Northern Spirits: A Social History of Alcohol in Canada, 2nd edition, by Reginald G. Smart and Alan C. Ogborne (Toronto: Addiction Research Foundation/Center for Addiction and Mental Health, 1996), 262 pp., $24.95 CAD (paper only). Reginald G. Smart and Alan C. Ogborne have updated Northern Spirits, their short and useful overview of alcohol use, control and treatment in Canada, first published in 1986. In a thoughtful, coherent introduction, Robin Room sets out the major themes of the study: that throughout Canadian history, drinkers and those around them have struggled with preventing or controlling [the social and health] costs associated with drink. Following Prohibition, Canadian federal and provincial governments attempted to reduce alcohol-related problems through (i) the criminal law and regulations to enforce situational prohibitions-e.g., drunk driving; (ii) provision of treatment for alcoholism and related problems; and (iii) an alcohol control system-the Canadian model-- using a high price structure, provincial monopoly of wholesaling and retailing, and a strict licensing system for restaurants, bars and other drinking establishments. (pp. xii-xiii) Northern Spirits synthesizes a great deal of the literature in a readable, albeit staccato, style. The first three chapters provide a historical overview that covers the high points but is occasionally patchy-the chapter on pioneer drinking, for example, focuses too much on Upper Canada when there is material available on the Maritimes and Quebec. An interesting subsection on pre-Confederation lumbering and railway camps, which established dry belts often ignored by bootleggers, finds resonance in later (usually failed) attempts at local option and prohibition on native reserves. Some of the comments concerning ethnic groups' support of temperance are rather ludicrous. Why would it be surprising that the Women's Christian Temperance Union (WCTU), an outgrowth of evangelical Protestantism, found few if any members among Catholics and Jews? (p. 20) A more interesting point would have been the spread of temperance values to parallel religious societies. Furthermore, the work of the WCTU was not always positive. The failure to entice Eastern European immigrants is blamed upon unsuitable materials and speakers, but surely stronger language could be used concerning the nativist and racist views and writings of many of its members. (p. 34) Similarly, the last photograph from 1916, labeled simply Carrying a keg home during Prohibition-1916 Toronto, cries out for further analysis, particularly since the store from which the drinker apparently emerged displays a large sign in Yiddish. The anti-Semitic nature of this photograph speaks well to the racist overtones of much of the movement, an issue that should have been addressed. The section on anti-temperance, primarily derived from Barron's work, is interesting, and offers an area for further study. …
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