contributions/Deborah|&amp;lt;font color=&amp;quot;gray&amp;quot;&amp;gt;(contributions)&amp;lt;/font&amp;gt;]] [[User_talk:Deborah|&amp;lt;font color=&amp;quot;darkslategray&amp;quot;&amp;gt;(talk)&amp;lt;/font&amp;gt;]]&amp;lt;/span&amp;gt; 23:44, 6 July 2008 (EDT)&lt;br /&gt;
&lt;br /&gt;
I think that the picture selections for this article are really poor. There are 14 pictures on this article, out of which:&lt;br /&gt;
-3 sport players and 2 miss Mexico. &lt;br /&gt;
-2 pictures of the same university (UNAM)&lt;br /&gt;
- A picture of the mexican youth that frankly does not represent mexican majority&lt;br /&gt;
- A picture of the &amp;quot;sea in Mexico&amp;quot; that could be the sea anywhere in the world.&lt;br /&gt;
- A very low resolution painting of what seems to be the valley of Mexico (With the Iztaccihuatl and the Popocatepetl)&lt;br /&gt;
- Pictures of the &amp;quot;Virgen de Guadalupe&amp;quot;, president Calderon (both without legends) and the city of Guanajuato.&lt;br /&gt;
- A picture called Camp01.jpg that I still do not know what it is.&lt;br /&gt;
&lt;br /&gt;
My suggestions are:&lt;br /&gt;
Removing most of the sport players and miss Mexico pictures, the &amp;quot;mexican youth&amp;quot; picture, one of the UNAM pictures, the mexican sea picture, and Camp01.jpg. The Virgen de Guadalupe and president Calderon pictures I say should stay, but with a legend. The painting is  nice, but the resolution is very low, and again has no legend. The Guanajuato picture should stay, and pictures of other Mexican cities and natural features may be added. --[[User:Quetzalcoatl|Quetzalcoatl]] 23:56, 2 July 2009 (EDT)&lt;br /&gt;
&lt;br /&gt;
: Some changes have been made. Feel free to '''suggest''' new images. See more carefully the way some images are described. By the way the pic of a mural is there because of the mural not because of the university. --[[User:Joaquín Martínez|Joaquín Martínez]] 16:53, 3 July 2009 (EDT)&lt;br /&gt;
&lt;br /&gt;
::Can we use Wikimedia commons as a source for pictures? All pictures are free licence. If we can, I have the following suggestions: &lt;br /&gt;
A picture of an archeological site:&lt;br /&gt;
&lt;br /&gt;
http://commons.wikimedia.org/wiki/File:Avenue_of_the_Dead_at_Teotihuacan.jpg&lt;br /&gt;
  &lt;br /&gt;
http://commons.wikimedia.org/wiki/File:Chichen_Itza_CB.jpg&lt;br /&gt;
&lt;br /&gt;
A picture of the Metropolitan Cathedral, to ilustrate colonial architecture:&lt;br /&gt;
&lt;br /&gt;
http://commons.wikimedia.org/wiki/File:Zocalo_cathedral.jpg&lt;br /&gt;
&lt;br /&gt;
A picture of Paseo de la Reforma and Cancun, to represent modern Mexico:&lt;br /&gt;
&lt;br /&gt;
http://commons.wikimedia.org/wiki/File:PaseodelaReforma.jpg &lt;br /&gt;
&lt;br /&gt;
http://commons.wikimedia.org/wiki/File:Imagebysafa2.jpg &lt;br /&gt;
&lt;br /&gt;
I think this picture of Oaxaca beautifully ilustrates the ambience of a Mexican zocalo, but it has a very high resolution, and I have noticed that CP tends to uso low resolution pictures:&lt;br /&gt;
&lt;br /&gt;
http://commons.wikimedia.org/wiki/File:Oaxaca009.jpg&lt;br /&gt;
&lt;br /&gt;
Well these are my suggestions, sorry for some of my previous comments, the pictures without legend are well positioned in the article so it is clear what they are. My mistake. I do still think that there are too many pictures of sport players and miss Mexico girls.--[[User:Quetzalcoatl|Quetzalcoatl]] 23:12, 3 July 2009 (EDT)&lt;br /&gt;
&lt;br /&gt;
:: OK, We will work on it. --[[User:Joaquín Martínez|Joaquín Martínez]] 11:59, 4 July 2009 (EDT)&lt;br /&gt;
&lt;br /&gt;
== Good article ==&lt;br /&gt;
I don't find any negative tone in it, but does get to the point of discussing things about Mexico without being wordy or full of spin. The government section turned out not to be condemning the government as much, after all do many conservatives blame the country's problems on the way the Mexican tradition of democracy or politics as usual? I often heard Mexico was not only an one-party state from 1920 to 1994, but the PRI had a clearly socialist revolutionary stance under an elitist caste whom used propaganda that the &amp;quot;people&amp;quot; rule Mexico when in fact the majority of them had low living standards or conditions. + [[User:Getitstraight|Getitstraight]] 15:45, 14 December 2009 (EST)&lt;/div&gt;</summary>
		<author><name>Getitstraight</name></author>
	</entry>
	<entry>
		<id>https://www.conservapedia.com/index.php?title=Talk:Latino&amp;diff=731347</id>
		<title>Talk:Latino</title>
		<link rel="alternate" type="text/html" href="https://www.conservapedia.com/index.php?title=Talk:Latino&amp;diff=731347"/>
		<updated>2009-12-14T20:32:58Z</updated>

		<summary type="html">&lt;p&gt;Getitstraight: &lt;/p&gt;
&lt;hr /&gt;
&lt;div&gt;I wrote this article and posted an older version to Citizendium.org. 07:31, 21 September 2008 (EDT)&lt;br /&gt;
:: I made the map larger and dropped the image of a coach in Spain. The article is only about latinos in the US.[[User:RJJensen|RJJensen]] 21:31, 21 September 2008 (EDT)&lt;br /&gt;
:::please stop messing with the article. The opening sentence is full of little errors and the picture is all wrong and should be erased. I clarified the definition to make it clear this &amp;quot;Latino&amp;quot; is an English language word and in English it refers to Hispanics living in the U.S. [[User:RJJensen|RJJensen]] 21:42, 21 September 2008 (EDT)&lt;br /&gt;
:::: A good source will be needed to change the meaning of that word. By the way. I think this is not an article to be readed only in the US. --[[User:Joaquín Martínez]], [[User talk:Joaquín Martínez|talk]] 22:02, 21 September 2008 (EDT)&lt;br /&gt;
:::::I provided a very good source:  Gutiérrez,  ed. ''The Columbia History of Latinos in the U.S.&amp;quot; (2005) pp 1-2 those pages are online at Amazon.com.  How is &amp;quot;Latino&amp;quot; actually used in Spain these days? [[User:RJJensen|RJJensen]] 22:11, 21 September 2008 (EDT)&lt;br /&gt;
:::here is the complete entry from the Oxford English Dictionary on &amp;quot;Latino&amp;quot;:&lt;br /&gt;
::::A Latin-American inhabitant of the United States. Also attrib. or as adj. 1946 G. PEYTON San Antonio xxi. 232 The first program on the University's list is an exchange of students with Latin America. That in itself would be a fresh intellectual experience for Texas, where Latinos are usually looked on as sinister specimens of an inferior race. 1966 MRS L. B. JOHNSON White House Diary 2 Apr. (1970) 377 Six young girls, all Latinos, had encased themselves in cardboard boxes. 1972 Listener 9 Mar. 310/1 America..is meant to be a great melting-pot... Its racial componentsBlacks, Latinos, Chinese, Japanese, [etc.]. 1973 Black Panther 17 Mar. 5/3 A program was drawn up..by an..action group composed of Blacks, Latinos, and Whites. 1974 Ibid. 19 Jan. 5/1 Mr. Rhodes' home was broken into..by a man who appeared to be of Latino origin. [[User:RJJensen|RJJensen]] 22:14, 21 September 2008 (EDT)&lt;br /&gt;
::from a British dictionary: &amp;quot;noun [C] plural Latinos MAINLY US; someone who lives in the US and who comes from or whose family comes from Latin America.&amp;quot; from ''Cambridge Advanced Learner's Dictionary''. Here's a very good usage note from American Heritage Dictionary:[http://www.bartleby.com/61/60/H0216000.html see dictionary]&lt;br /&gt;
:Though often used interchangeably in American English, Hispanic and Latino are not identical terms, and in certain contexts the choice between them can be significant. Hispanic, from the Latin word for “Spain,” has the broader reference, potentially encompassing all Spanish-speaking peoples in both hemispheres and emphasizing the common denominator of language among communities that sometimes have little else in common. Latino—which in Spanish means &amp;quot;Latin&amp;quot; but which as an English word is probably a shortening of the Spanish word latinoamericano—refers more exclusively to persons or communities of Latin American origin. Of the two, only Hispanic can be used in referring to Spain and its history and culture; a native of Spain residing in the United States is a Hispanic, not a Latino, and one cannot substitute Latino in the phrase the Hispanic influence on native Mexican cultures without garbling the meaning. In practice, however, this distinction is of little significance when referring to residents of the United States, most of whom are of Latin American origin and can theoretically be called by either word. •A more important distinction concerns the sociopolitical rift that has opened between Latino and Hispanic in American usage. For a certain segment of the Spanish-speaking population, Latino is a term of ethnic pride and Hispanic a label that borders on the offensive. According to this view, Hispanic lacks the authenticity and cultural resonance of Latino, with its Spanish sound and its ability to show the feminine form Latina when used of women. Furthermore, Hispanic—the term used by the U.S. Census Bureau and other government agencies—is said to bear the stamp of an Anglo establishment far removed from the concerns of the Spanish-speaking community. While these views are strongly held by some, they are by no means universal, and the division in usage seems as related to geography as it is to politics, with Latino widely preferred in California and Hispanic the more usual term in Florida and Texas. Even in these regions, however, usage is often mixed, and it is not uncommon to find both terms used by the same writer or speaker. See Usage Note at Chicano.&lt;br /&gt;
&lt;br /&gt;
::: As far as I see, this place is worldwide consulted and its definition should not be only for the US use. I have to prefer this meaning: &amp;quot;Based on the Random House Unabridged Dictionary, © Random House, Inc. 2006. latino = ''noun, plural -nos. a person of Latin-American or Spanish-speaking descent. ''  Origin: 1945–50, Americanism; [http://dictionary.reference.com/browse/latinos]&lt;br /&gt;
&lt;br /&gt;
:::: For many years, the predominantly liberal media discussed Latino/Hispanic people will soon be the majority of Americans in terms of racial/ethnic composition. The article's map of the percentage of Latinos in the Southwest USA makes it appear that they dominate the western half of the country, but emphasized the reason was from the historical Mexican cession of 1848 to the U.S. explains why such a high Latino population exists in the region. &lt;br /&gt;
&lt;br /&gt;
I recall reading a part of [[National Geographic]] magazine, from the articles on [[Los Angeles]] in the January 1979 issue, referenced to the rise of immigration from Mexico to Southern California. ''What was a trickle became a flood as the tiptoe invasion of Latin American newcomers into Los Angeles is turning the US' 3rd largest city into a Spanish-speaking majority city by the end of the century (year 2000). The development is called &amp;quot;another [[Quebec]]&amp;quot; named for the Canadian province where today French is the sole official language.'' + [[User:Getitstraight|Getitstraight]] 11:08, 14 December 2009 (EST)&lt;br /&gt;
::There is no comparison to Quebec. The immigrants to the US learn English quickly--faster than the Germans, Poles and Italians did a century ago.  1848 does not really play a role today--it's geographical nearness to Mexico that is most important, and that is changing. The 2010 census map will show a large Latino presence in most states. [[User:RJJensen|RJJensen]] 11:16, 14 December 2009 (EST)&lt;br /&gt;
::: I think the writer described Los Angeles and California was once Mexican land inhabited by Spanish-speaking residents when the U.S. acquired the region. The uncanny resemblance of Texas, New Mexico, Arizona and southern Colorado have a long history of &amp;quot;localized native&amp;quot; Latino/Hispano culture, is alike the Francophone presence in Quebec, parts of New Brunswick, Ontario and other Canadian provinces as a result of the British takeover of New France (the French empire). Quebec and Aztlan (the Southwest US) are two similar kinds of ethnic enclavism from a previous colonial era and high cultural expansion. &lt;br /&gt;
&lt;br /&gt;
You're correct on the majority of Latinos are recently-arrived legal (in most part) immigrants in the late 20th century from other nations besides Mexico. The Puerto Rican experience in New York City, Cuban refugees fleeing from Castro in Cuba, and the Central American exodus from civil war in the 1980s &amp;amp; again 2000s for economic reasons, is akin to the classic American experience of immigrants from Europe resettled in the new country and their families adapted our culture. That can mean Latinos will assimilate to the point they won't be monolingual Spanish-speaking, when over 80% of Latinos are bilingual or English-dominant like most 3rd generation Mexican-Americans. + [[User:Getitstraight|Getitstraight]] 15:32, 14 December 2009 (EST)&lt;/div&gt;</summary>
		<author><name>Getitstraight</name></author>
	</entry>
	<entry>
		<id>https://www.conservapedia.com/index.php?title=Nazi_Party&amp;diff=731244</id>
		<title>Nazi Party</title>
		<link rel="alternate" type="text/html" href="https://www.conservapedia.com/index.php?title=Nazi_Party&amp;diff=731244"/>
		<updated>2009-12-14T17:09:27Z</updated>

		<summary type="html">&lt;p&gt;Getitstraight: &lt;/p&gt;
&lt;hr /&gt;
&lt;div&gt;[[Image:Flag of Nazi Germany.png|thumb|200px|'''The flag of Nazi Germany''' featuring the notorious swastika]]&lt;br /&gt;
The '''Nazi Party''' ('''NSDAP''', formally the ''Nationalsozialistische Deutsche Arbeiterpartei'' or in English ''National Socialist German Workers' Party''&amp;lt;ref&amp;gt; &amp;quot;Nazi&amp;quot; comes from the first word in the party's name, '''Na'''tionalso'''zi'''alistische.&lt;br /&gt;
&amp;lt;/ref&amp;gt;) was a totalitarian movement and party in [[Germany]] from 1919-1945. It was controlled after 1922 by [[Adolf Hitler]]. In 1933 the Nazis came to power in Germany and took control of the government and most sectors of Germany's society and economy. The Nazi regime in Germany 1933-45 called itself the '''[[Third Reich]].''' The Nazis rearmed Germany, conquered the neighbors, murdered six million Jewish civilians and an estimated 15 million other 'undesirables' in the [[Holocaust]] and was finally destroyed in [[World War II]] by the [[Allies]] (the United States, Britain and the Soviet Union, along with smaller countries). Like Hitler, the Nazis have become synonymous with evil in the modern world. &lt;br /&gt;
&lt;br /&gt;
The socialism Hitler advocated is much closer to that of Soviet [[communism]] than many people realize,&amp;lt;ref&amp;gt;[http://mises.org/story/1937 Why Nazism Was Socialism and Why Socialism Is Totalitarian] - George  Reisman - Mises Institute.&amp;lt;/ref&amp;gt; especially those who think in terms of &amp;quot;[[right wing]]&amp;quot; and &amp;quot;[[left wing]]&amp;quot; politics. &lt;br /&gt;
&lt;br /&gt;
==Foundations==&lt;br /&gt;
&lt;br /&gt;
[[Adolf Hitler]]  exploited the myth of the “Stab in the Back,” the belief that the [[World War I]] had been lost because “disloyal” elements within Germany – [[Jews]] and [[Marxism|Marxists]] – had undermined the war effort. As [[William Shirer]] put it in ''The Rise and Fall of the [[Third Reich]]'', &lt;br /&gt;
&lt;br /&gt;
&amp;lt;blockquote&amp;gt;&lt;br /&gt;
&amp;quot;To him, as to almost all Germans, it was ‘monstrous’ and undeserved. The German army had not been defeated in the field. It had been stabbed in the back by the traitors at home.&lt;br /&gt;
&lt;br /&gt;
Thus emerged for [[Hitler]], as or so many Germans, a fanatical belief in the legend of the ‘stab in the back’ which, more than anything else, was to undermine the Weimar Republic and pave the way for Hitler’s ultimate triumph.”&lt;br /&gt;
&amp;lt;ref name=rise&amp;gt;The Rise and Fall of the Third Reich, Book One, “The Rise of Adolf Hitler.” &amp;lt;/ref&amp;gt;&lt;br /&gt;
&amp;lt;/blockquote&amp;gt;&lt;br /&gt;
&lt;br /&gt;
The origin of the Nazi Party itself was a small group called The German Workers' Party, founded by a locksmith named Anton Drexler who, in 1918, had set up a “Committee of Independent Workmen” in reaction to the [[Marxism]]  of the free trade unions.&amp;lt;ref name=rise /&amp;gt; A year later The German Workers Party was formed when this merged with another group, the Political Workers' Circle. &amp;lt;ref&amp;gt;Shoah Resource Center, http://www1.yadvashem.org/odot_pdf/Microsoft%20Word%20-%205946.pdf &amp;lt;/ref&amp;gt; &amp;lt;ref&amp;gt;Germanculture.com, http://www.germanculture.com.ua/library/weekly/aa012400b.htm&amp;lt;/ref&amp;gt;&lt;br /&gt;
&lt;br /&gt;
It was Adolf Hitler, who joined the party and was put in charge of propaganda in 1920, who transformed this small group into what we now know as the Nazi Party through his great skill in politics and public speaking. That same year the words “National Socialist” were added to the party name and it became “The National Socialist German Workers Party” (NSDAP).  The Storm Troopers (Sturmabteilung, [[Brownshirts|SA]]) in their distinctive brown uniforms, were organized first to kick out hecklers at Nazi meetings, then to break up the meetings of other parties. The hakenkreuz (literally: ''hooked cross''), or the [[swastika]], was adopted in the party’s flag. By the following summer, Hitler himself had taken over as leader (de: Führer) of the party.&lt;br /&gt;
&lt;br /&gt;
*Here we have the core of Nazism: (i) a very strong dose of German anti-semitism (with a paranoid belief in a conspiracy between Jewish financiers who control the capitalist economy and steal from the Germans, Jewish liberal intellectuals who preach humanism and enfeeble the Germans, and Jewish communists who seek to enslave the Germans; (ii) a belief in the German nation and the &amp;quot;aryan&amp;quot; German race as an entity with a special, heroic destiny; (iii) war as the ultimate test of national strength and worth; and (iv) conquest--with extermination or removal of the resident population--to create more &amp;quot;living space&amp;quot; or the German people and larger fields for the German farmers. Add to this (a) the &amp;quot;leadership principle&amp;quot;--a hatred of parliamentary institutions, and a belief that a good political order sees an inspired leader giving people vision and commands (rather than see parliamentarians haggle and compromise on behalf of interest groups)--(b) the use of terror to obtain obedience, and (c) the desire to make sure that all of society's organizations serve the national cause, and you have Nazism. &amp;lt;ref&amp;gt;http://econ161.berkeley.edu/TCEH/Slouch_Alternatives12.html&amp;lt;/ref&amp;gt;&lt;br /&gt;
&lt;br /&gt;
==Anti-Semitism==&lt;br /&gt;
&lt;br /&gt;
The Nazis were highly [[Anti-Semitism|anti-Semitic]] and blamed the Jews for many of the problems in Germany, such as the defeat in [[World War I]]. &lt;br /&gt;
The Nazis passed the [[Nuremberg Laws]] in 1935 which stated that:&lt;br /&gt;
* Young German women could not work for Jews in the domestic services.&lt;br /&gt;
* Jews were no longer citizens of Germany (this meant that they had no protection from the police and so were susceptible to attack)&lt;br /&gt;
* Jewish doctors were not allowed to treat Germans/Aryans&lt;br /&gt;
* Jews could not marry Germans/Aryans&lt;br /&gt;
They made laws against Jews (&amp;quot;Rassengesetze&amp;quot;, ''race laws'') which places successively tighter restrictions on the rights of Jews to own property, use public services, live in some areas, enter public spaces and eventually required Jews  wear a [[Star of David]] on their clothing. &lt;br /&gt;
The Jews were mistreated, persecuted, and killed by the Nazis.  &lt;br /&gt;
The Nazi state also persecuted other political opponents, [[Jehovah's Witnesses]], [[Freemasons]], state-run hospitals euthanized the very old, the sick, mentally ill and the disabled, and foreign nationals. [[homosexuality|Homosexuals]]&amp;lt;ref&amp;gt;Hans Peter Bleuel, ''Sex and Society in Nazi Germany'', (Philadelphia: J.B. Lippincott, 1973).&amp;lt;/ref&amp;gt;came under increasing scrutiny and persecution in the later years of the regime.  &lt;br /&gt;
The Nazis exterminated at least 11 million civilians by rounding them up, transporting them to concentration camps and then murdering them there. About 6 million of these were Jews (see [[Holocaust]]).&lt;br /&gt;
&lt;br /&gt;
==Religion==&lt;br /&gt;
Nazis rejected Chrisatianity as spoiled by Judaism, but did support a new pro-Nazi Protestant church that had a few followers.  The Nazis tried to minimize the influence of Protestant and Catholic chruches, while promoting as pre-Christian German paganism. Adolf Hitler was raised Roman Catholic as a youth, but he began to dispise the church and all of Christianity as too pacifist or a &amp;quot;religion for weaklings&amp;quot;.&lt;br /&gt;
&lt;br /&gt;
=== Alfred Rosenberg ===&lt;br /&gt;
&lt;br /&gt;
Dr. Alfred Rosenberg, the party's official philosopher, announced the philosophic basis of the Nazi campaign. In his ''The Myth of the Twentieth Century'' he scorns the Old Testament, and while he takes Jesus more seriously, he concludes,&amp;lt;ref&amp;gt;Time (Sept 03, 1934)&amp;lt;/ref&amp;gt;  &lt;br /&gt;
:The religion of Jesus was undoubtedly the preaching of love . . . but the German religious movement, which wishes to develop into a people's church, must declare that it unconditionally subordinates the ideal of neighborly love to the ideal of national honor . . . The churches, handed over to it again, will, little by little, put the fiery spirit of the hero . . . in place of the crucifixion.&amp;quot; &lt;br /&gt;
&lt;br /&gt;
The outspoken pagan Rosenberg drew up a thirty-point program for the ''National Reich Church'', created in 1936, which contains the following statements,   &lt;br /&gt;
&lt;br /&gt;
*&amp;quot;The National Reich Church of Germany categorically claims the exclusive right and the exclusive power to control all churches within the borders of the Reich: it declares these to be national churches of the German Reich.&lt;br /&gt;
*&amp;quot;The National Church is determined to exterminate irrevocably...the strange and foreign Christian faiths imported into Germany in the ill-omened year 800...&lt;br /&gt;
*&amp;quot;The National Church has no scribes, pastors, chaplains or priests, but National Reich orators are to speak in them.&lt;br /&gt;
*&amp;quot;The National Church demands immediate cessation of the publishing and dissemination of the Bible in Germany...'&amp;quot;&lt;br /&gt;
*&amp;quot;On the altars there must be nothing but 'Mein Kampf' (to the German nation and therefore to God the most sacred book) and to the left of the altar a sword.&lt;br /&gt;
*&amp;quot;On the day of its foundation, the Christian Cross must be removed from all churches, cathedrals and chapels...and it must be superseded by the only unconquerable symbol, the swastika.&amp;quot;&amp;lt;ref&amp;gt;The Rise and Fall of the Third Reich, William L. Shirer, P. 240&amp;lt;/ref&amp;gt; &lt;br /&gt;
&lt;br /&gt;
When a Manchester Guardian correspondent attended a Berlin meeting of the German People's Church, he found it a noisy, enthusiastic, a theological free-for-all. One Dr. Krause exclaimed, &amp;quot;The lives and utterances of great Germans must be considered equal to the Bible as revelations...&amp;quot;&lt;br /&gt;
&lt;br /&gt;
=== Pagan cults ===&lt;br /&gt;
&lt;br /&gt;
Throughout Germany strange little pagan cults were seen to arise, such as the pantheistic  Nordic Religious Community.&lt;br /&gt;
&lt;br /&gt;
Youth Leader Hartmann-Lautenbacher stated,  &amp;quot;Besides the rock of Jesus Christ there is another: Adolf Hitler. It remains to be seen which of the two is stronger. On the one sit the old women. On the other stands the young generation.&amp;quot;   &lt;br /&gt;
&lt;br /&gt;
Youth Press Agent August Hoppe exhorted war against Christianity, and a return to pagan roots. &lt;br /&gt;
&lt;br /&gt;
Similar to what some see today in the West, Youth Leader Joachim Benedicte stated, &amp;quot;...The religious faith of the German people must be decided by political elements, the Storm Troops and the Hitler Youth.&amp;quot;&amp;lt;ref&amp;gt;Religion: Nazis v. Jesus Christ, Time. 9-03-1934&amp;lt;/ref&amp;gt;  &lt;br /&gt;
&lt;br /&gt;
As in Communism, the State, or ''Fatherland'' came to be deified, in the name of which Hitler justified his autocratic decision to kill - for political purposes - a large number of S.A. leaders while they were at a resort, during the &amp;quot;Night of the Long Knives.&amp;quot;    &lt;br /&gt;
&lt;br /&gt;
Rather than initially attacking Christian faith outright, the Nazi party promoted itself as &amp;quot;positive Christianity,&amp;quot; and vigorously opposed what they call &amp;quot;negative Christianity&amp;quot;, both terms being Nazi inventions which could mean whatever the local Nazi leader chooses them to mean.  In their Manifesto of their &amp;quot;anxieties and fears&amp;quot;,  the German Evangelical Church quoted Rosenberg as saying, &amp;quot;The general ideas of the Roman and of the Protestant churches are negative Christianity and do not, therefore, accord with our soul.&amp;quot; The Manifesto concludes: &amp;quot;When, within the compass of the Nazi view of life, an anti-Semitism is forced on the Christian that binds him to hatred of the Jew, the Christian injunction to love one's neighbor still stands...The Evangelical conscience is most heavily burdened by the fact that there are still concentration camps in Germany that describes itself as a country in which Justice is administered...&amp;quot;&amp;lt;ref&amp;gt;Time magazine, Aug. 10, 1936, Foreign News: Churchmen to Hitler&amp;lt;/ref&amp;gt;&lt;br /&gt;
&lt;br /&gt;
=== Religious persecution ===&lt;br /&gt;
&lt;br /&gt;
Overall however, the spiritual condition of Germany may be seen to have been weak by and during the time of Hitler's rise to power. Protestant churches in Germany had become largely institutionalized, and its power to effect political change decreased. The Catholic Institution had been pressured into a Concordant with Hitler, which the latter continually broke. Loyalties were torn as [[national socialism]] became the cause, and churches were pressured to submit to its ethos.&amp;lt;ref&amp;gt;''A history of national socialism, Cross against Swastika'', by Konrad Heiden&amp;lt;/ref&amp;gt;&amp;lt;ref&amp;gt;''Pius XII and the Nazis'', by Darlene Shelton&amp;lt;/ref&amp;gt;Jews were overall seen negatively, stubborn and ungrateful.&amp;lt;ref&amp;gt;''Martin Luther and &amp;quot;The Jews&amp;quot; A Reappraisal'', by Dr. Christopher Probst&amp;lt;/ref&amp;gt; After their rise to power the Nazis sought to purge the national German Evangelical Church of converted Jews, as well to make the church ideologically submissive to the state. By entertaining the Nazi doctrine of Aryan racial superiority and persecution of Jews, they militated against the authoritative position of the Scriptures. Largely in reaction to such the [[Confessing Church]] emerged. This Protestant church was not recognized by the Nazi's, and was persecuted and finally forced underground, as many members and leaders, such as [[Martin Niemöller]], were particularly active in protesting against euthanasia and the persecution of the Jews.&amp;lt;ref&amp;gt;The Columbia Encyclopedia, Sixth Edition, 2008; Confessing Church&amp;lt;/ref&amp;gt;&amp;lt;ref&amp;gt;Encyclopædia Britannica, 2009, Confessing Church&amp;lt;/ref&amp;gt;&lt;br /&gt;
&lt;br /&gt;
Measures taken against the Christian Churches were an integral part of [[National Socialism]]. An [[OSS]] report to the [[Nuremberg War Crimes Tribunal]] Stated,&lt;br /&gt;
:&amp;quot;The Nazi conspirators, by promoting beliefs and practices incompatible with Christian teaching, sought to subvert the influence of the Churches over the people and in particular over the youth of Germany. They avowed their aim to eliminate the Christian Churches in Germany and sought to substitute therefore Nazi institutions and Nazi beliefs and pursued a programme of persecution of priests, clergy and members of monastic orders whom they deemed opposed to their purposes and confiscated Church property.&amp;quot;&amp;lt;ref&amp;gt;Claire Hulme &amp;amp; Dr. Michael Salter, [http://www-camlaw.rutgers.edu/publications/law-religion/articles/RJLR_3_1_2.pdf ''The Nazi's Persecution as a War Crime: The OSS Response Within the Nuremeberg Trial's Process''], Rutgers Journal of Law and Religion, n.d.&amp;lt;/ref&amp;gt;&lt;br /&gt;
&lt;br /&gt;
Though Christians sometime hold Hitler to be an atheist, and atheists often assert he was a Christian, the best evidence shows him to be neither, in particular failing to be the latter, especially in the Biblical sense of the word (being both the source and most authoritative definition of it). In contrast, evidence reveals that while Hitler shared with many atheists a dramatically skewed idea of what Christianity is, and or made political use of the term, he was quite the contrary to being a Christian.&amp;lt;ref&amp;gt;[http://www.amazon.com/Hitler-Holocaust-Bible-Scriptural-Anti-Semitism/dp/0982277601 Hitler, the Holocaust, and the Bible:   A Scriptural Analysis..., by Joe Keysor]&amp;lt;/ref&amp;gt; &lt;br /&gt;
&lt;br /&gt;
The resource site Adherents.com states, &lt;br /&gt;
&lt;br /&gt;
There is no question that Hitler was a Nazi. Nazism was clearly his most important religious affiliation, not in the positive way the word “religion” is often defined, but in the general sense that any philosophy or belief system which is most important in a person’s life is that person’s “religion,” regardless of whether or not it is universally labelled as a “religion.” Hitler was also born into a Catholic family, but he rejected Catholicism and in most ways he rejected Christianity in general. On occasion we have read people claim that “Hitler was a Catholic” or “Hitler was a Christian” in a meaningful way, implying that Christianity or Catholicism was the primary impetus for his Nazi reign. Such claims are simply vitriolic attacks occasionally voiced by ideologically-inclined anti-Christian, anti-Semitic or pro-Nazi people. Historians agree that Hitler was pointedly anti-Christian. We are not aware of any published sources from acknowledged academic historians or writers that identify Adolf Hitler as significantly Catholic or Christian in his motivations as an adult.”&amp;lt;ref&amp;gt;http://www.adherents.com/people/ph/Adolf_Hitler.html&amp;lt;/ref&amp;gt;&lt;br /&gt;
&lt;br /&gt;
=== Hossbach Memorandum ===&lt;br /&gt;
&lt;br /&gt;
In the Hossbach Memorandum, Hitler blamed Christianity for the fall of Rome (rather than such being a judgment due to its degradation, and persecution of Christians and its message), stating: &amp;quot;It was only the disintegrating effect of Christianity, and the symptoms of age which appear in every country, which caused ancient Rome to succumb to the onslaught of the Germans.&amp;quot; &amp;lt;ref&amp;gt;[http://avalon.law.yale.edu/imt/hossbach.asp]&amp;lt;/ref&amp;gt; &lt;br /&gt;
&lt;br /&gt;
Additionally, Albert Speer records that Hitler lamented, “You see, it’s been our misfortune to have the wrong religion.&amp;quot; and that Islam would have more compatible for them than Christianity.&amp;lt;ref&amp;gt;[http://books.google.com/books?id=XLSa_RIDHMUC&amp;amp;dq=Albert+Speer,+Inside+the+Third+Reich,&amp;amp;printsec=frontcover&amp;amp;source=bn&amp;amp;hl=en&amp;amp;ei=551HSrzDDcm0twf6x7TbBg&amp;amp;sa=X&amp;amp;oi=book_result&amp;amp;ct=result&amp;amp;resnum=5 Inside the Third Reich, p. 96]&amp;lt;/ref&amp;gt; &lt;br /&gt;
&lt;br /&gt;
In another statement attributed to Hitler, he predicts, “I’m going to become a religious figure. Soon I’ll be the great chief of the Tartars. Already Arabs and Moroccans are mingling my name with their prayers.”&amp;lt;ref&amp;gt;Adolf Hitler, cited in Waite, Robert, Adolf Hitler: The Psychopathic God (NY: Basic Books, 1977) p. 261) (Lutzer, pp. 62-63.)&amp;lt;/ref&amp;gt;[http://www.freerepublic.com/focus/news/2132855/posts?page=101#101]&lt;br /&gt;
&lt;br /&gt;
=== Hitler's Table Talk ===&lt;br /&gt;
&lt;br /&gt;
Clear but disputable evidence reveals Hitler as promoting a form of paganism, which the Nazi party clearly sought to promote. ''Hitler's Table Talk'' is a series of informal, private conversations among Hitler and his closest associates, as recorded by (anti-Catholic) Martin Bormann. The ex tempore remarks excerpted below are attributed to Hitler:&amp;lt;ref&amp;gt;Adolf Hitler, London, Weidenfeld &amp;amp; Nicholson, 1953&amp;lt;/ref&amp;gt;  &lt;br /&gt;
&lt;br /&gt;
Night of 11th-12th July, 1941&lt;br /&gt;
&lt;br /&gt;
*&amp;quot;[[National Socialism]] and religion cannot exist together....&lt;br /&gt;
&lt;br /&gt;
&amp;quot;The heaviest blow that ever struck humanity was the coming of Christianity. Bolshevism is Christianity's illegitimate child. Both are inventions of the Jew. The deliberate lie in the matter of religion was introduced into the world by Christianity....&lt;br /&gt;
&lt;br /&gt;
*&amp;quot;Let it not be said that Christianity brought man the life of the soul, for that evolution was in the natural order of things.&amp;quot; (p 6 &amp;amp; 7)&lt;br /&gt;
&lt;br /&gt;
10th October, 1941, midday&lt;br /&gt;
&lt;br /&gt;
*&amp;quot;Christianity is a rebellion against natural law, a protest against nature. Taken to its logical extreme, Christianity would mean the systematic cultivation of the human failure.&amp;quot; (p 43)&lt;br /&gt;
&lt;br /&gt;
14th October, 1941, midday&lt;br /&gt;
&lt;br /&gt;
*&amp;quot;The best thing is to let Christianity die a natural death.... When understanding of the universe has become widespread... Christian doctrine will be convicted of absurdity....&lt;br /&gt;
&amp;quot;Christianity has reached the peak of absurdity.... And that's why someday its structure will collapse....&lt;br /&gt;
&lt;br /&gt;
*&amp;quot;...the only way to get rid of Christianity is to allow it to die little by little....&lt;br /&gt;
&amp;quot;Christianity &amp;lt;is&amp;gt; the liar...&lt;br /&gt;
&lt;br /&gt;
*&amp;quot;We'll see to it that the Churches cannot spread abroad teachings in conflict with the interests of the State.&amp;quot; (p 49-52)&lt;br /&gt;
&lt;br /&gt;
19th October, 1941, night&lt;br /&gt;
&lt;br /&gt;
*&amp;quot;The reason why the ancient world was so pure, light and serene was that it knew nothing of the two great scourges: the pox and Christianity.&amp;quot;&lt;br /&gt;
&lt;br /&gt;
21st October, 1941, midday&lt;br /&gt;
&lt;br /&gt;
*&amp;quot;Originally, Christianity was merely an incarnation of Bolshevism, the destroyer....&lt;br /&gt;
&lt;br /&gt;
*&amp;quot;The decisive falsification of Jesus' [who he asserts many times was never a Jew] doctrine was the work of St.Paul. He gave himself to this work... for the purposes of personal exploitation....&lt;br /&gt;
&lt;br /&gt;
*&amp;quot;When all is said, we have no reason to wish that the Italians and Spaniards should free themselves from the drug of Christianity. Let's be the only people who are immunized against the disease.&amp;quot; (p 118-119)&lt;br /&gt;
&lt;br /&gt;
14th December, 1941, midday&lt;br /&gt;
&lt;br /&gt;
*&amp;quot;Kerrl, with noblest of intentions, wanted to attempt a synthesis between National Socialism and Christianity. I don't believe the thing's possible, and I see the obstacle in Christianity itself....&lt;br /&gt;
&lt;br /&gt;
*&amp;quot;Pure Christianity-- the Christianity of the catacombs-- is concerned with translating Christian doctrine into facts. It leads quite simply to the annihilation of mankind. It is merely whole-hearted Bolshevism, under a tinsel of metaphysics.&amp;quot; (p 119 &amp;amp; 120)&lt;br /&gt;
&lt;br /&gt;
9th April, 1942, dinner&lt;br /&gt;
&lt;br /&gt;
*&amp;quot;There is something very unhealthy about Christianity.&amp;quot; (p 339)&lt;br /&gt;
&lt;br /&gt;
27th February, 1942, midday&lt;br /&gt;
&lt;br /&gt;
*&amp;quot;Our epoch in the next 200 years will certainly see the end of the disease of Christianity.... My regret will have been that I couldn't... behold &amp;lt;its demise&amp;gt;.&amp;quot; (p 278)&lt;br /&gt;
 &lt;br /&gt;
Miscellaneous other quotes include,&lt;br /&gt;
&lt;br /&gt;
*&amp;quot;So it's not opportune to hurl ourselves now into a struggle with the churches. The best thing is to let Christianity die a natural death. A slow death has something comforting about it.&amp;quot;&lt;br /&gt;
&lt;br /&gt;
*&amp;quot;Christianity, of course, has reached the peak of absurdity in this respect. And that's why one day its structure will collapse. Science has already impregnated humanity. Consequently, the more Christianity clings to its dogmas, the quicker it will decline.&amp;quot; &lt;br /&gt;
&lt;br /&gt;
*&amp;quot;We'll see to it that the churches cannot spread abroad teachings in conflict with the interests of the State. We shall continue to preach the doctrine of National Socialism, and the young will no longer be taught anything but the truth.&amp;quot;&lt;br /&gt;
&lt;br /&gt;
*&amp;quot;Indeed, it's most important that the higher belief should be well established in them before the lower belief has been removed. We must finally achieve this.&amp;quot; &lt;br /&gt;
&lt;br /&gt;
*&amp;quot;We do not want to educate anyone in atheism.&amp;quot; &lt;br /&gt;
&lt;br /&gt;
*&amp;quot;The observatory I'll have built at Linz, on the Pöstlingberg, I can see it in my mind ... In future, thousands of excursionists will make a pilgrimage there every Sunday. They'll thus have access to the greatness of our universe. The pediment will bear this motto: 'The heavens proclaim the glory of the everlasting.' It will be our way of giving men a religious spirit, of teaching them humility — but without the priests.&amp;quot;&lt;br /&gt;
&lt;br /&gt;
*&amp;quot;The final state must be: in St. Peter's Chair, a senile officiant; facing him, a few sinister old women, as gaga and as poor in spirit as anyone could wish.&amp;quot; &lt;br /&gt;
&lt;br /&gt;
*&amp;quot;For my part, in his place [the Duce] I'd have taken the path of revolution. I'd have entered the Vatican and thrown everybody out — reserving the right to apologize later: 'Excuse me, it was a mistake!' But the result would have been, they'd have been outside!&amp;quot;&lt;br /&gt;
 [[Image:Nazi.jpg|thumb|right|250px|&amp;quot;With our flags is our victory&amp;quot;]]&lt;br /&gt;
*&amp;quot;But a pope, even a criminal one, who protects great artists and spreads beauty around him, is nevertheless more sympathetic to me than the protestant minister who drinks from the poisoned spring.&amp;quot; &lt;br /&gt;
&lt;br /&gt;
*&amp;quot;I have six Divisions of SS composed of men absolutely indifferent in matters of religion. It doesn't prevent them from going to their deaths with serenity in their souls.&amp;quot;  &lt;br /&gt;
&lt;br /&gt;
*&amp;quot;The soul and the mind migrate, just as the body returns to nature. Thus life is eternally reborn from life. As for the 'why' of all that, I feel no need to rack my brains on the subject. The soul is unplumbable.&amp;quot;&amp;lt;ref&amp;gt;Hitler on Religion: http://library.flawlesslogic.com/religion.htm&amp;lt;/ref&amp;gt;  &lt;br /&gt;
&lt;br /&gt;
Hitler, much like atheists, is seen to not only have scorned corruptions of Christian faith, but the whole faith as well. Having loosed himself from the moral authority of the Bible (though misappropriating it's &amp;quot;badge&amp;quot; at times for his own purposes) he was much free to be guided by his own &amp;quot;golden  compass&amp;quot;, which is ultimately the atheistic basis for determining morality. Tragically however, while an innate sense of right can be right, Hitler's compass pointed south rather than north.&lt;br /&gt;
&lt;br /&gt;
==Economic planning==&lt;br /&gt;
&lt;br /&gt;
[[James Burnham]], a former [[Trotskyite]] who served with the [[Office of Strategic Services]] (OSS) during the World War II and later contributed to the ''[[National Review]]'', described  the Nazi regime's [[economic planning]].  Burnham pointed out how the original &amp;quot;workers revolution&amp;quot; of [[Marxism]] had in fact become a managerial revolution in all societies were Socialism had been embraced.  Writing in 1940, Burnham noted,&lt;br /&gt;
&lt;br /&gt;
{{Cquote|Outright state ownership and operation, advancing in all fields, are particularly ascendant in the extensive areas of new enterprise opened up during the Nazi rule....virtually all economic enterprise is subject to rigid state control; and it is control which we have seen to be decisive in relation to the instruments of production. Legal forms, even income privileges, are in the end subordinate to ''de facto'' control. &lt;br /&gt;
&lt;br /&gt;
Even where private owners still exist in Germany, the decisions about &amp;quot;their&amp;quot; property are not in their hands. They do not decide what to make or not to make. They do not establish prices or bargain about wages. They are not at liberty to buy the raw materials they might choose nor to seek the most profitable markets. They cannot, as a rule, decide how to invest or not invest their surplus funds. In short, they are no longer owners, no longer effective [[capitalist]]s...&lt;br /&gt;
&lt;br /&gt;
The regulation of production in Germany is no longer left to the market. What is to be produced, and how much, is decided, deliberately, by groups of men, by the state boards and bureaus and commissions. It is they that decide whether a new plant shall be built or an old plant retired, how raw materials shall be allotted and orders distributed, what quotas must be fulfilled by various branches of industry, what goods shall be put aside for export, how prices shall be fixed and credit and exchange extended. There is no requirement that these decisions of the bureaus must be based on any profit aim in the capitalist sense. If it is thought expedient, for whatever reason, to produce, for example, an ersatz rubber or wool or food, this will be done even if the production entails, from a capitalist point of view, a heavy loss. Similarly, in order to accumulate foreign exchange or to stimulate some political effect in a foreign nation, goods will be exported regardless of loss. A factory may be compelled to shut down, even though it could operate at a high profit. Banks and individuals are forced to invest their funds with no reference to the private and voluntary opinions about &amp;quot;risks&amp;quot; from a profit standpoint. It is literally true to say that the Nazi economy, already, is not a &amp;quot;profit economy.&amp;quot; &lt;br /&gt;
&lt;br /&gt;
The workers, on their side, are no longer the &amp;quot;free proletarians&amp;quot; of capitalism. Under Nazism the workers are indeed, free from unemployment. At the same time they cannot, as individuals or through their own independent organizations, bargain for wages or change jobs at will. They are assigned to their tasks, and their labor conditions are fixed, by the decisions of the state bureaus and commissions. Millions of them are allotted to the vast state enterprises. ...With the reduction in the area of private enterprise and the increase of state enterprise, goes also a corresponding reduction in the social position of the private capitalists. So far as control over the instruments of production goes, the capitalists are already near the bottom. As to income privilege: a recent estimate by a New York statistician gives as a mere 5% the share of the German national income going to profits and interest. This is a substantial reduction from the 1933 figures, in spite of a huge increase in the total national income, which, under capitalism, would normally be accompanied by a percentage increase in profits. ...f the German capitalists' 5%, the greater part is appropriated by the state as taxes and &amp;quot;contributions.&amp;quot; ...&lt;br /&gt;
&lt;br /&gt;
...how seldom we find a manager among the voluntary or forced exiles from Nazi Germany! There are artists and writers among the exiles, ideologists and politicians, unassailable foes of the new regime, storekeepers and professionals and teachers, and not a few capitalists, both Jews and Christians. But almost never a manager....Germany is to-day a managerial state in an early stage. Structurally, it is less advanced along managerial lines than Russia; ...though structurally less advanced...Its industrial and technological foundation is far stronger; the rising managerial class is much larger, better trained, more able...&lt;br /&gt;
&lt;br /&gt;
...The first part of the second world war, up to the fall of France in June, 1940, was in reality the continuation of the strategic extension begun in 1935. This phase, the consolidation of the European base, was completed with France's surrender. It is completed irreversibly and can no longer be undone whatever the outcome of the succeeding phases of the war, which are really other wars. This consolidation fundamental to the world politics of managerial society, is not going to be dissolved, not even if the present German regime is utterly defeated. The day of a Europe carved into a score of sovereign states is over; if the states remain, they will be little more than administrative units in a larger collectivity. &amp;lt;ref&amp;gt;James Burnham, ''The Managerial Revolution'', Indiana University Press, Bloomingham 1966, pgs. 222-226, 232.&amp;lt;/ref&amp;gt;}}&lt;br /&gt;
&lt;br /&gt;
==References==&lt;br /&gt;
&amp;lt;references/&amp;gt;&lt;br /&gt;
&lt;br /&gt;
==See Also==&lt;br /&gt;
*[[Anti-Semitism]]&lt;br /&gt;
*[[Adolf Hitler]]&lt;br /&gt;
&lt;br /&gt;
==External links==&lt;br /&gt;
*[http://econ161.berkeley.edu/TCEH/Slouch_Alternatives12.html Marxism, Fascism, Nazism] - Brad DeLong, Associate Professor of Economics, University of California at Berkeley&lt;br /&gt;
*Hitler, the Holocaust, and the Bible: A Scriptural Analysis of Anti-Semitism, National Socialism, and the Churches in Nazi Germany, by Joe Keysor&lt;br /&gt;
&lt;br /&gt;
[[Category:World War II]]&lt;br /&gt;
[[Category:German History]]&lt;br /&gt;
[[Category:Holocaust]]&lt;br /&gt;
[[Category:Political Parties]]&lt;br /&gt;
[[Category:Fascist States]]&lt;br /&gt;
[[Category:Nazis]]&lt;br /&gt;
[[Category:Anti-Semitism]]&lt;/div&gt;</summary>
		<author><name>Getitstraight</name></author>
	</entry>
	<entry>
		<id>https://www.conservapedia.com/index.php?title=Talk:Race&amp;diff=731243</id>
		<title>Talk:Race</title>
		<link rel="alternate" type="text/html" href="https://www.conservapedia.com/index.php?title=Talk:Race&amp;diff=731243"/>
		<updated>2009-12-14T17:06:02Z</updated>

		<summary type="html">&lt;p&gt;Getitstraight: /* Ethnicity */&lt;/p&gt;
&lt;hr /&gt;
&lt;div&gt;== Since the Great Flood ==&lt;br /&gt;
&lt;br /&gt;
In my opinion, this part should at least be introduced as &amp;quot;According to Creationists&amp;quot; or &amp;quot;For those who believe in...&amp;quot;.[[User:Leopeo|Leopeo]] 16:53, 10 May 2007 (EDT)&lt;br /&gt;
&lt;br /&gt;
::Its a [[Conservapedia:Differences with Wikipedia|conservative fact]], see [http://www.conservapedia.com/index.php?title=Conservapedia_talk:Commandments&amp;amp;diff=41919&amp;amp;oldid=40811%20talk:Commandments here]. [[User:Auld Nick|Auld Nick]] 12:25, 12 May 2007 (EDT)&lt;br /&gt;
&lt;br /&gt;
You mean conservatives ''wish''it were a fact. Which is not the same thing as it being a ''fact''--[[User:27102340|27102340]] 12:39, 15 May 2007 (EDT)&lt;br /&gt;
&lt;br /&gt;
: I just got blocked by CPAdmin, I guess for removing it (nobody gave me a reason), but then when Speaker made the same edit, it's remained.  I don't really understand this place.  [[User:Brainslug|Brainslug]] 15:00, 15 May 2007 (EDT)&lt;br /&gt;
&lt;br /&gt;
==Neanderthal==&lt;br /&gt;
They seem to have forgotten the Neanderthal.  As it is currently listed as Homo sapiens neanderthalensis on this website it should be listed as one of the races.--[[User:Tims|TimS]] 11:25, 15 May 2007 (EDT)&lt;br /&gt;
&lt;br /&gt;
:Only if it says so in the Bible. [[User:Auld Nick|Auld Nick]] 11:48, 15 May 2007 (EDT)&lt;br /&gt;
&lt;br /&gt;
==Was this lifted from a nineteenth century textbook?==&lt;br /&gt;
Good Freaking God. Newsflash: Asians are not &amp;quot;yellow.&amp;quot; Native Americans are not &amp;quot;Red.&amp;quot; Stupidpedia strikes again!--[[User:27102340|27102340]] 12:31, 15 May 2007 (EDT)&lt;br /&gt;
:If this article is going to mention what science once thought about races, then at least get it right.  The original physical anthropologists that developed the biological race model had only three races: Caucasians, Mongloids, and Negroids.[[User:Prof0705|Prof0705]] 12:35, 15 May 2007 (EDT)&lt;br /&gt;
:::Whaaa...you mean the scientists, to whom we all genuflect before as barers and guardians of truth and knowledge, have been ''wrong''?  Wow.  And those scientific facts were once used to promote and justify racism and genocide?  My word. [[User:RobS|RobS]] 13:06, 15 May 2007 (EDT)&lt;br /&gt;
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Oh my God!!Scientists actually make mistakes like every other person on this planet, and if they are proven wrong they actually change their theories??  Wait...Wait...Oh that's right...science is an open system as opposed to a closed system. Duh...[[User:Prof0705|Prof0705]] 13:11, 15 May 2007 (EDT)&lt;br /&gt;
:At least we are out of the dark ages, where persecution and genocide was done in the name of Christianity and the Church.  Thank heaven.  Now we at least have atheists, rationalists, and science to blame for our progressive thinking which results in mass murder.  [[User:RobS|RobS]] 13:14, 15 May 2007 (EDT)&lt;br /&gt;
&lt;br /&gt;
Yah...good thing those white Christian upper-class gentlemen in the 19th century needing some way of justifying racist policies could turn to science to do their dirty work.[[User:Prof0705|Prof0705]] 13:16, 15 May 2007 (EDT)&lt;br /&gt;
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Yeah, isn't science a Bitc*? I mean, instead of living in your cave, following the sheep around, now you have central heat, air, the internet, the internal combustion engine. Dang, science make these Christians so miserable.--[[User:27102340|27102340]] 13:24, 15 May 2007 (EDT)&lt;br /&gt;
:Yep.  It was science that gave &amp;lt;s&amp;gt;mankind&amp;lt;/s&amp;gt; personkind Zyklon B, and the instructions how to use it.  [[User:RobS|RobS]] 14:11, 15 May 2007 (EDT)&lt;br /&gt;
::What?  So science was wrong in the past.  Isn't there something in the Bible about the sins of the fathers?  How is that relevant to science today?  Part of science's ''strength'' is that it changes with new discoveries...-'''Speak[http://www.conservapedia.com/User_talk:SpeakerOfTheDead er]''' 14:15, 15 May 2007 (EDT)&lt;br /&gt;
And it was non-scientific politicans that decided to use it.  Same as the atom bomb, dynamite, and napalm.  So would you also blame the company that makes the gun used to kill someone, or the person that pulled the trigger?[[User:Prof0705|Prof0705]] 14:13, 15 May 2007 (EDT)&lt;br /&gt;
:Good point.-'''Speak[http://www.conservapedia.com/User_talk:SpeakerOfTheDead er]''' 14:15, 15 May 2007 (EDT)&lt;br /&gt;
&lt;br /&gt;
My point is that you really sound ignorant villifying science like that.  Last time I checked there weren't a whole helluva lot of people with polio or smallpox around anymore.  If one day your appendix blows science has made it possible for you to still survive without being bled by leeches.  How many peopl are saved by organ transplants every year?  Science did that for you.  Science in and of itself doesn't kill.[[User:Prof0705|Prof0705]] 14:22, 15 May 2007 (EDT)&lt;br /&gt;
:Right. Science create napalm, VX gas, Sarin gas, etc., and it's &amp;quot;progress&amp;quot;; then when poltical leaders try to stop the spread of '''this brilliant knowledge''', where are they to be found?  [[User:RobS|RobS]] 14:28, 15 May 2007 (EDT)&lt;br /&gt;
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Hmm... Union of Concerned Scienists that are against nuclear weapons, International Network of Engineers and Scientists Against Proliferation, Bulletin of the Atomic Scientists, and alot of other scientists that are against such things.  [[User:Prof0705|Prof0705]] 14:44, 15 May 2007 (EDT)&lt;br /&gt;
:Oh really?  Where did these groups stand vis a vis allowing Mr. Saddam Hussein to retain classrooms with students obtaining this knowledge, (i.e. Saddams WMD programs).  [[User:RobS|RobS]] 14:57, 15 May 2007 (EDT)&lt;br /&gt;
&lt;br /&gt;
A) There wasn't much they could do about Saddam.&lt;br /&gt;
&lt;br /&gt;
B) The poison gas? You don't exactly have to be a Nobel-Prize winner to make that stuff.&lt;br /&gt;
&lt;br /&gt;
C) Clear example of the powers that be, abusing science and scientists for their own evil purposes.&lt;br /&gt;
Every new invention will sooner or later be turned into a weapon by &amp;lt;s&amp;gt;ignorant laymen&amp;lt;/s&amp;gt; politicians, scientists regret this, but feel it is no reason to stop progress.&lt;br /&gt;
[[User:MiddleMan|MiddleMan]]&lt;br /&gt;
&lt;br /&gt;
:You know the list that RobS gave us all have political ties and backing.  So is it the scientists or the politicians?--[[User:Tims|TimS]] 15:23, 15 May 2007 (EDT)&lt;br /&gt;
&lt;br /&gt;
A) Oh, so they really don't give a rip. So much for the morality of scientists.&lt;br /&gt;
&lt;br /&gt;
B) Precisely the point.&lt;br /&gt;
&lt;br /&gt;
C) See response to A.  [[User:RobS|RobS]] 15:25, 15 May 2007 (EDT)&lt;br /&gt;
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People will find a way to kill each other anyway, they don't need scientists for that.&lt;br /&gt;
[[User:MiddleMan|MiddleMan]]&lt;br /&gt;
&lt;br /&gt;
:If you're so angry at science, RobS, then don't use it anymore, turn off your computer, and stop posting at CP :-/.  Otherwise you might just have to accept that the issue's a little more complicated than you'd like to think.-'''Speak[http://www.conservapedia.com/User_talk:SpeakerOfTheDead er]''' 16:42, 15 May 2007 (EDT)&lt;br /&gt;
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While you're at it: don't wear synthetic clothing, never go to a doctor, don't drive a car, don't use electricity, don't use a cellphone, don't fly on airplanes, don't take the bus, don't eat food that's not from the nature shop, don't read books or newspapers (you're allowed to have a papyrus Bible), don't wear a watch, don't wear glasses, don't take the train, don't use deodorant, shampoo or soap, don't go to the movies, don't take pictures, don't paint your house, don't use paper, don't use anything made out of plastic, don't use a bank account...&lt;br /&gt;
&lt;br /&gt;
Well there's not much you can do without science, it seems...&lt;br /&gt;
[[User:MiddleMan|MiddleMan]]&lt;br /&gt;
&lt;br /&gt;
::You all might want to consider taking it down a notch. Any tool for manipulating or understanding the world, be it science or a ball peen hammer, can be misused.  We obviously cannot live in this world in any reasonable way without science...the next world, well, a different story.  But now, we are here, so we must strive to use all of our tools morally.  You shouldn't slam a hammer into someone's head just because it is the right tool for the job.  You shouldn't alter science to fit an ideology, just because it is a good tool for the job.[[User:JoyousOne|JoyousOne]] 16:45, 15 May 2007 (EDT)&lt;br /&gt;
&lt;br /&gt;
*''People will find a way to kill each other anyway, they don't need scientists for that.''&lt;br /&gt;
:That does not mean scientists should not be held accountable, nor that they do not have a moral responsibility. Nor that they do not need oversight and direction from poltical policymakers. Nor does it mean when a dangerous regime is using scientists without accountability to the rest of the international community, with the likelihood that scientific knowledge of how to produce [[WMD]] is being passed on to unknown persons, that policymakers, (and for that matter, the general public outside the scientific community) does not have the power and responsibility to act in those circumstances.  &lt;br /&gt;
&lt;br /&gt;
:To put it bluntly, just as the Church has more less been brought in subordination to the State under the so-called &amp;quot;separation of church and state doctrine&amp;quot;, from a pure publicy policy standpoint, science is not our master, it is our slave.  [[User:RobS|RobS]] 17:32, 15 May 2007 (EDT)&lt;br /&gt;
&lt;br /&gt;
Right...?  Straw man alert.  No one's calling on you to worship science.  Just recognize which, between science or faith, is better at empirical testing.-'''Speak[http://www.conservapedia.com/User_talk:SpeakerOfTheDead er]''' 17:36, 15 May 2007 (EDT)&lt;br /&gt;
&lt;br /&gt;
==[[Mormon]] church policy==&lt;br /&gt;
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Cut from article:&lt;br /&gt;
&lt;br /&gt;
:The [[Mormon]] church supported racist policies into the 1960s.&lt;br /&gt;
&lt;br /&gt;
We need to specify what these policies were. The word &amp;quot;racist&amp;quot; is vague. Did they, for example, say blacks are the devil? Or not allow blacks to join? Or allow blacks to join but not to be leaders? Or what? --[[User:Ed Poor|Ed Poor]] 16:55, 15 May 2007 (EDT)&lt;br /&gt;
:Mormom theology held that blacks were inferior based on the unique characteristics of Mormon cosmology, that suggested blacks as the betrayers of Jesus in his stay in the New World.  Right?-'''Speak[http://www.conservapedia.com/User_talk:SpeakerOfTheDead er]''' 16:57, 15 May 2007 (EDT)&lt;br /&gt;
::The question, one would suppose, does Mormon revelation come from God, or for man?  &lt;br /&gt;
&lt;br /&gt;
::Are you ready to take that whole question on ''before'' stating here Mormonism is a fraud?  [[User:RobS|RobS]] 17:41, 15 May 2007 (EDT)&lt;br /&gt;
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Doesn't matter.  Racism from God is just as evil as racism from man.-'''Speak[http://www.conservapedia.com/User_talk:SpeakerOfTheDead er]''' 17:43, 15 May 2007 (EDT)&lt;br /&gt;
&lt;br /&gt;
:Are you ready to take that whole question of God being a racist before making insertions here?  [[User:RobS|RobS]] 17:51, 15 May 2007 (EDT)&lt;br /&gt;
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This is not a religious debate.  It is fact that the Mormon books, as interpreted &amp;amp; effectuated by the Church through the 1960, led to racist policies.  Cite?  &amp;quot;Under the Banner of Heaven.&amp;quot;-'''Speak[http://www.conservapedia.com/User_talk:SpeakerOfTheDead er]''' 17:53, 15 May 2007 (EDT)&lt;br /&gt;
:You made it a religious debate when you trashed Mormans &amp;amp; impugned God.  [[User:RobS|RobS]] 20:58, 15 May 2007 (EDT)&lt;br /&gt;
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:I admire Mormans, and Mormans that I know acknowledge their history and have learned from it.  Hmm..learn from history...what a good idea...[[User:JoyousOne|JoyousOne]] 21:09, 15 May 2007 (EDT)&lt;br /&gt;
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::[[http://www.conservapedia.com/index.php?title=Race&amp;amp;diff=prev&amp;amp;oldid=162595 This] edit doesn't seem to improve the article, and I concur with its removal.  Perhaps it belongs in an article on racism instead.  [[User:HeartOfGold|HeartOfGold]] 23:53, 15 May 2007 (EDT)&lt;br /&gt;
:::Yes it does. And unless Speaker wishes to take on the whole LDS Church in the LDS entry, I'm not certain we should use it as an example in the [[Racism]] entry.  What is clear is, this article in its present structure needs to be reevaluated.  The intro says &amp;quot;scientifically&amp;quot;, notions of &amp;quot;race&amp;quot; are bunk.  The legal subsection says the law recognizes bunk, to wit, Affirmative Action laws, or as anybody who holds a drivers license knows.  Then the Religion section is simply a hit on Religion because supposedly Religion is the source of racism, yet this claim is made with no foundation, and doesn't belong in this article anyway.  The whole thing needs study and discussion.  [[User:RobS|RobS]] 00:00, 16 May 2007 (EDT)&lt;br /&gt;
&lt;br /&gt;
== Human evolution ==&lt;br /&gt;
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Cut from article:&lt;br /&gt;
&lt;br /&gt;
:Since the beginning of mankind, human populations have gone through periods of isolation and intermixing which lead to differences between groups. [[Scientists]] now believe that these are largely a matter of different statistical frequencies of variations from an agreed-on standard, rather than racial differences as was once thought. Modern [[Homo sapiens|humans]] share approximately 99.9% of their [[DNA]]. Of the .1% that does vary, 85% of the observed variation is unconnected to membership of any particular group of people.&lt;br /&gt;
&lt;br /&gt;
This implies that human beings have evolved. Is there any scientific evidence for this?&lt;br /&gt;
&lt;br /&gt;
If the point is not [[Human evolution]] but just the idea that skin color might change over periods of thousands of years due to [[natural selection]], then say it that way. --[[User:Ed Poor|Ed Poor]] 08:30, 16 May 2007 (EDT)&lt;br /&gt;
&lt;br /&gt;
:According to [[Conservapedia:Locks and Blocks]]:&lt;br /&gt;
::''Sysop's and Bureaucrats are the Administrators of Conservapedia. Their instructions, as to Conservapedia policy and/or the appropriateness or inappropriateness of user actions, are to be followed. Failure to do so will result in the user being blocked.''&lt;br /&gt;
:[[User:Karajou|Karajou]], who is a [[Special:Listusers%26group%3Dsysop|sysop]], has instructed us that the [[Bible]] is a reliable historical and scientific document [http://www.conservapedia.com/index.php?title=Conservapedia_talk:Commandments&amp;amp;diff=41919&amp;amp;oldid=40811%20talk:Commandments here], consequently the original version should be reinstated.&lt;br /&gt;
&lt;br /&gt;
::Since the [[Great Flood]] human populations have gone through periods of isolation and intermixing which lead to differences between groups. [[Scientists]] believe that these are largely a matter of different statistical frequencies of variations from an agreed-on standard, rather than racial differences as was once thought. Modern [[Homo sapiens|humans]], the descendants of [[Noah]] and his family, share approximately 99.9% of their [[DNA]]. Of the .1% that does vary, 85% of the observed variation is unconnected to membership of any particular group of people.&lt;br /&gt;
&lt;br /&gt;
:[[User:Auld Nick|Auld Nick]] 08:50, 16 May 2007 (EDT)&lt;br /&gt;
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::Nonsense. The passage does not cite the Bible in any substantive way.&lt;br /&gt;
&lt;br /&gt;
::Genesis does indicate that God separated (confused) the language of the people building the Tower of Babel - but this is an anti-evolution argument. It happened due to supernatural intervention.&lt;br /&gt;
&lt;br /&gt;
::There's also some mention of animal breeding in the story of Jacob. Laban tried to trick him, but God blessed Jacob's efforts. Also a &amp;quot;design&amp;quot; argument which opposes evolution. --[[User:Ed Poor|Ed Poor]] 09:16, 16 May 2007 (EDT)&lt;br /&gt;
:::The Bible does not mention race at all, at least not the color aspect from it.  The Table of Nations in Genesis 10 describes where on earth people had settled at following the Flood.  Simon the Cyrenian was instructed to carry the Cross; Phillip encountered an Ethiopian eunuch; Paul was a Jew from Tarsus.  The Bible will state where people are from, and there will be a few cultural aspects thrown in, but it says nothing regarding race and color.  The way I see it, there's only one race on earth: the human race.  [[User:Karajou|Karajou]] 15:44, 19 May 2007 (EDT)&lt;br /&gt;
&lt;br /&gt;
:::The passage tells us that Modern [[Homo sapiens|humans]] are the descendants of [[Noah]] and his family. The only humans left after the [[Great Flood]]. Since we are all descendants of the same family it is no surprise that we are very very similar. What [[Scientists]] believe merely confirms that. [[User:Auld Nick|Auld Nick]] 10:01, 16 May 2007 (EDT)&lt;br /&gt;
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==Culture and law==&lt;br /&gt;
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Cut from article:&lt;br /&gt;
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:In constructing or deconstructing racial barriers, the law makes reference frequently to different kinds of &amp;quot;race.&amp;quot;  '''Cultural''' race is race based on a unique culture.  Affirmative action post-''Grutter'' makes appeal to cultural race as a partial justification for affirmative action.  '''Historical''' race makes references to the shared experiences of a people that have enhanced or degraded their status as community members.  Creating an Israeli nation, for example, is a reference to the genocide &amp;amp; discrimination that Jews have endured as a historical race.&lt;br /&gt;
&lt;br /&gt;
This isn't gibberish, but I'm having a hard time understanding it. Please write plainly. --[[User:Ed Poor|Ed Poor]] 08:33, 16 May 2007 (EDT)&lt;br /&gt;
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==Ethnicity==&lt;br /&gt;
&amp;quot;Ethnicity&amp;quot; mistakenly redirects here, even though they are two very distinct concepts.  &amp;quot;Race&amp;quot; is the grouping together of people based on superficial characteristics (i.e. black, white, asian, and so on).  &amp;quot;Ethnicity&amp;quot; refers to grouping based upon shared cultural, historical, or similar heritages.  Conflating the two is a very common error of ignorance, so we should not encourage it.--[[User:TomMoore|TomMoore]] 00:51, 6 March 2008 (EST)&lt;br /&gt;
:It as an error of fatigue; thank you or correcting me. I normally know better. An embarassing mistake to have made. Thanks Tom Moore!-[[User:PhoenixWright|PhoenixWright]] 01:12, 6 March 2008 (EST)&lt;br /&gt;
&lt;br /&gt;
==Race as a taboo subject today==&lt;br /&gt;
I came to notice less people in America and western Europe (any free world democracy) don't like the idea of &amp;quot;races&amp;quot; of people, as much they oppose the immoral ideology of &amp;quot;superior&amp;quot; or &amp;quot;inferior&amp;quot; races. Of course, the [[Nazis]] too were racists and hated non-Germans/whites around the world. They labeled the [[Jews]] as a separate &amp;quot;race&amp;quot; but the actual meaning is a &amp;quot;lower&amp;quot; species of humans, while most present-day anthropologists reject the sociopolitical &amp;quot;race science&amp;quot; that the Jewish people are &amp;quot;racially different&amp;quot; from non-Jewish Caucasians. Also the US census had historically declared Latinos, Asians, Arabs, Pacific Islanders, Irish, Italians and Poles &amp;quot;racially&amp;quot; apart from white Anglo-Saxons (or admittedly used terms like &amp;quot;Nordic&amp;quot; or &amp;quot;Aryan&amp;quot;) in the racial/ethnological classification of people in the USA.  + [[User:Getitstraight|Getitstraight]] 12:06, 14 December 2009 (EST)&lt;/div&gt;</summary>
		<author><name>Getitstraight</name></author>
	</entry>
	<entry>
		<id>https://www.conservapedia.com/index.php?title=Talk:African_Americans&amp;diff=731241</id>
		<title>Talk:African Americans</title>
		<link rel="alternate" type="text/html" href="https://www.conservapedia.com/index.php?title=Talk:African_Americans&amp;diff=731241"/>
		<updated>2009-12-14T17:02:00Z</updated>

		<summary type="html">&lt;p&gt;Getitstraight: /* Lock */&lt;/p&gt;
&lt;hr /&gt;
&lt;div&gt;On the [[Main Page]] is says &amp;quot;You will much prefer using Conservapedia compared to Wikipedia if you want concise, clean answers free of &amp;quot;political correctness&amp;quot;.&lt;br /&gt;
&lt;br /&gt;
Surely &amp;quot;African American&amp;quot; is an example of &amp;quot;political correctness&amp;quot;. Oughtn't this article be called Negroes?&lt;br /&gt;
[[User:JC|JC]] 08:54, 15 March 2007 (EDT)&lt;br /&gt;
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:Sure if you want to use a loaded term.  Negroes is a term many associate with racism and apartheid.  Careful that the conservatism doesn't turn into outright bigotry. &lt;br /&gt;
:-Gasmonkey&lt;br /&gt;
&lt;br /&gt;
::So some &amp;quot;political correctness&amp;quot; is OK then? Fair enough, after all, we should love all [[God]]'s children. Even those from the other side of town.&lt;br /&gt;
::[[User:JC|JC]] 09:01, 15 March 2007 (EDT)&lt;br /&gt;
&lt;br /&gt;
heh wow.  Just love that Christian brotherhood, snide remarks about the other side of town and all.  Don't worry, Jesus still loves you.&lt;br /&gt;
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:::The term ''African-American'' is described as an example of [[Political correctness]] in that very article.&lt;br /&gt;
:::&amp;quot;And he said unto Abram, Know of a surety that thy seed shall be a stranger in a land that is not theirs, and shall serve them; and they shall afflict them four hundred years;&amp;quot; (Genesis 15:13)&lt;br /&gt;
:::[[User:BillyBoy|BillyBoy]] 07:03, 20 March 2007 (EDT)&lt;br /&gt;
&lt;br /&gt;
:::: 'African American' is less popular in the 2010s, more and more wish to be called simply 'AMERICAN' by the country of their birth. Most African-Americans, per se, don't come from, nor have parents or grandparents from the continent Africa. What about non-African races in the continent, such as [[Boers]] and [[Afrikaan]]ers of white European (Dutch/French or German) descent in [[South Africa]]? We should get over the need to hyphenate or view ourselves as &amp;quot;races&amp;quot; or &amp;quot;colors&amp;quot; of people, esp. in the time we're living when the USA elected a man of half-Kenyan/half-white American heritage. + [[User:Getitstraight|Getitstraight]] 11:49, 14 December 2009 (EST)&lt;br /&gt;
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== some political correctnes is important ==&lt;br /&gt;
&lt;br /&gt;
There has to be some political correctness.&lt;br /&gt;
Imagine if others would just start to tell about conservapedians &amp;quot;Idiots&amp;quot;.&lt;br /&gt;
Or what do you think about calling creationistst &amp;quot;Ignorants&amp;quot;?&lt;br /&gt;
That would not be political correct, I think. But would it be wronger as you would be when calling african americans &amp;quot;Negroes&amp;quot;?&lt;br /&gt;
So better you think about, what you are saying before others call you racists, fundamentalists,.... --[[User:Itsjustme|Itsjustme]] 07:55, 20 March 2007 (EDT)&lt;br /&gt;
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To many blacks, the term 'negro' is at best archaic and condescending, and at worst, a derivative of 'nigger'.  We can argue semantics all day, but lets not insult people in an effort not to be politically correct.  And 'the other side of town'?  Not where I live.  [[User:Czolgolz|Miguel_Cervantes]] 15:18, 21 March 2007 (EDT)&lt;br /&gt;
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:The reference to [[political correctness]] on the [[Main Page]] seems to have been removed. Perhaps political correctness is acceptable here after all. Though it doesn't yet seem to extend as far as [[homosexuality]].&lt;br /&gt;
::&amp;quot;He will deliver his soul from going into the pit, and his life shall see the light.&amp;quot; (Job 33:28)&lt;br /&gt;
:[[User:BillyBoy|BillyBoy]] 06:10, 24 March 2007 (EDT)&lt;br /&gt;
&lt;br /&gt;
::It was removed [http://www.conservapedia.com/index.php?title=Template:AboutC&amp;amp;diff=48204&amp;amp;oldid=48150 here] on 19th March 2007&lt;br /&gt;
:::&amp;quot;He shall not search whether it be good or bad, neither shall he change it: and if he change it at all, then both it and the change thereof shall be holy; it shall not be redeemed.&amp;quot; (Leviticus 27:33)&lt;br /&gt;
::[[User:JC|JC]] 10:46, 24 March 2007 (EDT)&lt;br /&gt;
&lt;br /&gt;
::: In proper society, in public or in the workplace (make sure this isn't in the range of NSFW) there are rules, social cues or [[taboo]]s to go by, and one of them is the improper/offensive/deragatory words to describe groups of people based on race, ethnicity, religion (i.e. negative use of &amp;quot;Jew&amp;quot; or &amp;quot;Jewish&amp;quot;), gender, sexuality (i.e. to say &amp;quot;gay&amp;quot; as a putdown or to declare something bad) and disability (i.e. for middle school kids to call others &amp;quot;retard&amp;quot; or stated something is.) The common knowledge on 'negro', 'colored' and 'black' in some social circles as unacceptable, obscene or hurtful is present and mass consciousness by the American people of all races to abandon those archaic or unrequested words by the African-American community. + [[User:Getitstraight|Getitstraight]] 11:55, 14 December 2009 (EST)&lt;br /&gt;
&lt;br /&gt;
==Give me a break==&lt;br /&gt;
&lt;br /&gt;
There's a difference between being politically incorrect and being uncouth. Calling them Negroes is just uncouth. [[User:MountainDew|MountainDew]] 15:20, 21 March 2007 (EDT)&lt;br /&gt;
&lt;br /&gt;
: Only a few elderly whites still use (in private) or blacks may call themselves the term, while the younger generations born or raised since the 1960's don't at all. Ironically, ''Negro'' means &amp;quot;black&amp;quot; in Latin and how the Germanic languages such as English developed an alteration of ''Negro'' into ''Nig-ger'' with strong negative meanings to dehumanize Africans and African-Americans alike. + [[User:Getitstraight|Getitstraight]] 11:52, 14 December 2009 (EST)&lt;br /&gt;
&lt;br /&gt;
==Proof==&lt;br /&gt;
&lt;br /&gt;
My addition to this article (&amp;quot;Black people originated as descendants of Cain, along with Asians, Arabs, American Indians, Polynesians and other non-white races&amp;quot;) has been proved by Creation Science.  Creation Geneticists have found the gene EVL6 in all the races I listed, and EVL6 is traceable back to Cain.&lt;br /&gt;
&lt;br /&gt;
:Uh huh, right.  I'd love to see how they managed to trace it back to Cain, assuming you're not just making this all up yourself.  Your source would be what?--[[User:Murray|Murray]] 13:08, 22 March 2007 (EDT)&lt;br /&gt;
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::Yes, he's just making it up. And if he doesn't watch his step, he'll be blocked. [[User:Tsumetai|Tsumetai]] 13:14, 22 March 2007 (EDT)&lt;br /&gt;
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Whom did Cain marry?[[User:Oldoligarch|Oldoligarch]] 18:00, 20 June 2007 (EDT)&lt;br /&gt;
:Awan. Probably. [[Image:User Fox.png]] [[User:Fox|Fox]] &amp;lt;small&amp;gt;([[User talk:Fox|talk]]|[[Special:Contributions/Fox|contribs]])&amp;lt;/small&amp;gt; 18:09, 20 June 2007 (EDT)&lt;br /&gt;
&lt;br /&gt;
== This Article Phails.... What to add first? ==&lt;br /&gt;
&lt;br /&gt;
A far more extensive history...&lt;br /&gt;
List of awesome contributors...&lt;br /&gt;
Modern history, culture, issues...&lt;br /&gt;
Statistics...&lt;br /&gt;
&lt;br /&gt;
Man... This article seriously phails. &amp;gt;_&amp;lt;&lt;br /&gt;
(Decides to add at random)&lt;br /&gt;
&lt;br /&gt;
&lt;br /&gt;
And by the way, saying that a contemporary ethnic name is PC is the most absurd thing I have ever heard. I say, what gives one the right to name another ethnicy anyway? (Negros, Orientals, Indians, Eskimos...) Perhaps it would be better (4 ONCE in history) to not push one's opinion on matters that don't concern one, hmm? Let ethnicies name themselves, thank you. &lt;br /&gt;
&amp;lt;br /&amp;gt;&lt;br /&gt;
[[User:ProserpinaFC|ProserpinaFC]] 13:45, 1 February 2008 (EST)&lt;br /&gt;
&lt;br /&gt;
==Picture==&lt;br /&gt;
I know pictures are nice to have in Encyclopedia articles (especially Wiki type) but does anyone really need a picture to know what an African American looks like?  and why is that picture David Patterson by the way? [[User:JamalG|Jamal Greene]] 15:10, 20 August 2008 (EDT)&lt;br /&gt;
&lt;br /&gt;
:I am in agreement. I find this picture to be a not very flattering picture of David Patterson, and therefore a not very flattering picture of what appears on this page to represent an entire race of people. I am inclined to agree that the picture is unnecessary and if it must remain, find a less rude, more relevant picture.&lt;br /&gt;
&lt;br /&gt;
:: 1940s-era actress/singer [[Lena Horne]] is African-American with some Caucasian, American Indian and probably Latino/Latin American ancestry, but she's known in the black community as a black person. Horne was involved in civil rights causes in the 1950's for &amp;quot;persons of color&amp;quot; like her, and her skin color was referred to as &amp;quot;caramel&amp;quot; by the press of her time might well de-emphasize her racial background. + [[User:Getitstraight|Getitstraight]] 11:59, 14 December 2009 (EST)&lt;br /&gt;
&lt;br /&gt;
==Lock==&lt;br /&gt;
Why is this page locked?  I have a reference I'd like to add. -[[User:DrSandstone|DrSandstone]] 15:29, 20 August 2008 (EDT)&lt;br /&gt;
&lt;br /&gt;
I'd like to fix some of the writing, too. Who wrote &amp;quot;This people group&amp;quot;? In fact, the whole article needs rewriting. -[[User:JakeW|JakeW]]&lt;br /&gt;
&lt;br /&gt;
Do any of you have any actual African American culture to add to this article? Maybe a little bit about their natural physique, or imperialism, or tribes. anything about martin Luther K.? And can someone fix the emancipation proclamation thing? I specifically learned that it only freed slaves who were specifically in the north, it wasn't until after the war that the fourteenth amendment was passed, given blacks full rights as Americans. - signed by anon IP&lt;br /&gt;
&lt;br /&gt;
: Agree. I should find a file photo of Martin Luther King Jr. (from his own article, of course) and place it in the African-American article. His career as a civil rights leader has a humongous impact on life of minorities in America and other countries worldwide. Notice the majority of &amp;quot;conservatives&amp;quot; today, compared to let's say 40 yrs. ago when it was a &amp;quot;liberal&amp;quot; activist cause of celebre, admire MLK jr. since the terminology of what's politically or socially &amp;quot;conservative&amp;quot; or &amp;quot;liberal&amp;quot; from the 1960's compared to 2009 changes over time. + [[User:Getitstraight|Getitstraight]] 12:02, 14 December 2009 (EST)&lt;/div&gt;</summary>
		<author><name>Getitstraight</name></author>
	</entry>
	<entry>
		<id>https://www.conservapedia.com/index.php?title=Talk:African_Americans&amp;diff=731240</id>
		<title>Talk:African Americans</title>
		<link rel="alternate" type="text/html" href="https://www.conservapedia.com/index.php?title=Talk:African_Americans&amp;diff=731240"/>
		<updated>2009-12-14T16:59:42Z</updated>

		<summary type="html">&lt;p&gt;Getitstraight: /* Picture */&lt;/p&gt;
&lt;hr /&gt;
&lt;div&gt;On the [[Main Page]] is says &amp;quot;You will much prefer using Conservapedia compared to Wikipedia if you want concise, clean answers free of &amp;quot;political correctness&amp;quot;.&lt;br /&gt;
&lt;br /&gt;
Surely &amp;quot;African American&amp;quot; is an example of &amp;quot;political correctness&amp;quot;. Oughtn't this article be called Negroes?&lt;br /&gt;
[[User:JC|JC]] 08:54, 15 March 2007 (EDT)&lt;br /&gt;
&lt;br /&gt;
:Sure if you want to use a loaded term.  Negroes is a term many associate with racism and apartheid.  Careful that the conservatism doesn't turn into outright bigotry. &lt;br /&gt;
:-Gasmonkey&lt;br /&gt;
&lt;br /&gt;
::So some &amp;quot;political correctness&amp;quot; is OK then? Fair enough, after all, we should love all [[God]]'s children. Even those from the other side of town.&lt;br /&gt;
::[[User:JC|JC]] 09:01, 15 March 2007 (EDT)&lt;br /&gt;
&lt;br /&gt;
heh wow.  Just love that Christian brotherhood, snide remarks about the other side of town and all.  Don't worry, Jesus still loves you.&lt;br /&gt;
&lt;br /&gt;
:::The term ''African-American'' is described as an example of [[Political correctness]] in that very article.&lt;br /&gt;
:::&amp;quot;And he said unto Abram, Know of a surety that thy seed shall be a stranger in a land that is not theirs, and shall serve them; and they shall afflict them four hundred years;&amp;quot; (Genesis 15:13)&lt;br /&gt;
:::[[User:BillyBoy|BillyBoy]] 07:03, 20 March 2007 (EDT)&lt;br /&gt;
&lt;br /&gt;
:::: 'African American' is less popular in the 2010s, more and more wish to be called simply 'AMERICAN' by the country of their birth. Most African-Americans, per se, don't come from, nor have parents or grandparents from the continent Africa. What about non-African races in the continent, such as [[Boers]] and [[Afrikaan]]ers of white European (Dutch/French or German) descent in [[South Africa]]? We should get over the need to hyphenate or view ourselves as &amp;quot;races&amp;quot; or &amp;quot;colors&amp;quot; of people, esp. in the time we're living when the USA elected a man of half-Kenyan/half-white American heritage. + [[User:Getitstraight|Getitstraight]] 11:49, 14 December 2009 (EST)&lt;br /&gt;
&lt;br /&gt;
== some political correctnes is important ==&lt;br /&gt;
&lt;br /&gt;
There has to be some political correctness.&lt;br /&gt;
Imagine if others would just start to tell about conservapedians &amp;quot;Idiots&amp;quot;.&lt;br /&gt;
Or what do you think about calling creationistst &amp;quot;Ignorants&amp;quot;?&lt;br /&gt;
That would not be political correct, I think. But would it be wronger as you would be when calling african americans &amp;quot;Negroes&amp;quot;?&lt;br /&gt;
So better you think about, what you are saying before others call you racists, fundamentalists,.... --[[User:Itsjustme|Itsjustme]] 07:55, 20 March 2007 (EDT)&lt;br /&gt;
&lt;br /&gt;
To many blacks, the term 'negro' is at best archaic and condescending, and at worst, a derivative of 'nigger'.  We can argue semantics all day, but lets not insult people in an effort not to be politically correct.  And 'the other side of town'?  Not where I live.  [[User:Czolgolz|Miguel_Cervantes]] 15:18, 21 March 2007 (EDT)&lt;br /&gt;
&lt;br /&gt;
:The reference to [[political correctness]] on the [[Main Page]] seems to have been removed. Perhaps political correctness is acceptable here after all. Though it doesn't yet seem to extend as far as [[homosexuality]].&lt;br /&gt;
::&amp;quot;He will deliver his soul from going into the pit, and his life shall see the light.&amp;quot; (Job 33:28)&lt;br /&gt;
:[[User:BillyBoy|BillyBoy]] 06:10, 24 March 2007 (EDT)&lt;br /&gt;
&lt;br /&gt;
::It was removed [http://www.conservapedia.com/index.php?title=Template:AboutC&amp;amp;diff=48204&amp;amp;oldid=48150 here] on 19th March 2007&lt;br /&gt;
:::&amp;quot;He shall not search whether it be good or bad, neither shall he change it: and if he change it at all, then both it and the change thereof shall be holy; it shall not be redeemed.&amp;quot; (Leviticus 27:33)&lt;br /&gt;
::[[User:JC|JC]] 10:46, 24 March 2007 (EDT)&lt;br /&gt;
&lt;br /&gt;
::: In proper society, in public or in the workplace (make sure this isn't in the range of NSFW) there are rules, social cues or [[taboo]]s to go by, and one of them is the improper/offensive/deragatory words to describe groups of people based on race, ethnicity, religion (i.e. negative use of &amp;quot;Jew&amp;quot; or &amp;quot;Jewish&amp;quot;), gender, sexuality (i.e. to say &amp;quot;gay&amp;quot; as a putdown or to declare something bad) and disability (i.e. for middle school kids to call others &amp;quot;retard&amp;quot; or stated something is.) The common knowledge on 'negro', 'colored' and 'black' in some social circles as unacceptable, obscene or hurtful is present and mass consciousness by the American people of all races to abandon those archaic or unrequested words by the African-American community. + [[User:Getitstraight|Getitstraight]] 11:55, 14 December 2009 (EST)&lt;br /&gt;
&lt;br /&gt;
==Give me a break==&lt;br /&gt;
&lt;br /&gt;
There's a difference between being politically incorrect and being uncouth. Calling them Negroes is just uncouth. [[User:MountainDew|MountainDew]] 15:20, 21 March 2007 (EDT)&lt;br /&gt;
&lt;br /&gt;
: Only a few elderly whites still use (in private) or blacks may call themselves the term, while the younger generations born or raised since the 1960's don't at all. Ironically, ''Negro'' means &amp;quot;black&amp;quot; in Latin and how the Germanic languages such as English developed an alteration of ''Negro'' into ''Nig-ger'' with strong negative meanings to dehumanize Africans and African-Americans alike. + [[User:Getitstraight|Getitstraight]] 11:52, 14 December 2009 (EST)&lt;br /&gt;
&lt;br /&gt;
==Proof==&lt;br /&gt;
&lt;br /&gt;
My addition to this article (&amp;quot;Black people originated as descendants of Cain, along with Asians, Arabs, American Indians, Polynesians and other non-white races&amp;quot;) has been proved by Creation Science.  Creation Geneticists have found the gene EVL6 in all the races I listed, and EVL6 is traceable back to Cain.&lt;br /&gt;
&lt;br /&gt;
:Uh huh, right.  I'd love to see how they managed to trace it back to Cain, assuming you're not just making this all up yourself.  Your source would be what?--[[User:Murray|Murray]] 13:08, 22 March 2007 (EDT)&lt;br /&gt;
&lt;br /&gt;
::Yes, he's just making it up. And if he doesn't watch his step, he'll be blocked. [[User:Tsumetai|Tsumetai]] 13:14, 22 March 2007 (EDT)&lt;br /&gt;
&lt;br /&gt;
Whom did Cain marry?[[User:Oldoligarch|Oldoligarch]] 18:00, 20 June 2007 (EDT)&lt;br /&gt;
:Awan. Probably. [[Image:User Fox.png]] [[User:Fox|Fox]] &amp;lt;small&amp;gt;([[User talk:Fox|talk]]|[[Special:Contributions/Fox|contribs]])&amp;lt;/small&amp;gt; 18:09, 20 June 2007 (EDT)&lt;br /&gt;
&lt;br /&gt;
== This Article Phails.... What to add first? ==&lt;br /&gt;
&lt;br /&gt;
A far more extensive history...&lt;br /&gt;
List of awesome contributors...&lt;br /&gt;
Modern history, culture, issues...&lt;br /&gt;
Statistics...&lt;br /&gt;
&lt;br /&gt;
Man... This article seriously phails. &amp;gt;_&amp;lt;&lt;br /&gt;
(Decides to add at random)&lt;br /&gt;
&lt;br /&gt;
&lt;br /&gt;
And by the way, saying that a contemporary ethnic name is PC is the most absurd thing I have ever heard. I say, what gives one the right to name another ethnicy anyway? (Negros, Orientals, Indians, Eskimos...) Perhaps it would be better (4 ONCE in history) to not push one's opinion on matters that don't concern one, hmm? Let ethnicies name themselves, thank you. &lt;br /&gt;
&amp;lt;br /&amp;gt;&lt;br /&gt;
[[User:ProserpinaFC|ProserpinaFC]] 13:45, 1 February 2008 (EST)&lt;br /&gt;
&lt;br /&gt;
==Picture==&lt;br /&gt;
I know pictures are nice to have in Encyclopedia articles (especially Wiki type) but does anyone really need a picture to know what an African American looks like?  and why is that picture David Patterson by the way? [[User:JamalG|Jamal Greene]] 15:10, 20 August 2008 (EDT)&lt;br /&gt;
&lt;br /&gt;
:I am in agreement. I find this picture to be a not very flattering picture of David Patterson, and therefore a not very flattering picture of what appears on this page to represent an entire race of people. I am inclined to agree that the picture is unnecessary and if it must remain, find a less rude, more relevant picture.&lt;br /&gt;
&lt;br /&gt;
:: 1940s-era actress/singer [[Lena Horne]] is African-American with some Caucasian, American Indian and probably Latino/Latin American ancestry, but she's known in the black community as a black person. Horne was involved in civil rights causes in the 1950's for &amp;quot;persons of color&amp;quot; like her, and her skin color was referred to as &amp;quot;caramel&amp;quot; by the press of her time might well de-emphasize her racial background. + [[User:Getitstraight|Getitstraight]] 11:59, 14 December 2009 (EST)&lt;br /&gt;
&lt;br /&gt;
==Lock==&lt;br /&gt;
Why is this page locked?  I have a reference I'd like to add. -[[User:DrSandstone|DrSandstone]] 15:29, 20 August 2008 (EDT)&lt;br /&gt;
&lt;br /&gt;
I'd like to fix some of the writing, too. Who wrote &amp;quot;This people group&amp;quot;? In fact, the whole article needs rewriting. -[[User:JakeW|JakeW]]&lt;br /&gt;
&lt;br /&gt;
Do any of you have any actual African American culture to add to this article? Maybe a little bit about their natural physique, or imperialism, or tribes. anything about martin Luther K.? And can someone fix the emancipation proclamation thing? I specifically learned that it only freed slaves who were specifically in the north, it wasn't until after the war that the fourteenth amendment was passed, given blacks full rights as Americans.&lt;/div&gt;</summary>
		<author><name>Getitstraight</name></author>
	</entry>
	<entry>
		<id>https://www.conservapedia.com/index.php?title=Talk:African_Americans&amp;diff=731238</id>
		<title>Talk:African Americans</title>
		<link rel="alternate" type="text/html" href="https://www.conservapedia.com/index.php?title=Talk:African_Americans&amp;diff=731238"/>
		<updated>2009-12-14T16:57:33Z</updated>

		<summary type="html">&lt;p&gt;Getitstraight: /* some political correctnes is important */&lt;/p&gt;
&lt;hr /&gt;
&lt;div&gt;On the [[Main Page]] is says &amp;quot;You will much prefer using Conservapedia compared to Wikipedia if you want concise, clean answers free of &amp;quot;political correctness&amp;quot;.&lt;br /&gt;
&lt;br /&gt;
Surely &amp;quot;African American&amp;quot; is an example of &amp;quot;political correctness&amp;quot;. Oughtn't this article be called Negroes?&lt;br /&gt;
[[User:JC|JC]] 08:54, 15 March 2007 (EDT)&lt;br /&gt;
&lt;br /&gt;
:Sure if you want to use a loaded term.  Negroes is a term many associate with racism and apartheid.  Careful that the conservatism doesn't turn into outright bigotry. &lt;br /&gt;
:-Gasmonkey&lt;br /&gt;
&lt;br /&gt;
::So some &amp;quot;political correctness&amp;quot; is OK then? Fair enough, after all, we should love all [[God]]'s children. Even those from the other side of town.&lt;br /&gt;
::[[User:JC|JC]] 09:01, 15 March 2007 (EDT)&lt;br /&gt;
&lt;br /&gt;
heh wow.  Just love that Christian brotherhood, snide remarks about the other side of town and all.  Don't worry, Jesus still loves you.&lt;br /&gt;
&lt;br /&gt;
:::The term ''African-American'' is described as an example of [[Political correctness]] in that very article.&lt;br /&gt;
:::&amp;quot;And he said unto Abram, Know of a surety that thy seed shall be a stranger in a land that is not theirs, and shall serve them; and they shall afflict them four hundred years;&amp;quot; (Genesis 15:13)&lt;br /&gt;
:::[[User:BillyBoy|BillyBoy]] 07:03, 20 March 2007 (EDT)&lt;br /&gt;
&lt;br /&gt;
:::: 'African American' is less popular in the 2010s, more and more wish to be called simply 'AMERICAN' by the country of their birth. Most African-Americans, per se, don't come from, nor have parents or grandparents from the continent Africa. What about non-African races in the continent, such as [[Boers]] and [[Afrikaan]]ers of white European (Dutch/French or German) descent in [[South Africa]]? We should get over the need to hyphenate or view ourselves as &amp;quot;races&amp;quot; or &amp;quot;colors&amp;quot; of people, esp. in the time we're living when the USA elected a man of half-Kenyan/half-white American heritage. + [[User:Getitstraight|Getitstraight]] 11:49, 14 December 2009 (EST)&lt;br /&gt;
&lt;br /&gt;
== some political correctnes is important ==&lt;br /&gt;
&lt;br /&gt;
There has to be some political correctness.&lt;br /&gt;
Imagine if others would just start to tell about conservapedians &amp;quot;Idiots&amp;quot;.&lt;br /&gt;
Or what do you think about calling creationistst &amp;quot;Ignorants&amp;quot;?&lt;br /&gt;
That would not be political correct, I think. But would it be wronger as you would be when calling african americans &amp;quot;Negroes&amp;quot;?&lt;br /&gt;
So better you think about, what you are saying before others call you racists, fundamentalists,.... --[[User:Itsjustme|Itsjustme]] 07:55, 20 March 2007 (EDT)&lt;br /&gt;
&lt;br /&gt;
To many blacks, the term 'negro' is at best archaic and condescending, and at worst, a derivative of 'nigger'.  We can argue semantics all day, but lets not insult people in an effort not to be politically correct.  And 'the other side of town'?  Not where I live.  [[User:Czolgolz|Miguel_Cervantes]] 15:18, 21 March 2007 (EDT)&lt;br /&gt;
&lt;br /&gt;
:The reference to [[political correctness]] on the [[Main Page]] seems to have been removed. Perhaps political correctness is acceptable here after all. Though it doesn't yet seem to extend as far as [[homosexuality]].&lt;br /&gt;
::&amp;quot;He will deliver his soul from going into the pit, and his life shall see the light.&amp;quot; (Job 33:28)&lt;br /&gt;
:[[User:BillyBoy|BillyBoy]] 06:10, 24 March 2007 (EDT)&lt;br /&gt;
&lt;br /&gt;
::It was removed [http://www.conservapedia.com/index.php?title=Template:AboutC&amp;amp;diff=48204&amp;amp;oldid=48150 here] on 19th March 2007&lt;br /&gt;
:::&amp;quot;He shall not search whether it be good or bad, neither shall he change it: and if he change it at all, then both it and the change thereof shall be holy; it shall not be redeemed.&amp;quot; (Leviticus 27:33)&lt;br /&gt;
::[[User:JC|JC]] 10:46, 24 March 2007 (EDT)&lt;br /&gt;
&lt;br /&gt;
::: In proper society, in public or in the workplace (make sure this isn't in the range of NSFW) there are rules, social cues or [[taboo]]s to go by, and one of them is the improper/offensive/deragatory words to describe groups of people based on race, ethnicity, religion (i.e. negative use of &amp;quot;Jew&amp;quot; or &amp;quot;Jewish&amp;quot;), gender, sexuality (i.e. to say &amp;quot;gay&amp;quot; as a putdown or to declare something bad) and disability (i.e. for middle school kids to call others &amp;quot;retard&amp;quot; or stated something is.) The common knowledge on 'negro', 'colored' and 'black' in some social circles as unacceptable, obscene or hurtful is present and mass consciousness by the American people of all races to abandon those archaic or unrequested words by the African-American community. + [[User:Getitstraight|Getitstraight]] 11:55, 14 December 2009 (EST)&lt;br /&gt;
&lt;br /&gt;
==Give me a break==&lt;br /&gt;
&lt;br /&gt;
There's a difference between being politically incorrect and being uncouth. Calling them Negroes is just uncouth. [[User:MountainDew|MountainDew]] 15:20, 21 March 2007 (EDT)&lt;br /&gt;
&lt;br /&gt;
: Only a few elderly whites still use (in private) or blacks may call themselves the term, while the younger generations born or raised since the 1960's don't at all. Ironically, ''Negro'' means &amp;quot;black&amp;quot; in Latin and how the Germanic languages such as English developed an alteration of ''Negro'' into ''Nig-ger'' with strong negative meanings to dehumanize Africans and African-Americans alike. + [[User:Getitstraight|Getitstraight]] 11:52, 14 December 2009 (EST)&lt;br /&gt;
&lt;br /&gt;
==Proof==&lt;br /&gt;
&lt;br /&gt;
My addition to this article (&amp;quot;Black people originated as descendants of Cain, along with Asians, Arabs, American Indians, Polynesians and other non-white races&amp;quot;) has been proved by Creation Science.  Creation Geneticists have found the gene EVL6 in all the races I listed, and EVL6 is traceable back to Cain.&lt;br /&gt;
&lt;br /&gt;
:Uh huh, right.  I'd love to see how they managed to trace it back to Cain, assuming you're not just making this all up yourself.  Your source would be what?--[[User:Murray|Murray]] 13:08, 22 March 2007 (EDT)&lt;br /&gt;
&lt;br /&gt;
::Yes, he's just making it up. And if he doesn't watch his step, he'll be blocked. [[User:Tsumetai|Tsumetai]] 13:14, 22 March 2007 (EDT)&lt;br /&gt;
&lt;br /&gt;
Whom did Cain marry?[[User:Oldoligarch|Oldoligarch]] 18:00, 20 June 2007 (EDT)&lt;br /&gt;
:Awan. Probably. [[Image:User Fox.png]] [[User:Fox|Fox]] &amp;lt;small&amp;gt;([[User talk:Fox|talk]]|[[Special:Contributions/Fox|contribs]])&amp;lt;/small&amp;gt; 18:09, 20 June 2007 (EDT)&lt;br /&gt;
&lt;br /&gt;
== This Article Phails.... What to add first? ==&lt;br /&gt;
&lt;br /&gt;
A far more extensive history...&lt;br /&gt;
List of awesome contributors...&lt;br /&gt;
Modern history, culture, issues...&lt;br /&gt;
Statistics...&lt;br /&gt;
&lt;br /&gt;
Man... This article seriously phails. &amp;gt;_&amp;lt;&lt;br /&gt;
(Decides to add at random)&lt;br /&gt;
&lt;br /&gt;
&lt;br /&gt;
And by the way, saying that a contemporary ethnic name is PC is the most absurd thing I have ever heard. I say, what gives one the right to name another ethnicy anyway? (Negros, Orientals, Indians, Eskimos...) Perhaps it would be better (4 ONCE in history) to not push one's opinion on matters that don't concern one, hmm? Let ethnicies name themselves, thank you. &lt;br /&gt;
&amp;lt;br /&amp;gt;&lt;br /&gt;
[[User:ProserpinaFC|ProserpinaFC]] 13:45, 1 February 2008 (EST)&lt;br /&gt;
&lt;br /&gt;
==Picture==&lt;br /&gt;
I know pictures are nice to have in Encyclopedia articles (especially Wiki type) but does anyone really need a picture to know what an African American looks like?  and why is that picture David Patterson by the way? [[User:JamalG|Jamal Greene]] 15:10, 20 August 2008 (EDT)&lt;br /&gt;
&lt;br /&gt;
:I am in agreement. I find this picture to be a not very flattering picture of David Patterson, and therefore a not very flattering picture of what appears on this page to represent an entire race of people. I am inclined to agree that the picture is unnecessary and if it must remain, find a less rude, more relevant picture.&lt;br /&gt;
&lt;br /&gt;
==Lock==&lt;br /&gt;
Why is this page locked?  I have a reference I'd like to add. -[[User:DrSandstone|DrSandstone]] 15:29, 20 August 2008 (EDT)&lt;br /&gt;
&lt;br /&gt;
I'd like to fix some of the writing, too. Who wrote &amp;quot;This people group&amp;quot;? In fact, the whole article needs rewriting. -[[User:JakeW|JakeW]]&lt;br /&gt;
&lt;br /&gt;
Do any of you have any actual African American culture to add to this article? Maybe a little bit about their natural physique, or imperialism, or tribes. anything about martin Luther K.? And can someone fix the emancipation proclamation thing? I specifically learned that it only freed slaves who were specifically in the north, it wasn't until after the war that the fourteenth amendment was passed, given blacks full rights as Americans.&lt;/div&gt;</summary>
		<author><name>Getitstraight</name></author>
	</entry>
	<entry>
		<id>https://www.conservapedia.com/index.php?title=Talk:African_Americans&amp;diff=731237</id>
		<title>Talk:African Americans</title>
		<link rel="alternate" type="text/html" href="https://www.conservapedia.com/index.php?title=Talk:African_Americans&amp;diff=731237"/>
		<updated>2009-12-14T16:55:38Z</updated>

		<summary type="html">&lt;p&gt;Getitstraight: /* some political correctnes is important */&lt;/p&gt;
&lt;hr /&gt;
&lt;div&gt;On the [[Main Page]] is says &amp;quot;You will much prefer using Conservapedia compared to Wikipedia if you want concise, clean answers free of &amp;quot;political correctness&amp;quot;.&lt;br /&gt;
&lt;br /&gt;
Surely &amp;quot;African American&amp;quot; is an example of &amp;quot;political correctness&amp;quot;. Oughtn't this article be called Negroes?&lt;br /&gt;
[[User:JC|JC]] 08:54, 15 March 2007 (EDT)&lt;br /&gt;
&lt;br /&gt;
:Sure if you want to use a loaded term.  Negroes is a term many associate with racism and apartheid.  Careful that the conservatism doesn't turn into outright bigotry. &lt;br /&gt;
:-Gasmonkey&lt;br /&gt;
&lt;br /&gt;
::So some &amp;quot;political correctness&amp;quot; is OK then? Fair enough, after all, we should love all [[God]]'s children. Even those from the other side of town.&lt;br /&gt;
::[[User:JC|JC]] 09:01, 15 March 2007 (EDT)&lt;br /&gt;
&lt;br /&gt;
heh wow.  Just love that Christian brotherhood, snide remarks about the other side of town and all.  Don't worry, Jesus still loves you.&lt;br /&gt;
&lt;br /&gt;
:::The term ''African-American'' is described as an example of [[Political correctness]] in that very article.&lt;br /&gt;
:::&amp;quot;And he said unto Abram, Know of a surety that thy seed shall be a stranger in a land that is not theirs, and shall serve them; and they shall afflict them four hundred years;&amp;quot; (Genesis 15:13)&lt;br /&gt;
:::[[User:BillyBoy|BillyBoy]] 07:03, 20 March 2007 (EDT)&lt;br /&gt;
&lt;br /&gt;
:::: 'African American' is less popular in the 2010s, more and more wish to be called simply 'AMERICAN' by the country of their birth. Most African-Americans, per se, don't come from, nor have parents or grandparents from the continent Africa. What about non-African races in the continent, such as [[Boers]] and [[Afrikaan]]ers of white European (Dutch/French or German) descent in [[South Africa]]? We should get over the need to hyphenate or view ourselves as &amp;quot;races&amp;quot; or &amp;quot;colors&amp;quot; of people, esp. in the time we're living when the USA elected a man of half-Kenyan/half-white American heritage. + [[User:Getitstraight|Getitstraight]] 11:49, 14 December 2009 (EST)&lt;br /&gt;
&lt;br /&gt;
== some political correctnes is important ==&lt;br /&gt;
&lt;br /&gt;
There has to be some political correctness.&lt;br /&gt;
Imagine if others would just start to tell about conservapedians &amp;quot;Idiots&amp;quot;.&lt;br /&gt;
Or what do you think about calling creationistst &amp;quot;Ignorants&amp;quot;?&lt;br /&gt;
That would not be political correct, I think. But would it be wronger as you would be when calling african americans &amp;quot;Negroes&amp;quot;?&lt;br /&gt;
So better you think about, what you are saying before others call you racists, fundamentalists,.... --[[User:Itsjustme|Itsjustme]] 07:55, 20 March 2007 (EDT)&lt;br /&gt;
&lt;br /&gt;
To many blacks, the term 'negro' is at best archaic and condescending, and at worst, a derivative of 'nigger'.  We can argue semantics all day, but lets not insult people in an effort not to be politically correct.  And 'the other side of town'?  Not where I live.  [[User:Czolgolz|Miguel_Cervantes]] 15:18, 21 March 2007 (EDT)&lt;br /&gt;
&lt;br /&gt;
:The reference to [[political correctness]] on the [[Main Page]] seems to have been removed. Perhaps political correctness is acceptable here after all. Though it doesn't yet seem to extend as far as [[homosexuality]].&lt;br /&gt;
::&amp;quot;He will deliver his soul from going into the pit, and his life shall see the light.&amp;quot; (Job 33:28)&lt;br /&gt;
:[[User:BillyBoy|BillyBoy]] 06:10, 24 March 2007 (EDT)&lt;br /&gt;
&lt;br /&gt;
::It was removed [http://www.conservapedia.com/index.php?title=Template:AboutC&amp;amp;diff=48204&amp;amp;oldid=48150 here] on 19th March 2007&lt;br /&gt;
:::&amp;quot;He shall not search whether it be good or bad, neither shall he change it: and if he change it at all, then both it and the change thereof shall be holy; it shall not be redeemed.&amp;quot; (Leviticus 27:33)&lt;br /&gt;
::[[User:JC|JC]] 10:46, 24 March 2007 (EDT)&lt;br /&gt;
&lt;br /&gt;
::: In proper society, in public or in the workplace (make sure this isn't in the range of NSFW) there are rules, social cues or [[taboo]]s to go by, and one of them is the improper/offensive/deragatory words to describe groups of people based on race, ethnicity, religion (i.e. negative use of &amp;quot;Jew&amp;quot; or &amp;quot;Jewish&amp;quot;), gender, sexuality (i.e. to say &amp;quot;gay&amp;quot; as a putdown or to declare something bad) and disability (i.e. for middle school kids to call others &amp;quot;retard&amp;quot; or stated something is&amp;quot;.) The common knowledge on 'negro', 'colored' and 'black' in some social circles as unacceptable, obscene or harmful is present. + [[User:Getitstraight|Getitstraight]] 11:55, 14 December 2009 (EST)&lt;br /&gt;
&lt;br /&gt;
==Give me a break==&lt;br /&gt;
&lt;br /&gt;
There's a difference between being politically incorrect and being uncouth. Calling them Negroes is just uncouth. [[User:MountainDew|MountainDew]] 15:20, 21 March 2007 (EDT)&lt;br /&gt;
&lt;br /&gt;
: Only a few elderly whites still use (in private) or blacks may call themselves the term, while the younger generations born or raised since the 1960's don't at all. Ironically, ''Negro'' means &amp;quot;black&amp;quot; in Latin and how the Germanic languages such as English developed an alteration of ''Negro'' into ''Nig-ger'' with strong negative meanings to dehumanize Africans and African-Americans alike. + [[User:Getitstraight|Getitstraight]] 11:52, 14 December 2009 (EST)&lt;br /&gt;
&lt;br /&gt;
==Proof==&lt;br /&gt;
&lt;br /&gt;
My addition to this article (&amp;quot;Black people originated as descendants of Cain, along with Asians, Arabs, American Indians, Polynesians and other non-white races&amp;quot;) has been proved by Creation Science.  Creation Geneticists have found the gene EVL6 in all the races I listed, and EVL6 is traceable back to Cain.&lt;br /&gt;
&lt;br /&gt;
:Uh huh, right.  I'd love to see how they managed to trace it back to Cain, assuming you're not just making this all up yourself.  Your source would be what?--[[User:Murray|Murray]] 13:08, 22 March 2007 (EDT)&lt;br /&gt;
&lt;br /&gt;
::Yes, he's just making it up. And if he doesn't watch his step, he'll be blocked. [[User:Tsumetai|Tsumetai]] 13:14, 22 March 2007 (EDT)&lt;br /&gt;
&lt;br /&gt;
Whom did Cain marry?[[User:Oldoligarch|Oldoligarch]] 18:00, 20 June 2007 (EDT)&lt;br /&gt;
:Awan. Probably. [[Image:User Fox.png]] [[User:Fox|Fox]] &amp;lt;small&amp;gt;([[User talk:Fox|talk]]|[[Special:Contributions/Fox|contribs]])&amp;lt;/small&amp;gt; 18:09, 20 June 2007 (EDT)&lt;br /&gt;
&lt;br /&gt;
== This Article Phails.... What to add first? ==&lt;br /&gt;
&lt;br /&gt;
A far more extensive history...&lt;br /&gt;
List of awesome contributors...&lt;br /&gt;
Modern history, culture, issues...&lt;br /&gt;
Statistics...&lt;br /&gt;
&lt;br /&gt;
Man... This article seriously phails. &amp;gt;_&amp;lt;&lt;br /&gt;
(Decides to add at random)&lt;br /&gt;
&lt;br /&gt;
&lt;br /&gt;
And by the way, saying that a contemporary ethnic name is PC is the most absurd thing I have ever heard. I say, what gives one the right to name another ethnicy anyway? (Negros, Orientals, Indians, Eskimos...) Perhaps it would be better (4 ONCE in history) to not push one's opinion on matters that don't concern one, hmm? Let ethnicies name themselves, thank you. &lt;br /&gt;
&amp;lt;br /&amp;gt;&lt;br /&gt;
[[User:ProserpinaFC|ProserpinaFC]] 13:45, 1 February 2008 (EST)&lt;br /&gt;
&lt;br /&gt;
==Picture==&lt;br /&gt;
I know pictures are nice to have in Encyclopedia articles (especially Wiki type) but does anyone really need a picture to know what an African American looks like?  and why is that picture David Patterson by the way? [[User:JamalG|Jamal Greene]] 15:10, 20 August 2008 (EDT)&lt;br /&gt;
&lt;br /&gt;
:I am in agreement. I find this picture to be a not very flattering picture of David Patterson, and therefore a not very flattering picture of what appears on this page to represent an entire race of people. I am inclined to agree that the picture is unnecessary and if it must remain, find a less rude, more relevant picture.&lt;br /&gt;
&lt;br /&gt;
==Lock==&lt;br /&gt;
Why is this page locked?  I have a reference I'd like to add. -[[User:DrSandstone|DrSandstone]] 15:29, 20 August 2008 (EDT)&lt;br /&gt;
&lt;br /&gt;
I'd like to fix some of the writing, too. Who wrote &amp;quot;This people group&amp;quot;? In fact, the whole article needs rewriting. -[[User:JakeW|JakeW]]&lt;br /&gt;
&lt;br /&gt;
Do any of you have any actual African American culture to add to this article? Maybe a little bit about their natural physique, or imperialism, or tribes. anything about martin Luther K.? And can someone fix the emancipation proclamation thing? I specifically learned that it only freed slaves who were specifically in the north, it wasn't until after the war that the fourteenth amendment was passed, given blacks full rights as Americans.&lt;/div&gt;</summary>
		<author><name>Getitstraight</name></author>
	</entry>
	<entry>
		<id>https://www.conservapedia.com/index.php?title=Talk:African_Americans&amp;diff=731236</id>
		<title>Talk:African Americans</title>
		<link rel="alternate" type="text/html" href="https://www.conservapedia.com/index.php?title=Talk:African_Americans&amp;diff=731236"/>
		<updated>2009-12-14T16:52:12Z</updated>

		<summary type="html">&lt;p&gt;Getitstraight: /* Give me a break */&lt;/p&gt;
&lt;hr /&gt;
&lt;div&gt;On the [[Main Page]] is says &amp;quot;You will much prefer using Conservapedia compared to Wikipedia if you want concise, clean answers free of &amp;quot;political correctness&amp;quot;.&lt;br /&gt;
&lt;br /&gt;
Surely &amp;quot;African American&amp;quot; is an example of &amp;quot;political correctness&amp;quot;. Oughtn't this article be called Negroes?&lt;br /&gt;
[[User:JC|JC]] 08:54, 15 March 2007 (EDT)&lt;br /&gt;
&lt;br /&gt;
:Sure if you want to use a loaded term.  Negroes is a term many associate with racism and apartheid.  Careful that the conservatism doesn't turn into outright bigotry. &lt;br /&gt;
:-Gasmonkey&lt;br /&gt;
&lt;br /&gt;
::So some &amp;quot;political correctness&amp;quot; is OK then? Fair enough, after all, we should love all [[God]]'s children. Even those from the other side of town.&lt;br /&gt;
::[[User:JC|JC]] 09:01, 15 March 2007 (EDT)&lt;br /&gt;
&lt;br /&gt;
heh wow.  Just love that Christian brotherhood, snide remarks about the other side of town and all.  Don't worry, Jesus still loves you.&lt;br /&gt;
&lt;br /&gt;
:::The term ''African-American'' is described as an example of [[Political correctness]] in that very article.&lt;br /&gt;
:::&amp;quot;And he said unto Abram, Know of a surety that thy seed shall be a stranger in a land that is not theirs, and shall serve them; and they shall afflict them four hundred years;&amp;quot; (Genesis 15:13)&lt;br /&gt;
:::[[User:BillyBoy|BillyBoy]] 07:03, 20 March 2007 (EDT)&lt;br /&gt;
&lt;br /&gt;
:::: 'African American' is less popular in the 2010s, more and more wish to be called simply 'AMERICAN' by the country of their birth. Most African-Americans, per se, don't come from, nor have parents or grandparents from the continent Africa. What about non-African races in the continent, such as [[Boers]] and [[Afrikaan]]ers of white European (Dutch/French or German) descent in [[South Africa]]? We should get over the need to hyphenate or view ourselves as &amp;quot;races&amp;quot; or &amp;quot;colors&amp;quot; of people, esp. in the time we're living when the USA elected a man of half-Kenyan/half-white American heritage. + [[User:Getitstraight|Getitstraight]] 11:49, 14 December 2009 (EST)&lt;br /&gt;
&lt;br /&gt;
== some political correctnes is important ==&lt;br /&gt;
&lt;br /&gt;
There has to be some political correctness.&lt;br /&gt;
Imagine if others would just start to tell about conservapedians &amp;quot;Idiots&amp;quot;.&lt;br /&gt;
Or what do you think about calling creationistst &amp;quot;Ignorants&amp;quot;?&lt;br /&gt;
That would not be political correct, I think. But would it be wronger as you would be when calling african americans &amp;quot;Negroes&amp;quot;?&lt;br /&gt;
So better you think about, what you are saying before others call you racists, fundamentalists,.... --[[User:Itsjustme|Itsjustme]] 07:55, 20 March 2007 (EDT)&lt;br /&gt;
&lt;br /&gt;
To many blacks, the term 'negro' is at best archaic and condescending, and at worst, a derivative of 'nigger'.  We can argue semantics all day, but lets not insult people in an effort not to be politically correct.  And 'the other side of town'?  Not where I live.  [[User:Czolgolz|Miguel_Cervantes]] 15:18, 21 March 2007 (EDT)&lt;br /&gt;
&lt;br /&gt;
:The reference to [[political correctness]] on the [[Main Page]] seems to have been removed. Perhaps political correctness is acceptable here after all. Though it doesn't yet seem to extend as far as [[homosexuality]].&lt;br /&gt;
::&amp;quot;He will deliver his soul from going into the pit, and his life shall see the light.&amp;quot; (Job 33:28)&lt;br /&gt;
:[[User:BillyBoy|BillyBoy]] 06:10, 24 March 2007 (EDT)&lt;br /&gt;
&lt;br /&gt;
::It was removed [http://www.conservapedia.com/index.php?title=Template:AboutC&amp;amp;diff=48204&amp;amp;oldid=48150 here] on 19th March 2007&lt;br /&gt;
:::&amp;quot;He shall not search whether it be good or bad, neither shall he change it: and if he change it at all, then both it and the change thereof shall be holy; it shall not be redeemed.&amp;quot; (Leviticus 27:33)&lt;br /&gt;
::[[User:JC|JC]] 10:46, 24 March 2007 (EDT)&lt;br /&gt;
&lt;br /&gt;
==Give me a break==&lt;br /&gt;
&lt;br /&gt;
There's a difference between being politically incorrect and being uncouth. Calling them Negroes is just uncouth. [[User:MountainDew|MountainDew]] 15:20, 21 March 2007 (EDT)&lt;br /&gt;
&lt;br /&gt;
: Only a few elderly whites still use (in private) or blacks may call themselves the term, while the younger generations born or raised since the 1960's don't at all. Ironically, ''Negro'' means &amp;quot;black&amp;quot; in Latin and how the Germanic languages such as English developed an alteration of ''Negro'' into ''Nig-ger'' with strong negative meanings to dehumanize Africans and African-Americans alike. + [[User:Getitstraight|Getitstraight]] 11:52, 14 December 2009 (EST)&lt;br /&gt;
&lt;br /&gt;
==Proof==&lt;br /&gt;
&lt;br /&gt;
My addition to this article (&amp;quot;Black people originated as descendants of Cain, along with Asians, Arabs, American Indians, Polynesians and other non-white races&amp;quot;) has been proved by Creation Science.  Creation Geneticists have found the gene EVL6 in all the races I listed, and EVL6 is traceable back to Cain.&lt;br /&gt;
&lt;br /&gt;
:Uh huh, right.  I'd love to see how they managed to trace it back to Cain, assuming you're not just making this all up yourself.  Your source would be what?--[[User:Murray|Murray]] 13:08, 22 March 2007 (EDT)&lt;br /&gt;
&lt;br /&gt;
::Yes, he's just making it up. And if he doesn't watch his step, he'll be blocked. [[User:Tsumetai|Tsumetai]] 13:14, 22 March 2007 (EDT)&lt;br /&gt;
&lt;br /&gt;
Whom did Cain marry?[[User:Oldoligarch|Oldoligarch]] 18:00, 20 June 2007 (EDT)&lt;br /&gt;
:Awan. Probably. [[Image:User Fox.png]] [[User:Fox|Fox]] &amp;lt;small&amp;gt;([[User talk:Fox|talk]]|[[Special:Contributions/Fox|contribs]])&amp;lt;/small&amp;gt; 18:09, 20 June 2007 (EDT)&lt;br /&gt;
&lt;br /&gt;
== This Article Phails.... What to add first? ==&lt;br /&gt;
&lt;br /&gt;
A far more extensive history...&lt;br /&gt;
List of awesome contributors...&lt;br /&gt;
Modern history, culture, issues...&lt;br /&gt;
Statistics...&lt;br /&gt;
&lt;br /&gt;
Man... This article seriously phails. &amp;gt;_&amp;lt;&lt;br /&gt;
(Decides to add at random)&lt;br /&gt;
&lt;br /&gt;
&lt;br /&gt;
And by the way, saying that a contemporary ethnic name is PC is the most absurd thing I have ever heard. I say, what gives one the right to name another ethnicy anyway? (Negros, Orientals, Indians, Eskimos...) Perhaps it would be better (4 ONCE in history) to not push one's opinion on matters that don't concern one, hmm? Let ethnicies name themselves, thank you. &lt;br /&gt;
&amp;lt;br /&amp;gt;&lt;br /&gt;
[[User:ProserpinaFC|ProserpinaFC]] 13:45, 1 February 2008 (EST)&lt;br /&gt;
&lt;br /&gt;
==Picture==&lt;br /&gt;
I know pictures are nice to have in Encyclopedia articles (especially Wiki type) but does anyone really need a picture to know what an African American looks like?  and why is that picture David Patterson by the way? [[User:JamalG|Jamal Greene]] 15:10, 20 August 2008 (EDT)&lt;br /&gt;
&lt;br /&gt;
:I am in agreement. I find this picture to be a not very flattering picture of David Patterson, and therefore a not very flattering picture of what appears on this page to represent an entire race of people. I am inclined to agree that the picture is unnecessary and if it must remain, find a less rude, more relevant picture.&lt;br /&gt;
&lt;br /&gt;
==Lock==&lt;br /&gt;
Why is this page locked?  I have a reference I'd like to add. -[[User:DrSandstone|DrSandstone]] 15:29, 20 August 2008 (EDT)&lt;br /&gt;
&lt;br /&gt;
I'd like to fix some of the writing, too. Who wrote &amp;quot;This people group&amp;quot;? In fact, the whole article needs rewriting. -[[User:JakeW|JakeW]]&lt;br /&gt;
&lt;br /&gt;
Do any of you have any actual African American culture to add to this article? Maybe a little bit about their natural physique, or imperialism, or tribes. anything about martin Luther K.? And can someone fix the emancipation proclamation thing? I specifically learned that it only freed slaves who were specifically in the north, it wasn't until after the war that the fourteenth amendment was passed, given blacks full rights as Americans.&lt;/div&gt;</summary>
		<author><name>Getitstraight</name></author>
	</entry>
	<entry>
		<id>https://www.conservapedia.com/index.php?title=Talk:African_Americans&amp;diff=731235</id>
		<title>Talk:African Americans</title>
		<link rel="alternate" type="text/html" href="https://www.conservapedia.com/index.php?title=Talk:African_Americans&amp;diff=731235"/>
		<updated>2009-12-14T16:49:56Z</updated>

		<summary type="html">&lt;p&gt;Getitstraight: &lt;/p&gt;
&lt;hr /&gt;
&lt;div&gt;On the [[Main Page]] is says &amp;quot;You will much prefer using Conservapedia compared to Wikipedia if you want concise, clean answers free of &amp;quot;political correctness&amp;quot;.&lt;br /&gt;
&lt;br /&gt;
Surely &amp;quot;African American&amp;quot; is an example of &amp;quot;political correctness&amp;quot;. Oughtn't this article be called Negroes?&lt;br /&gt;
[[User:JC|JC]] 08:54, 15 March 2007 (EDT)&lt;br /&gt;
&lt;br /&gt;
:Sure if you want to use a loaded term.  Negroes is a term many associate with racism and apartheid.  Careful that the conservatism doesn't turn into outright bigotry. &lt;br /&gt;
:-Gasmonkey&lt;br /&gt;
&lt;br /&gt;
::So some &amp;quot;political correctness&amp;quot; is OK then? Fair enough, after all, we should love all [[God]]'s children. Even those from the other side of town.&lt;br /&gt;
::[[User:JC|JC]] 09:01, 15 March 2007 (EDT)&lt;br /&gt;
&lt;br /&gt;
heh wow.  Just love that Christian brotherhood, snide remarks about the other side of town and all.  Don't worry, Jesus still loves you.&lt;br /&gt;
&lt;br /&gt;
:::The term ''African-American'' is described as an example of [[Political correctness]] in that very article.&lt;br /&gt;
:::&amp;quot;And he said unto Abram, Know of a surety that thy seed shall be a stranger in a land that is not theirs, and shall serve them; and they shall afflict them four hundred years;&amp;quot; (Genesis 15:13)&lt;br /&gt;
:::[[User:BillyBoy|BillyBoy]] 07:03, 20 March 2007 (EDT)&lt;br /&gt;
&lt;br /&gt;
:::: 'African American' is less popular in the 2010s, more and more wish to be called simply 'AMERICAN' by the country of their birth. Most African-Americans, per se, don't come from, nor have parents or grandparents from the continent Africa. What about non-African races in the continent, such as [[Boers]] and [[Afrikaan]]ers of white European (Dutch/French or German) descent in [[South Africa]]? We should get over the need to hyphenate or view ourselves as &amp;quot;races&amp;quot; or &amp;quot;colors&amp;quot; of people, esp. in the time we're living when the USA elected a man of half-Kenyan/half-white American heritage. + [[User:Getitstraight|Getitstraight]] 11:49, 14 December 2009 (EST)&lt;br /&gt;
&lt;br /&gt;
== some political correctnes is important ==&lt;br /&gt;
&lt;br /&gt;
There has to be some political correctness.&lt;br /&gt;
Imagine if others would just start to tell about conservapedians &amp;quot;Idiots&amp;quot;.&lt;br /&gt;
Or what do you think about calling creationistst &amp;quot;Ignorants&amp;quot;?&lt;br /&gt;
That would not be political correct, I think. But would it be wronger as you would be when calling african americans &amp;quot;Negroes&amp;quot;?&lt;br /&gt;
So better you think about, what you are saying before others call you racists, fundamentalists,.... --[[User:Itsjustme|Itsjustme]] 07:55, 20 March 2007 (EDT)&lt;br /&gt;
&lt;br /&gt;
To many blacks, the term 'negro' is at best archaic and condescending, and at worst, a derivative of 'nigger'.  We can argue semantics all day, but lets not insult people in an effort not to be politically correct.  And 'the other side of town'?  Not where I live.  [[User:Czolgolz|Miguel_Cervantes]] 15:18, 21 March 2007 (EDT)&lt;br /&gt;
&lt;br /&gt;
:The reference to [[political correctness]] on the [[Main Page]] seems to have been removed. Perhaps political correctness is acceptable here after all. Though it doesn't yet seem to extend as far as [[homosexuality]].&lt;br /&gt;
::&amp;quot;He will deliver his soul from going into the pit, and his life shall see the light.&amp;quot; (Job 33:28)&lt;br /&gt;
:[[User:BillyBoy|BillyBoy]] 06:10, 24 March 2007 (EDT)&lt;br /&gt;
&lt;br /&gt;
::It was removed [http://www.conservapedia.com/index.php?title=Template:AboutC&amp;amp;diff=48204&amp;amp;oldid=48150 here] on 19th March 2007&lt;br /&gt;
:::&amp;quot;He shall not search whether it be good or bad, neither shall he change it: and if he change it at all, then both it and the change thereof shall be holy; it shall not be redeemed.&amp;quot; (Leviticus 27:33)&lt;br /&gt;
::[[User:JC|JC]] 10:46, 24 March 2007 (EDT)&lt;br /&gt;
&lt;br /&gt;
==Give me a break==&lt;br /&gt;
&lt;br /&gt;
There's a difference between being politically incorrect and being uncouth. Calling them Negroes is just uncouth. [[User:MountainDew|MountainDew]] 15:20, 21 March 2007 (EDT)&lt;br /&gt;
&lt;br /&gt;
==Proof==&lt;br /&gt;
&lt;br /&gt;
My addition to this article (&amp;quot;Black people originated as descendants of Cain, along with Asians, Arabs, American Indians, Polynesians and other non-white races&amp;quot;) has been proved by Creation Science.  Creation Geneticists have found the gene EVL6 in all the races I listed, and EVL6 is traceable back to Cain.&lt;br /&gt;
&lt;br /&gt;
:Uh huh, right.  I'd love to see how they managed to trace it back to Cain, assuming you're not just making this all up yourself.  Your source would be what?--[[User:Murray|Murray]] 13:08, 22 March 2007 (EDT)&lt;br /&gt;
&lt;br /&gt;
::Yes, he's just making it up. And if he doesn't watch his step, he'll be blocked. [[User:Tsumetai|Tsumetai]] 13:14, 22 March 2007 (EDT)&lt;br /&gt;
&lt;br /&gt;
Whom did Cain marry?[[User:Oldoligarch|Oldoligarch]] 18:00, 20 June 2007 (EDT)&lt;br /&gt;
:Awan. Probably. [[Image:User Fox.png]] [[User:Fox|Fox]] &amp;lt;small&amp;gt;([[User talk:Fox|talk]]|[[Special:Contributions/Fox|contribs]])&amp;lt;/small&amp;gt; 18:09, 20 June 2007 (EDT)&lt;br /&gt;
&lt;br /&gt;
== This Article Phails.... What to add first? ==&lt;br /&gt;
&lt;br /&gt;
A far more extensive history...&lt;br /&gt;
List of awesome contributors...&lt;br /&gt;
Modern history, culture, issues...&lt;br /&gt;
Statistics...&lt;br /&gt;
&lt;br /&gt;
Man... This article seriously phails. &amp;gt;_&amp;lt;&lt;br /&gt;
(Decides to add at random)&lt;br /&gt;
&lt;br /&gt;
&lt;br /&gt;
And by the way, saying that a contemporary ethnic name is PC is the most absurd thing I have ever heard. I say, what gives one the right to name another ethnicy anyway? (Negros, Orientals, Indians, Eskimos...) Perhaps it would be better (4 ONCE in history) to not push one's opinion on matters that don't concern one, hmm? Let ethnicies name themselves, thank you. &lt;br /&gt;
&amp;lt;br /&amp;gt;&lt;br /&gt;
[[User:ProserpinaFC|ProserpinaFC]] 13:45, 1 February 2008 (EST)&lt;br /&gt;
&lt;br /&gt;
==Picture==&lt;br /&gt;
I know pictures are nice to have in Encyclopedia articles (especially Wiki type) but does anyone really need a picture to know what an African American looks like?  and why is that picture David Patterson by the way? [[User:JamalG|Jamal Greene]] 15:10, 20 August 2008 (EDT)&lt;br /&gt;
&lt;br /&gt;
:I am in agreement. I find this picture to be a not very flattering picture of David Patterson, and therefore a not very flattering picture of what appears on this page to represent an entire race of people. I am inclined to agree that the picture is unnecessary and if it must remain, find a less rude, more relevant picture.&lt;br /&gt;
&lt;br /&gt;
==Lock==&lt;br /&gt;
Why is this page locked?  I have a reference I'd like to add. -[[User:DrSandstone|DrSandstone]] 15:29, 20 August 2008 (EDT)&lt;br /&gt;
&lt;br /&gt;
I'd like to fix some of the writing, too. Who wrote &amp;quot;This people group&amp;quot;? In fact, the whole article needs rewriting. -[[User:JakeW|JakeW]]&lt;br /&gt;
&lt;br /&gt;
Do any of you have any actual African American culture to add to this article? Maybe a little bit about their natural physique, or imperialism, or tribes. anything about martin Luther K.? And can someone fix the emancipation proclamation thing? I specifically learned that it only freed slaves who were specifically in the north, it wasn't until after the war that the fourteenth amendment was passed, given blacks full rights as Americans.&lt;/div&gt;</summary>
		<author><name>Getitstraight</name></author>
	</entry>
	<entry>
		<id>https://www.conservapedia.com/index.php?title=Ethnic_group&amp;diff=731232</id>
		<title>Ethnic group</title>
		<link rel="alternate" type="text/html" href="https://www.conservapedia.com/index.php?title=Ethnic_group&amp;diff=731232"/>
		<updated>2009-12-14T16:34:50Z</updated>

		<summary type="html">&lt;p&gt;Getitstraight: &lt;/p&gt;
&lt;hr /&gt;
&lt;div&gt;An '''Ethnic Group''', also a &amp;quot;Cultural Group&amp;quot; or &amp;quot;Volk&amp;quot; in German is a term used to describe a group of people sharing the same [[culture]]. This often includes sharing the same [[language]], [[religion]], [[history]], [[politics]] and social habits. Many countries have a dominant indigenous ethnic group, like the [[Netherlands]], while others, like the [[Brazil]], have no dominant ethnicity. People from the same ethnic group neccesarily come from the same [[race]]. But, the term is more based on a social not biological construct, after all the ethnic-national identity of a person depends on how they view themselves as member of a single nation, cultural and community through personal feeling, family roots and historical experiences.&lt;br /&gt;
&lt;br /&gt;
== List of Ethnicities ==&lt;br /&gt;
*[[African American]]s&lt;br /&gt;
*[[Afrikaner]]s&lt;br /&gt;
*[[Albanian]]&lt;br /&gt;
*[[Armenian]]&lt;br /&gt;
*[[Arabs]]&lt;br /&gt;
*[[Boers]]&lt;br /&gt;
*[[Chicano]] or [[Mexican]] American&lt;br /&gt;
*[[Croatian]]&lt;br /&gt;
*[[Czech]]&lt;br /&gt;
*[[Danish]]&lt;br /&gt;
*[[Dutch]]&lt;br /&gt;
*[[English]]&lt;br /&gt;
*[[Estonian]]&lt;br /&gt;
*[[Finnish]]&lt;br /&gt;
*[[French]], includes [[Swiss]], [[Belgian]] and [[French Canadian]]&lt;br /&gt;
*[[German]]&lt;br /&gt;
*[[Greek]]&lt;br /&gt;
*[[Icelandic]]&lt;br /&gt;
*[[Irish]]&lt;br /&gt;
*[[Italian]]&lt;br /&gt;
*[[Jews]] - sometimes an ethnocultural or ethnoreligious identity&lt;br /&gt;
*[[Latvian]]&lt;br /&gt;
*[[Lithuanian]]&lt;br /&gt;
*[[Mestizo]]&lt;br /&gt;
*[[Montenegrin]]&lt;br /&gt;
*[[Native American]] such as [[Cherokee]]&lt;br /&gt;
*[[Nisei]] or [[Japanese]] American&lt;br /&gt;
*[[Norwegian]]&lt;br /&gt;
*[[Persian]] or [[Iranian]]&lt;br /&gt;
*[[Polish]]&lt;br /&gt;
*[[Portugese]]&lt;br /&gt;
*[[Puerto Rican]]&lt;br /&gt;
*[[Romanian]]&lt;br /&gt;
*[[Russian]]&lt;br /&gt;
*[[Scottish]]&lt;br /&gt;
*[[Serbian]]&lt;br /&gt;
*[[Spanish]]&lt;br /&gt;
*[[Swedish]]&lt;br /&gt;
*[[Turkish]]&lt;br /&gt;
*[[Ukranian]]&lt;br /&gt;
*[[Welsh]]&lt;br /&gt;
*[[White Hispanic]]&lt;br /&gt;
*[[Yugoslavian]]&lt;br /&gt;
&lt;br /&gt;
For various reasons, it is difficult to classify [[European American]]s as an ethnicity.&lt;br /&gt;
&lt;br /&gt;
[[category:Ethnicities]]&lt;/div&gt;</summary>
		<author><name>Getitstraight</name></author>
	</entry>
	<entry>
		<id>https://www.conservapedia.com/index.php?title=Ethnic_group&amp;diff=731231</id>
		<title>Ethnic group</title>
		<link rel="alternate" type="text/html" href="https://www.conservapedia.com/index.php?title=Ethnic_group&amp;diff=731231"/>
		<updated>2009-12-14T16:33:17Z</updated>

		<summary type="html">&lt;p&gt;Getitstraight: /* List of Ethnicities */&lt;/p&gt;
&lt;hr /&gt;
&lt;div&gt;An '''Ethnic Group''', also a &amp;quot;Cultural Group&amp;quot; or &amp;quot;Volk&amp;quot; in German is a term used to describe a group of people sharing the same [[culture]]. This often includes sharing the same [[language]], [[religion]], [[history]], [[politics]] and social habits. Many countries have a dominant indigenous ethnic group, like the [[Netherlands]], while others, like the [[Brazil]], have no dominant ethnicity. People from the same ethnic group neccesarily come from the same [[race]].&lt;br /&gt;
&lt;br /&gt;
&lt;br /&gt;
== List of Ethnicities ==&lt;br /&gt;
*[[African American]]s&lt;br /&gt;
*[[Afrikaner]]s&lt;br /&gt;
*[[Albanian]]&lt;br /&gt;
*[[Armenian]]&lt;br /&gt;
*[[Arabs]]&lt;br /&gt;
*[[Boers]]&lt;br /&gt;
*[[Chicano]] or [[Mexican]] American&lt;br /&gt;
*[[Croatian]]&lt;br /&gt;
*[[Czech]]&lt;br /&gt;
*[[Danish]]&lt;br /&gt;
*[[Dutch]]&lt;br /&gt;
*[[English]]&lt;br /&gt;
*[[Estonian]]&lt;br /&gt;
*[[Finnish]]&lt;br /&gt;
*[[French]], includes [[Swiss]], [[Belgian]] and [[French Canadian]]&lt;br /&gt;
*[[German]]&lt;br /&gt;
*[[Greek]]&lt;br /&gt;
*[[Icelandic]]&lt;br /&gt;
*[[Irish]]&lt;br /&gt;
*[[Italian]]&lt;br /&gt;
*[[Latvian]]&lt;br /&gt;
*[[Lithuanian]]&lt;br /&gt;
*[[Mestizo]]&lt;br /&gt;
*[[Montenegrin]]&lt;br /&gt;
*[[Native American]] such as [[Cherokee]]&lt;br /&gt;
*[[Nisei]] or [[Japanese]] American&lt;br /&gt;
*[[Norwegian]]&lt;br /&gt;
*[[Persian]] or [[Iranian]]&lt;br /&gt;
*[[Polish]]&lt;br /&gt;
*[[Portugese]]&lt;br /&gt;
*[[Puerto Rican]]&lt;br /&gt;
*[[Romanian]]&lt;br /&gt;
*[[Russian]]&lt;br /&gt;
*[[Scottish]]&lt;br /&gt;
*[[Serbian]]&lt;br /&gt;
*[[Spanish]]&lt;br /&gt;
*[[Swedish]]&lt;br /&gt;
*[[Turkish]]&lt;br /&gt;
*[[Ukranian]]&lt;br /&gt;
*[[Welsh]]&lt;br /&gt;
*[[White Hispanic]]&lt;br /&gt;
&lt;br /&gt;
For various reasons, it is difficult to classify [[European American]]s as an ethnicity.&lt;br /&gt;
&lt;br /&gt;
[[category:Ethnicities]]&lt;/div&gt;</summary>
		<author><name>Getitstraight</name></author>
	</entry>
	<entry>
		<id>https://www.conservapedia.com/index.php?title=Nisei&amp;diff=731230</id>
		<title>Nisei</title>
		<link rel="alternate" type="text/html" href="https://www.conservapedia.com/index.php?title=Nisei&amp;diff=731230"/>
		<updated>2009-12-14T16:30:32Z</updated>

		<summary type="html">&lt;p&gt;Getitstraight: &lt;/p&gt;
&lt;hr /&gt;
&lt;div&gt;The term &amp;quot;Nisei&amp;quot; means &amp;quot;second generation&amp;quot; in [[Japanese]]. It refers mainly to Japanese Americans or preferably [[Americans]] of Japanese descent, who have been born in the [[United States]]. During [[World War II]], Nisei and Japanese immigrants (Issei) alike were under  intense suspicion motivated by [[racism]] and war-time hysteria, and were placed inside unfair military internment camps. No Japanese spies were ever found. The Nisei experienced similar racism alike African Americans, American Jews, Latinos and so on, but over the next few decades they overcame their struggle and are held as the &amp;quot;model minority&amp;quot;. However, not all Japanese-Americans like the sound of the term, because it deletes their historical experiences with internment, discrimination, segregation and deprival of civil rights. There are about 1.5 million Japanese Americans in the USA, including a third of all people in [[Hawaii]] are of Japanese descent. The largest communities of Nisei are in Hawaii, California, Oregon, Washington state, Arizona, Nevada, Idaho, and outside the West Coast such as New York state, Pennsylvania, Florida, Texas and Illinois.&lt;br /&gt;
&lt;br /&gt;
[[category:genealogy]]&lt;/div&gt;</summary>
		<author><name>Getitstraight</name></author>
	</entry>
	<entry>
		<id>https://www.conservapedia.com/index.php?title=Nisei&amp;diff=731229</id>
		<title>Nisei</title>
		<link rel="alternate" type="text/html" href="https://www.conservapedia.com/index.php?title=Nisei&amp;diff=731229"/>
		<updated>2009-12-14T16:29:58Z</updated>

		<summary type="html">&lt;p&gt;Getitstraight: &lt;/p&gt;
&lt;hr /&gt;
&lt;div&gt;The term &amp;quot;Nisei&amp;quot; means &amp;quot;second generation&amp;quot; in [[Japanese]]. It refers mainly to Japanese Americans or preferably [[Americans]] of Japanese descent, who have been born in the [[United States]]. During [[World War II]], Nisei and Japanese immigrants (Issei) alike were under military intense suspicion, and were placed inside unfair internment camps. No Japanese spies were ever found. The Nisei experienced similar racism alike African Americans, American Jews, Latinos and so on, but over the next few decades they overcame their struggle and are held as the &amp;quot;model minority&amp;quot;. However, not all Japanese-Americans like the sound of the term, because it deletes their historical experiences with internment, discrimination, segregation and deprival of civil rights. There are about 1.5 million Japanese Americans in the USA, including a third of all people in [[Hawaii]] are of Japanese descent. The largest communities of Nisei are in Hawaii, California, Oregon, Washington state, Arizona, Nevada, Idaho, and outside the West Coast such as New York state, Pennsylvania, Florida, Texas and Illinois.&lt;br /&gt;
&lt;br /&gt;
[[category:genealogy]]&lt;/div&gt;</summary>
		<author><name>Getitstraight</name></author>
	</entry>
	<entry>
		<id>https://www.conservapedia.com/index.php?title=Nisei&amp;diff=731227</id>
		<title>Nisei</title>
		<link rel="alternate" type="text/html" href="https://www.conservapedia.com/index.php?title=Nisei&amp;diff=731227"/>
		<updated>2009-12-14T16:28:28Z</updated>

		<summary type="html">&lt;p&gt;Getitstraight: &lt;/p&gt;
&lt;hr /&gt;
&lt;div&gt;The term &amp;quot;Nisei&amp;quot; means &amp;quot;second generation&amp;quot; in [[Japanese]]. It refers mainly to Japanese Americans or preferably [[Americans]] of Japanese descent, who have been born in the [[United States]]. During [[World War II]], Nisei and Japanese immigrants (Issei) alike were under intense suspicion, and were placed inside unfair internment camps. No Japanese spies were ever found. The Nisei experienced similar racism alike African Americans, American Jews, Latinos and so on, but over the next few decades they overcame their struggle and are held as the &amp;quot;model minority&amp;quot;. However, not all Japanese-Americans like the sound of the term, because it deletes their historical experiences with internment, discrimination, segregation and deprival of civil rights. There are about 1.5 million Japanese Americans in the USA, including a third of all people in [[Hawaii]] are of Japanese descent. The largest communities of Nisei are in Hawaii, California, Oregon, Washington state, Arizona, Nevada, Idaho, and outside the West Coast such as New York state, Pennsylvania, Florida, Texas and Illinois.&lt;br /&gt;
&lt;br /&gt;
[[category:genealogy]]&lt;/div&gt;</summary>
		<author><name>Getitstraight</name></author>
	</entry>
	<entry>
		<id>https://www.conservapedia.com/index.php?title=Nisei&amp;diff=731226</id>
		<title>Nisei</title>
		<link rel="alternate" type="text/html" href="https://www.conservapedia.com/index.php?title=Nisei&amp;diff=731226"/>
		<updated>2009-12-14T16:28:10Z</updated>

		<summary type="html">&lt;p&gt;Getitstraight: &lt;/p&gt;
&lt;hr /&gt;
&lt;div&gt;The term &amp;quot;Nisei&amp;quot; means &amp;quot;second generation&amp;quot; in [[Japanese]]. It refers mainly to Japanese Americans or preferably [[Americans]] of Japanese descent, who have been born in the [[United States]]. During [[World War II]], Nisei and Japanese immigrants (Issei) alike were under intense suspicion, and were placed inside unfair internment camps. No Japanese spies were ever found. The Nisei experienced similar racism alike African Americans, American Jews, Latinos and so on, but over the next few decades they overcame their struggle and are held as the &amp;quot;model minority&amp;quot;. However, not all Japanese-Americans like the sound of the term, because it deletes their historical experiences with internment, discrimination, segregation and deprival of civil rights. There are about 1.5 million Japanese Americans in the USA, including a third of all people in [[Hawaii]] are of Japanese descent. The largest communities of Nisei are in Hawaii, California, Oregon, Washington State, Arizona, Nevada, Idaho, and outside the West Coast such as New York state, Pennsylvania, Florida, Texas and Illinois.&lt;br /&gt;
&lt;br /&gt;
[[category:genealogy]]&lt;/div&gt;</summary>
		<author><name>Getitstraight</name></author>
	</entry>
	<entry>
		<id>https://www.conservapedia.com/index.php?title=Nisei&amp;diff=731225</id>
		<title>Nisei</title>
		<link rel="alternate" type="text/html" href="https://www.conservapedia.com/index.php?title=Nisei&amp;diff=731225"/>
		<updated>2009-12-14T16:26:42Z</updated>

		<summary type="html">&lt;p&gt;Getitstraight: &lt;/p&gt;
&lt;hr /&gt;
&lt;div&gt;The term &amp;quot;Nisei&amp;quot; means &amp;quot;second generation&amp;quot; in [[Japanese]]. It refers mainly to Japanese Americans or preferably [[Americans]] of Japanese descent, who have been born in the [[United States]]. During [[World War II]], Nisei and Japanese immigrants (Issei) alike were under intense suspicion, and were placed inside unfair internment camps. No Japanese spies were ever found. The Nisei experienced similar racism alike African Americans, American Jews, Latinos and so on, but over the next few decades they overcame their struggle and are held as the &amp;quot;model minority&amp;quot;. However, not all Japanese-Americans like the sound of the term, because it deletes their historical experiences with internment, discrimination, segregation and deprival of civil rights. There are about 1.5 million Japanese Americans in the USA, including a third of all people are of Japanese descent in [[Hawaii]].&lt;br /&gt;
&lt;br /&gt;
[[category:genealogy]]&lt;/div&gt;</summary>
		<author><name>Getitstraight</name></author>
	</entry>
	<entry>
		<id>https://www.conservapedia.com/index.php?title=Category:Ethnicities&amp;diff=731224</id>
		<title>Category:Ethnicities</title>
		<link rel="alternate" type="text/html" href="https://www.conservapedia.com/index.php?title=Category:Ethnicities&amp;diff=731224"/>
		<updated>2009-12-14T16:24:34Z</updated>

		<summary type="html">&lt;p&gt;Getitstraight: &lt;/p&gt;
&lt;hr /&gt;
&lt;div&gt;Topics having to do with, or describing, ethnic groups.&lt;br /&gt;
&lt;br /&gt;
* [[Japanese Americans]], also known by generational nicknames in the Japanese language [[Issei]] (first or immigrant/those who arrived to USA), [[Nisei]] (second or US-born, yet adapted by all generational levels), [[Sansei]] (third or grandchild) and [[Yonsei]] (4th/5th-generation, but less popular used by Americanized Japanese people).&lt;br /&gt;
  &lt;br /&gt;
[[Category:Anthropology]]&lt;/div&gt;</summary>
		<author><name>Getitstraight</name></author>
	</entry>
	<entry>
		<id>https://www.conservapedia.com/index.php?title=Chicano&amp;diff=731223</id>
		<title>Chicano</title>
		<link rel="alternate" type="text/html" href="https://www.conservapedia.com/index.php?title=Chicano&amp;diff=731223"/>
		<updated>2009-12-14T16:22:32Z</updated>

		<summary type="html">&lt;p&gt;Getitstraight: &lt;/p&gt;
&lt;hr /&gt;
&lt;div&gt;'''Chicano''' is a term used to describe native-born [[American]]s of [[Mexican]] ancestry, as opposed to Mexican nationals living in the [[United States]]. The usage of this self-identifiable ethnic term was popular in the 1960's and 1970's. Not all Mexican Americans, Latinos or Hispanics prefer this term, while the term is connected with US-born Mexican communities of the Southwest US developed its own sub-culture apart from the country of [[Mexico]] since the mid 1800's.   &lt;br /&gt;
&lt;br /&gt;
==Additional Resources==&lt;br /&gt;
&lt;br /&gt;
[http://www.chicano.org/newsite/ Chicano Online] - Self-described as &amp;quot;The original Chicano magazine online&amp;quot;&lt;br /&gt;
[[Category:Ethnicities]]&lt;/div&gt;</summary>
		<author><name>Getitstraight</name></author>
	</entry>
</feed>