Reterritorialising Canada: Arctic ice’s liquid modernity and the imagining of a Canadian archipelago

Studying mobile actor networks of moving people, objects, images, and discourses, in conjunction with changing time-spaces, offers a unique opportunity to understand important, and yet relatively neglected, “relational material” dynamics of mobility. A key example of this phenomenon is the recontinentalization of Canada amidst dramatically changing articulations of the meanings and boundaries of the Canadian land-ice- ocean mass. A notable reason why Canada is being re-articulated in current times is the extensiveness of Arctic thawing. The reconfiguration of space and “motility” options in the Arctic constitutes an example of how “materiality and sociality produce themselves together.” In this paper we examine the possibilities and risks connected to this recontinentalization of Canada’s North. In exploring the past, present, and immediate future of this setting, we advance the paradigmatic view that Canada’s changing Arctic is the key element in a process of transformation of Canada into a peninsular body encompassed within a larger archipelagic entity: a place more intimately attuned to its immense (and growing) coastal and insular routes.

Laïcité is what Laïcité does: Rethinking the French cult controversy

France’s distinctive reaction towards “cults” is generally described as a result of laïcité’s consubstantial problems with religious diversity. The aim of this article is to present an alternative way of thinking about the French cult controversy and, ultimately, about the concept of “laïcité” as an explanatory framework for France’s response to religious diversity. It draws on empirical data to look at how notions such as “laïcité” and “cults” are used in official discourses and translated into administrative practice. This approach will underline that laïcité is not a driving force that predetermines a unilateral response to “cults”, but that laïcité is as laïcité does, in other words a highly claimed and contested value, reflecting divergent political and administrative approaches of the cult phenomenon. The framework “laïcité versus religious diversity” is also undermined by another crucial observation. While it sees the cult controversy as primarily a religious issue, it seems that the recent revitalisation of the combat against “cults” was made possible by its partial dissociation from the religious sphere and its extension to a wide range of practices and new areas.