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Canada was one of many countries where European Jews fleeing Nazi persecution sought asylum in the 1930s and 1940s. In previous years, new restrictions on immigration had been introduced and, like many countries during the period, Canada opted not adjust its policies in light of the tragic circumstances of European Jews. Historians have sought to understand the reasons for Canada's reluctance to welcome Jewish refugees, and whether anti-Semitism was a decisive influence. The Great Depression and increased hostility toward immigrants have been cited, but scholars have also pointed to a lack of empathy toward the persecution faced by Jews on the part of both politicians and the general population. Some have also noted a tense and radicalized international political climate, marked by the rise of communist and fascist ideologies, as a factor. In this way, anti-Semitism has come to be regarded as the key explanation for Canada's restrictive immigration policies. In addition, Quebec has been portrayed as having had an important influence on these policies, with French Canadians being depicted as hostile to the Jews, if not outright anti-Semites. While the opinions of many important actors have been studied, the words of the province's politicians have not been closely examined, in large part because the reconstituted debates of the Legislative Assembly of Quebec have only recently become available. What did Quebec politicians, who are often automatically cast as anti-Semitic, actually say and what positions did they take ? To answer this question, the article explores the discourse of Quebec politicians on Jewish refugees between 1938 and 1945. In light of the unique features of the Quebec context and with the help of a matrix for the analysis of racism and its terminology, a study of this discourse reveals a more complex picture than the historiography has sometimes painted.
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Nowhere in the Arab world have anxieties about social and cultural change been as intensely discussed as in Saudi Arabia, where the Salafi doctrine of Wahhabiyya at the heart of the Saudi system as a sacrosanct vision of authenticity grounded in cultural and religious purity and gender separation. The advent of « reality television » in the mid-2000s has activated these debates in the kingdom. Notably Star Academy, a popular Arabic-language reality show broadcast by the Lebanese Broadcasting Corporation (LBC) via satellite from Lebanon since December 2003 achieved record Saudi ratings and provoked an intense controversy in Saudi Arabia, emptying city streets and animating mosque sermons, opinion pages, and talk-shows. Elsewhere I have mapped how the show became the locus of a battle between Saudi radicals, conservatives and liberals. This article traces overlapping Saudi-Islamist discourses about television, including various rhetorics of censorship and critical engagement, drawing on a variety of primary texts, most centrally a widely circulated sermon titled Satan Academy by Shaykh Muhammad Saleh Al Munajjid. I focus on how public controversies about reality television has crystallized new episodes of long-standing debates.
Keywords: Kraidy, Arabie saoudite, modernité, authenticité, islam, téléréalité, Kraidy, Saudi Arabia, Modernity, Authenticity, Islam, Reality TV, Kraidy, Arabia saudita, modernidad, autenticidad, islam, tele-realidad
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