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Beginning in the last days of the First World War, with the introduction of nationwide conscription (a measure that was extremely unpopular in Quebec), and pressing on to the outbreak of the Second World War, Two Solitudes tries to offer a panorama of Quebec's culture and politics. The first half of Two Solitudes transpires in the imaginary parish of Saint-Marc-des-Érables, an insular farming region down the river from Montreal, in which life has changed little since the 18th century. The two pillars of the community, Athanase Tallard and Father Beaubien, are engaged in an escalating struggle over the parish's future. Tallard is keen to bring in English-Canadian money and industrial development, while Father Beaubien simply wants things to remain as they are. Eventually, MacLennan turns his attention to Montreal, and to the challenges faced by the following generation. The urban sections of Two Solitudes have rightly been faulted for being contrived and unsympathetic. Nonetheless, they are essential to MacLennan's agenda, which seems to propose a fledgling version of Canada's contemporary cosmopolitanism instead of a blind, ethnically limited nationalism.
Two Solitudes is far from being a great work of fiction--it can be hokey, preachy, heavy-handed, trite, and dated--but it is both an entertaining human story and a knowing political novel, only slightly marred by MacLennan's over-idealistic nationalism. The Canada that MacLennan presents, a country in which a citizen is either French-Canadian or English-Canadian (or a rare hybrid) never really existed, but the political climate prompted by this illusion is still with us. MacLennan's novel is one of the most sympathetic (and readable) literary chronicles of the tensions and misunderstandings that gave birth to modern Quebec. --Jack Illingworth
412 pages, Paperback
First published January 1, 1945
My ineffable Quebec, my love
“Does it feel funny belonging to both races?”
“Well, it makes it impossible to be enthusiastic about the prejudices of either of them, and that can be uncomfortable sometimes."
“Well, Captain”, Athanase said slowly, “this is just like any other parish in Quebec. The priest keeps a tight hold. Myself, I’m Catholic. Bur I still think the priests hold the people too tightly (…) Here the Church and the people are almost one and the same thing, and the Church is more than any individual priest’s idea of it.”
In that autumn of 1939 the countryside in Canada had never seemed more tranquil. There was golden weather. In Nova Scotia and New Brunswick the moose came out of the forests on October nights and stood in silhouette against the moon-paths that crossed solitary lakes. In Ontario people looked across the water from their old river-towns, and seeing the lights of moving cars in the United States, remembered again that they lived on a frontier that was more a link than a division. On the prairies the combines rolled up the wheat, increasing the surplus in the granaries until it was hard to believe there were enough human mouths in the world to eat it all. In British Columbia the logs came down the rivers; people separated by mountains, plains and an ocean remembered English hamlets, pictured them under bombs, themselves islanded between snow-peaks and the Pacific. The Saint Lawrence, flowing past the old parishes, enfolding the Île d’Orléans and broadening out in the sweep to Tadoussac, passed in sight of forests that flamed with the autumn of 1939: scarlet of rock maples, gold of beeches, heavy green of spruce and fir. Only in the far north on the tundra was the usual process of life abruptly fractured. Prospectors hearing on their portable radios that the world they had left was at war could stand the solitude no longer; they broke camp, walked or paddled hundreds of miles southward, were flown out by bush-pilots, appeared before recruiting stations in Edmonton, Battleford, Brandon, in the nearest organized towns they could find, and faded into the army.