Time is always on our minds and hands. It is a process of measurement, control, and habit that occurs naturally as well as artificially. Time is real and scientific, but also imagined and invented. Time keeps moving forward in one direction, however we have a habit of constantly looking back because it contains the past, and forward to the mystery of the future. The world is pre-occupied with time because it directly influences the ways of life. If time is on our side, we must acknowledge its natural rhythm and cyclical passage that forever brings on each new day. Time is change. We change with time.

In Seven Day Wonder, artist Claude Latour’s new media interactive work developed for Storm Spirits, the evolution of time is determined though its direct effect, as well as the strategies of globalization on the Algonkin First Nations reserve community Kitigan Zibi. The reserve was formerly known as the Desert River Indian Band located in northwestern Quebec beside the town of Maniwaki (meaning Mani=Mary Waki=Land or Land of Mary). Christianity penetrated Maniwaki and the reserve over 150 years ago, and was brought by the Reverend Oblate Fathers, who founded the mission in the heart of Algonkin territory. Through the religious settlement, forestry took root and an industry was created, drawing in the Irish, French and Scots. Although a harmonious cultural melding between the First Nation community and settlers contributed to the development of the town, changes to Algonkin traditional livelihood were inevitable.

Latour’s influence for Seven Day Wonder comes from his childhood memories. He remembers when he was a kid receiving the yearly calendar from the Education Council on the reserve. The presentation of the twelve month - seven day calendar was trilingual; firstly in English, Algonkin second, and French third. Elements of power, economy and faith at the time were straightforward and presented in that fashion. While the English and French revealed the common Western form of identifying days of the week and months through the foundations stemmed from Norse-Roman measure, the Algonkin language calendar was developed by the Oblates, who renamed the days to satisfy the imposition of and conversion to the Roman Catholic faith. These subtle yet tactful forms of colonial infringement led to an immediate deterioration of Algonkin culture and community values. The indigenous perspectives of time went unrecognized, and eliminated the seasonal rhythm, thirteen-month count, and cycle of ceremonies from the public sphere.

The twelve-month calendar came illustrated with old black and white photographs of days gone by. Latour recalls, “The earliest of some of these photos were taken by the Smithsonian Institute. As they passed through our territories, their lenses captured the spirits of our relations with their right hand, leaving behind a pictorial history of our community. With the left hand, they stole sacred bundles and other important artifacts and thus, taking our history and spirits with them,” leaving behind a legacy of loss, historicized as nostalgia.

Latour sets nostalgia aside and constructs an advent-like calendar in Seven Day Wonder to emphasize the impact of counting the days. Three rows of seven “hot” buttons are the forefront to a deep red background. Each row of buttons is identified by titles and images. The first row reads Norse-Roman, the second; Oblates Algonkins and third; McDonald’s. The Norse Roman buttons house images of the planetary system. The second row of buttons exhibit religious paintings from the18th century and images from prayer cards, and the third row is made up of seven McDonald’s restaurant food wrappers. By interacting, selecting and “clicking” on a button, a quick-time video is triggered and plays a recording that presents a narrative of the seven-day count.

For Seven Day Wonder, Latour directs noted Canadian journalist, author and filmmaker Boyce Richardson, who gives a straightforward interpretation of time as determined by the Norse Roman calendar. Latour’s enlisting of Richardson’s participation is clever and progressive because of Richardson’s concern towards the impact of globalization and his support and respect for aboriginal people. Latour also includes renowned spiritual leader and elder William Commanda, who provides the literal translation of the seven name days from Algonkin into English in the Oblates Algonkins calendar. Commanda has long been a force in the recuperation of traditional Algonkin culture and founder of the Circle of All Nations, a global eco-community. Latour incorporates the two leaders, Richardson and Commanda, as representatives of the community who know better. The two revered men are positioned uniquely as interpreters, yet they also provide a unique perspective and understand the ramifications of assimilation (religion, politics, language), globalization (industry) and encroachment (colonization) of all things native.

The third row in the Seven Day Wonder calendar is titled McDonald’s, and references the impact of the fast food giant upon society. Known for selling over one billion hamburgers, McDonald’s has as much control and power to set precedent to a contemporary interpretation of the days of the week. Saturday is Cheesburger day and Friday is Filet O’Fish day. While Cheeseburger day has nothing in common with the planet Saturn in the Norse Roman calendar, Filet O’Fish day observes its ties to Friday and the religious practice of refraining from eating red meat for its own economical reasons. The video component of the McDonalds calendar includes a few cows, chickens and fish animated with voice-over commentary about the impact of a monoculture fast food society.

Latour’s inclusion of McDonald’s also stems from a business deal made between the Kitigan Zibi Anishinabeg and the McDonald’s corporation. Funds from the sale of reserve land provided assistance to the community for the cost of their Supreme Court case of R. vs. Cote. The Algonkin community won the 1984 case that challenged hunting regulations and indigenous rights and was a major coup on behalf of First Nations across the country. However, the victory also led to the reality of forfeiting the portion of reserve land sold to McDonald’s. Latour sees the loss of land to McDonald’s as part of an ongoing form of invasion. He states, “Just over 150 years after the Oblates arrived, a new form of globalization had arrived and this one instead of trying to feed our souls, was now feeding a new generation lousy fast foods and at the same time just as the Oblates did, renamed the days after their corporation.”

In Seven Day Wonder, Latour identifies branding of the seven days calendar as a form of economic, political and social control has had a deep impact on all cultures, ignoring cultural distinction and natural progression on behalf of increasing corporate profits worldwide. Although the interactive calendar is fixed to global standards that have been accepted internationally, Latour is grateful that the Algonkin and other non-western cultures are not reliant upon a fixed count to witness the wonder of time going by.