Cádiz, 1812: The Birth of Modern Liberalism will take place Wednesday, March 21, starting at 4pm in the Glendon Hall BMO Conference Centre, Glendon College. The event is free and everyone is welcome to attend as long as seating is available.

There will be presentations by three speakers – 91��ɫ history Professor Adrian Shubert, history Professor José Álvarez Junco of the Complutense University of Madrid and political history Professor Roberto Breña at the Center for International Studies at El Colegio de Mexico – followed by a Spanish musical interlude and a reception offered by Eudaldo Mirapeix, the ambassador of Spain to Canada.

Junco will talk about the political ideas behind the constitution of Cádiz, particularly the contemporary meaning of "freedom" and "nation".��A history professor in Madrid, Junco was the former director of the Center for Political & Constitutional Studies, a role that saw him report directly to the deputy prime minister. He was also a member of the advisory committee that prepared the law on Historical Memory of 2007.

Breña will discuss the importance the constitution of Cádiz had in Latin America. The constitution was proclaimed in 1810 in the midst of struggles for independence in most of Spain's American empire, which complicated those struggles.

The idea and funding for the event came from the Embassy of Spain in Ottawa, particularly from Juan Claudio de Ramón Jacob-Ernst, the newly arrived cultural attaché. “Cadiz 1812 is an enormous milestone in the Spanish political and constitutional history. It was our first constitution and arguably one of the most advanced of its time. It marked the passing from the old to the new regime, from dynastic to popular sovereignty, from absolutism to liberalism,” says de Ramon Jacob-Ernst. “It was revolution amidst war."

In the middle of the struggle against the Napoleonic aggressor, elected representatives from all parts of Spain, including the American territories and the Philippines, gathered in a small town besieged by land and sea to assert the sovereignty of the nation.

“It was during this parliament that the word ‘liberal’ was first used as a political label for people who supported constitutional and elected governments. The constitution was intended to apply to Spain and its American colonies, and the colonies sent deputies to sit in the parliament,” says Shubert. He will talk about the constitution's influence in Spain and its colonies, as well as outside the Spanish world, including its reception by one of the forerunners of nationalism in India. “The constitution of Cadiz was also important in other parts of Europe, especially Portugal and Italy."

As de Ramon Jacob-Ernst says, "To put it in Churchillian terms, we could say that Cadiz, 1812 represents our finest hour, the founding stone of our liberal tradition. It was our tragedy and shame that Ferdinand VII, the very same king for whose return from captivity the Spaniards so fierce fully fought, abrogated the constitution when he came back from exile, with the support of the most conservative sections of Spanish society and other European monarchs, fearful of liberalism in their own constituencies.”

The Constitution was revoked following the defeat of Napoleon in 1814, proclaimed again after a revolution in 1820 and revoked again in 1823.

The Portuguese, Italian, Greek, Russian and Latin-American revolutionaries took it as a model for their own constitutions, says de Ramon Jacob-Ernst. “Because of the epic of the moment, the beauty of the text and the failure to make it a living document, the Constitution of Cadiz was soon idealized and look upon ever since with melancholy by Spanish liberals and democrats. Clearly, it laid the foundation for our current Constitution of 1978.”

The event is organized by the Embassy of Spain, Glendon College, 91��ɫ, the Consulate General of Spain in Toronto, Agencia Española de Cooperación Internacional para el Desarrollo and Spain Arts & Culture.

To reserve a seat, e-mail emb.ottawa@maec.es or cog.toronto@maec.es.

Republished courtesy of YFile– 91��ɫ’s daily e-bulletin.

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“I think Cabot was a bit of an operator,” says , a PhD Candidate in history at 91��ɫ, who’s just published The Race to the New World: Christopher Columbus, John Cabot, and a Lost History of Discovery.��

In his book, Hunter uses new research and new translations of critical documents to reveal “the surprisingly intertwined nature of Columbus’s and Cabot’s lives” and present “a fresh perspective on the critical first years of the European discovery of the New World,” states his American publisher Palgrave Macmillan.��

Released in September in the United States and Britain, the book will be published in Canada by Douglas & McIntyre in the spring.�� 

“This is a book of historical provocation,” says Hunter. In recent years, historians have uncovered much new information about Cabot. Studying Italian and German shipping and commercial documents translated for the Cabot Project, Hunter himself has found a web of coincidences and overlaps that shed new light on how Cabot, especially, emerged as an unlikely explorer of the New World. “In a book like this, you can push it all out at once and hope the historical record will hold up,” says Hunter.��

A freelance journalist and author of books on business, history and sports, Hunter has written since 1993. This is his third on New World explorers. His first, God’s Mercies: Rivalry, Betrayal & the Dream of Discovery (2007), about the voyages of Henry Hudson and Samuel de Champlain, was a finalist for the Writers’ Trust Non-Fiction Prize and the Governor-General’s Literary Award for Non-Fiction. His second was Half Moon: Henry Hudson and the Voyage that Redrew the Map of the New World (2009).��

In The Race to the New World, Hunter veers from the traditional geographical approach to explorer tales – they sailed here, they stopped there. “I wanted to get away from explorer geography, and put it in context of economic and political history,” he says.��

     Right: Douglas Hunter

What was the state of Europe between 1492 and 1497? Why did these voyages happen at this time? What was the economic impetus, the political situation? If you don’t know that Henry VII was struggling to keep his throne or that pirates blocked the delivery of luxury goods to England from Venice for two years, then you won’t fully understand how Cabot could come out of nowhere and successfully pitch for funding to find a route to Asia, suggests Hunter.��

The big question is: “How did a failed bridge contractor resurrect himself as a Columbus doppelganger proposing exactly the same ideas Columbus did on his second voyage?” Based on his research of documents in the Cabot Project, translations of Venice, Milan and Spanish 19th-century records and papers, and a recent French translation of a 1494-95 Latin travelogue, Hunter reveals that Cabot may have encountered two Germans, envoy Jerome Munzer and wealthy Martin Behaim, in Seville and Lisbon. They knew of Columbus’s 1492 abortive voyage and Behaim had  proposed to Portugal a more northern route west to Cathay. Cabot ran to England to pitch the same idea to the king.

“Never mind that Cabot had no seafaring experience to speak of,” writes the Washington Post reviewer. “Why England sponsored him at all is a fascinating story of political desperation and artful salesmanship amid a European struggle for wealth and power.” 

“It’s hard to imagine that there is still uncharted territory in the history of the New World’s discovery,” writes Booklist in another review. “But Hunter indeed sails unsullied waters, offering an intriguing and surprising new twist on the old subject.”  

At 52, why has Hunter decided to do his PhD at 91��ɫ? Out of school for 30 years, this father of three grown children has a BA in art and art history from McMaster University. But when history professor Carolyn Podruchny, who’d read God’s Mercies, encouraged him to do doctoral studies, he decided to do it. His body of work could count as his prerequisite.�� 

Hunter’s dissertation is “Cryptohistory, Race and Nationalism: Exploring the Fringe of Discovery Narratives”. When researching his books on North American explorers, he came across theories that North America had been visited and colonized by a variety of Bronze Age and early medieval Europeans before Columbus. For evidence, theorists pointed to native petroglyphs.�� 

The prevailing assumption was indigenous peoples “were too stupid to have carved these things,” says Hunter. “The most extreme form of this,” he points out, “is the 'Chariots of the Gods' theory: historic peoples were so backward that the achievements they left behind in the archeological record must have been produced by visitors from outer space.” 

Hunter aims to show that such “arrival ideas advanced, however inadvertently, notions of Aryan supremacy while casting a white shadow over indigenous heritage.” He says such theories, however discredited, continue to be reiterated on TV, in books, over the Internet. “The result has been a fluorescence of cryptohistory, a shadowy, sometimes conspiracy-laden alternate version of mainstream history. It has flourished particularly in the historiography of North American exploration, with theories of pre-Columbian European arrivals that have been proliferating since the colonial period as foundation myths supported by immigrant populations.

"While such theorizing is usually dismissed by mainstream historians as “crank” amateurism, it should not go ignored,” he insists. Perpetuating such approaches to history “ultimately serves agendas of race, culture and nationalism” and “fuels ideas that indigenous peoples do not deserve their treaty rights.”

By Martha Tancock, YFile contributing writer

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The annual prize, inaugurated in 1994 by the Association of Friends of the National Museum of Roman Art (Museo Nacional de Arte Romano), recognizes the contributions of individuals, academics and researchers who have expanded the knowledge of the historical, cultural and archeological heritage of the Roman world, in particular of the city of Mérida in Spain. It was presented to Edmondson at the museum's 25th-anniversary celebrations in September.

Above: Holding the award – a copy of a Roman bust of the Genius (Protective Spirit) of Augusta Emerita – are, from left, winner Jonathan Edmondson; María Angeles Albert León, Spain's director general of fine arts and cultural property; Trinidad Nogales Basarrate,  education and culture minister for Extremadura region; and a representative for Extremadura president José Antonio Monago Terraza.

Edmondson received the award for his research on the colony of Augusta Emerita and Roman Spain over the years while at 91��ɫ and for the fundamental contributions he made toward the study of Emeritan society and the structure of the former colony. He was also recognized for his “work in disseminating knowledge about the archeological heritage of Emerita across the world.”

Left: The awards ceremony inside the National Museum of Roman Art

“It’s really international recognition for my scholarship,” says Edmondson. “I’m the first English-speaking scholar who has won it.”

Through his research on Roman Spain, Edmondson has been instrumental in bringing the history, culture and archeology of the colony of Augusta Emerita in the region of Extremadura, one of 17 autonomous regions in Spain, to a world audience. When Edmondson first started studying Roman Spain, he was one of the few international scholars to do so. There had been much research on Roman Italy, France and Britain among others, but not Roman Spain, and not written in English.

Right: Jonathan Edmondson delivering his acceptance speech for the international prize, Protective Spirit of the Colony of Augusta Emerita, at the National Museum of Roman Art

It was the Roman province of Lusitania, overlapping both Portugal and Spain of which Augusta Emerita (modern Mérida) was the capital, that really piqued Edmondson’s attention as it had been mostly overlooked until then. He continues to be interested in the social, economic and cultural history of Mérida, from the military veterans who settled there and the city’s military importance to the study of family structures, marriage patterns, slavery and immigration.

“It’s a very rich city in terms of surviving evidence,” he says. "There are Roman houses, burial grounds, aqueducts and Roman roads – all of which were found while digging the foundations of the museum."

One of the things in his research that surprised him is that Mérida was a major centre for medical training. This Edmondson learned through a series of inscriptions about doctors, one of which told of a slave from another city (Olisipo, modern Lisbon) being sent to Mérida to be medically trained and another which detailed the slave’s journey back to Lisbon and his later importance there as a doctor.

Left: Rafael Mesa Hurtado, president of the Friends of the National Museum of Roman Art (and the first cousin of Toronto Raptor José Calderón) presents Jonathan Edmondson with a commemorative plaque

Edmondson has often been the first to publish Roman inscriptions from Mérida, of which there are more than 1,000 and still more being discovered. He began interpreting the inscriptions on tombstones and moved to study the style of funerary monuments and how they changed over time. He is now researching indigenous religion in Lusitania and the extent to which the Roman authorities allowed indigenous divinities to be worshipped.

Edmondson is the editor of Augustus (Edinburgh University Press, 2009), co-editor of Roman Dress and the Fabrics of Roman Culture (University of Toronto Press, 2008) and Flavius Jospephus and Flavian Rome (Oxford University Press, 2005), among others.��His monograph, Granite Funerary Stelae from Augusta Emerita, appeared in 2007. In 2002, he was elected a corresponding member of the Real Academia de la Historia of Spain and, in 2009, was made a fellow of the Royal Historical Society in London.

As winner of the Protective Spirit prize, Edmondson is in good company. Previous winners have included Walter Trillmich, former director of the German Archaeological Institute in Berlin; José María Blázquez, former professor of Roman archaeology at the Complutense University of Madrid; Pierre Gros, former professor of Roman archaeology at the Université d'Aix-en-Provence; and Rafael Moneo Vallés, a world-renowned architect who designed the National Museum of Roman Art.

By Sandra McLean, YFile writer

Republished courtesy of YFile– 91��ɫ’s daily e-bulletin.

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For the past 10 years, Cohen, a 91��ɫ lecturer and performer who specializes in Judeo-Spanish Sephardic songs, has been sorting and writing liner notes for Lomax’s Spanish recordings, made in 1952. Now she has received the first from the Library of Congress’s Kluge Center to prepare for publication his fieldwork diary of that year, a treasure trove of notes, photographs, local festival programs and other ephemera. Cohen believes the Spanish diary will be the first full diary of Lomax's to be published.

Right: Judith R. Cohen in 2009 in Riga, Latvia, where she gave a concert

Cohen travels to Spain to do her own fieldwork and research, and give concerts. While there, when she has time, she visits the villages Lomax recorded in.��Half a century later, she has recorded and interviewed many of the same singers and musicians – or their children and grandchildren – Lomax did.��This fellowship "is an opportunity to put all that work together," says Cohen.

was an American folklorist and ethnomusicologist who recorded thousands of folk songs and interviewed thousands of singers in the United States, Great Britain, Ireland, the Caribbean, Italy and Spain. In the 1950s, he was based in London where he edited the 18-volume Columbia World Library of Folk and Primitive Music. He died in 2002, at the age of 86.

Until recently, Lomax's recordings, films, photographs, manuscripts and research have been housed in the Association for Cultural Equity in New 91��ɫ City, overseen by his daughter, anthropologist Anna Lomax Wood. When Cohen visited the centre around 2000 to research Lomax’s Spanish recordings, Lomax Wood invited her to edit his Spanish collection. The Lomax archive is now housed in the American Folklife Center at the Library of Congress.

As editor of Lomax’s Spanish recordings, Cohen has written detailed notes – often with colleagues in each region of Spain – for CD collections of his recordings of dance tunes and ballads from Spanish regions – Aragón and València, Basque Country, Extremadura, Galicia, Ibiza and Formentera, and Mallorca – during the Franco regime. The , which sometimes run to 40 and 50 pages, are available on the Association for Cultural Equity website.

Meanwhile, more CDs of Lomax's Spanish recordings, edited by Cohen, are in the works. One on Asturias is coming out this month. And she's finished most of the notes and translations for CDs on of his recordings in Murcia, Castilla-Leon, La Mancha, Andalusia and Cantabria.

Cohen grew up in Montreal and became interested in traditional music while hitchhiking through the Balkans, Spain and elsewhere in the early 1970s. The English grad returned home and promptly earned an undergraduate degree in music, a master’s degree in medieval studies (her thesis was on women musicians in Christian, Muslim and Jewish communities in medieval Spain), a doctorate in ethnomusicology (her dissertation explored Judeo-Spanish song in Sephardic communities in Toronto and Montreal), and a teaching degree. One of the first scholars to specialize in the traditional music of the Sephardic diaspora (Spanish Jews expelled from Spain in 1492), Cohen traces her own roots not to Spain, but to Ashkenazi Jews from Lithuania and Latvia.

In 1990, Cohen began teaching at 91��ɫ. She has taught music history, Renaissance and medieval ensembles, world music surveys and the world music chorus.��She continues to carry out fieldwork in traditional music of Sephardic Jews around the Mediterranean and of Crypto-Jewish communities (Jews who resisted expulsion by hiding their religious identities) along the Portugal-Spain border.

Fluent in French, English, Spanish and Portuguese, and adept at several others, Cohen is also an accomplished musician who performs medieval music, as well as traditional Spanish, Portuguese, Sephardic, Balkan, Yiddish and French-Canadian songs. She sings with her daughter, flamenco singer and dancer Tamar Ilana Cohen Adams, and plays traditional hand percussion as well as the vielle (medieval fiddle), the oud (Middle Eastern lute) and recorders.

She has published many articles and book chapters, and recorded several CDs of Sephardic, medieval and related music. This summer, besides her work at the Library of Congress, she will be giving papers and concerts at conferences in Portugal, England, California, Newfoundland and Washington, DC.

Republished courtesy of YFile– 91��ɫ’s daily e-bulletin.

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Right: The poem "My Countryman" by José Salvador Cavero is written in Quechua in the book Lira Huamanguina, published in Ayacucho (Peru) in 1950

It is his interest in how Quechua has been reinvented throughout history, the country’s evolving language policy and the current state of bilingualism in Peru – a concept Canada also struggles with – that has earned Durston the , worth $25,000 in research funding. The prize is awarded annually to an outstanding new researcher. This is in addition to the three-year standard SSHRC research grant he received last year worth $60,000 for his project, “The Social History of Quechua Letters: Modern Peru, 1900-1975”.

Quechua’s written history dates back to the 16th century, when Spanish conquerors introduced the Roman alphabet and sought to convert the population to Christianity using indigenous language texts. “However, it is not until the start of the 20th century that we find written Quechua being used for a wide range of purposes,” says Durston. Intellectuals started writing plays, poetry, political propaganda, speeches, medical texts and newspaper and journal articles in Quechua to fuel national identity and nation-building by reaching a broader section of the population.

“Suddenly, we have this boom. New kinds of texts that haven’t appeared before start appearing,” says Durston. As Latin American countries moved away from Western influence, the rising middle class turned toward indigenous cultural traditions and developed an interest in the country’s indigenous language. “This was a high point of Latin American nationalism.” It’s also a period that has attracted little scholarly attention. “People today aren’t aware of the diversity and richness of what’s available.” Much of the material is housed in one library and is mostly forgotten.

Left: Alan Durston

One of the barriers preventing Quechua from becoming a more mainstream written language is its perceived association with the Incas. People think they have to write Quechua the way the Incas would have spoken it, but that’s absurd, says Durston. “Quechua is not just this fossil, this relic of the Incas; it’s a living language. You can write it the way people speak today.”

Quechua continues to be spoken by people not only in Peru, but Colombia, Ecuador, Bolivia and Argentina, and by many who wouldn’t consider themselves indigenous. In some parts of Peru it is spoken universally. But since the 1950s, production of literary material in Quechua has dropped significantly. Most people writing in Quechua today have little training in it as there is such a dearth of available written material to read, says Durston.

Although Quechua was given official language status in the 1970s, it wasn’t promoted, he says. Unlike in Canada where all road signs, food items, government forms, documents and the like are in both official languages, Quechua doesn’t appear next to Spanish anywhere. “It hasn’t really succeeded as a written language in politics or law.”

He hopes his research, however, will increase interest in the current stock of written Quechua material and in producing more. “I do think my research has the potential to help Quechua in Peru,” says Durston.

As part of his project, he plans to write a book in both Spanish and English about his research and develop an online archive of written Quechua material that will be available to anyone. He is the author of , which looks at the world of colonial Quechua culture through language.

By Sandra McLean, YFile writer

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On the surface, the ban was about animal welfare. But more than anything, it was about Catalonia asserting its identity as distinct from greater Spain.

“A Catalan nationalist movement emerged in the 1850s,” says Adrian Shubert, a historian in 91��ɫ’s Faculty of Liberal Arts & Professional Studies. “The Catalans saw themselves as more sophisticated, more European, [and] more advanced economically than the rest of the country.”

And the future, to the Catalans, was to be European, and being European meant no more bullfights. Bullfighting was a symbol of Spanish backwardness, of barbarity, a tradition unbecoming a progressive people…. Goya celebrated it in paintings. Federico Lorca, the poet, embraced it with verse. Lorca was executed during the Spanish Civil War, a bloody conflict that ended with the dictatorship of General Francisco Franco.

“Franco detested the Catalans,” Shubert says. “He saw them as separatists and a threat to the unity of the Fatherland.”

Under Franco, the Catalan language was banned in public, and banished from media. Nationalism went underground and wouldn't emerge again until after the general's death in 1975.

Almost four decades later, a new civil war is being waged in Spain, and the first casualty is bullfighting. The debate that ended the blood sport played out in Catalonia's legislature for several months. Biologists, veterinarians, philosophers, writers — bullfighters — all were invited to address the politicians before the crucial ballot was cast. And when the votes were tallied, bullfighting, and the Spain behind it, was defeated 68-55.

The complete article is available on the .

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, a professor in 91��ɫ’s School of Human Resource Management, is the lead researcher for a -funded study which involved interviewing 45 qualified immigrants in Canada, Spain and France. The study looked at the barriers to career development for qualified immigrants in each country, how they coped with them and whether they were able to overcome them.

“These are people who consciously made this decision to move to a new country and had the education and resources to do so,” says Zikic. “It’s a highly skilled group.”

Left: Jelena Zikic

The study is one of three in Zikic’s research project “Investigating Labour Market Experiences of Immigrant Professionals (IPs) in Canada, the Role of Personal and Organizational Barriers to Career Success in the Host Country”. An article based on the study, “Crossing National Boundaries: A Typology of Qualified Immigrants’ Career Orientations”, co-authored by Zikic, Jaime Bonache of the ESADE Business School in Spain and Jean-Luc Cerdin of the ESSEC Business School in France, has been published in the July issue of the .

In terms of experience in dealing with immigrants, Canada is considered the "country of immigrants", Spain is just beginning to get an influx of immigrants, and France falls somewhere in between, says Zikic. Despite the differences, what researchers found was that immigrants in each country faced similar significant barriers to the labour market, such as a lack of recognition for their foreign career training and experience, learning how to navigate the labour expectations of a new country, and difficulty creating new social networks and tapping into local resources to assist in finding a job.

“It is a very challenging journey that these people take. Getting work doesn’t happen overnight,” says Zikic. “A lot of these immigrants had great careers in their own country. They had to give up quite a bit. Many of them had a lot of status, friends, a network, and it all disappeared when they entered the host country.”

The study sought to understand the underlying causes of underemployment for qualified immigrants from professional backgrounds and how they managed physical and psychological mobility.

What they found was the subjective experiences of qualified immigrants were interdependent with the social, economic and cultural realities, such as the structure of local labour markets and the need to retrain. Older immigrants were often more resistant to retraining and re-education, believing they were too old. As a result, they were more disappointed with the experience and had less success in finding work in their field.

Those who embraced the new challenges, about 24 per cent of those interviewed, were extremely positive about career success in the new country, while the majority – 49 per cent – adapted to their new circumstances and were successful at either adapting their careers or crafting new ones, although many were in survival jobs. The adaptive group understood the reality of having to retrain or get more education and was prepared to deal with the circumstances. “They had this sort of future orientation; they knew good things would come eventually,” says Zikic. The remaining 27 per cent found the obstacles impossible to overcome as they often had psychological barriers as well, such as age or other constraining circumstances.

Immigrants used six strategies in finding work – maintaining motivation, managing identity, developing new credentials, developing local know-how, building a new social network and understanding career success – but again, how successful they were was dependent on whether they embraced, adapted or resisted the challenges.

“It’s incredible how much talent is searching for the right job and a lot of immigrants just give up,” says Zikic. “We often call this the brain waste; they’re underemployed.”

It is important when devising programs for immigrants to keep in mind the interplay between subjective experiences and the objective realities, she says. Most studies look at one or the other, but little has been done on how each affects the other, and more research is needed.

Zikic also notes that in Canada there is a need for more programs that offer occupation-specific mentoring to immigrants, such as The Mentoring Partnership available through the .

By Sandra McLean, YFile writer

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Scott, who is the director of Osgoode’s Jack & Mae Nathanson Centre on Transnational Human Rights, Crime & Security, has been awarded a 2010 Ikerbasque Fellowship by the Bacsque Foundation for Sience. The foundation is a granting agency established by the Government of the Basque Country in Spain in 2008 with the mission to consolidate the Basque Country as “a European point of reference for excellence in the field of research.”

Left: Craig Scott

The fellowship will support 12 months of personal research and collaboration with the Transnational Law Research Group of the University of Deusto in Bilbao, Spain. Scott will build on his existing scholarship pertaining to the civil liability aspects of corporate social responsibility in relation to human rights and environmental protection, as well as interact with Deusto’s Trans-Law Research Group to widen the scope of the group’s study of economic law.

Right: Stepan Wood

Wood, who is the coordinator of Osgoode's Juris Doctor-Master in Environmental Studies Joint Program and director of the Moot Court Program, has been awarded a Jean Monnet Fellowship at the Robert Schumann Centre for Advanced Studies at the European University Institute (EUI) in Florence, Italy.��Wood will complete a project titled “ISO 26000 and the Legitimation of Transnational Governance Authority in the Field of Corporate Social Responsibility” during his sabbatical next year.

Wood is the fifth Osgoode faculty member to have been chosen as a Jean Monnet Fellow at EUI, following Professors Michael Mandel, Craig Scott, Peer Zumbansen and Robert Wai.

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