Essay, Research Paper: Multiculturalism In Canada

Multiculturalism in Canada

Canada has long been called "The Mosaic", due to the fact that it is
made up of a varied mix of races, cultures and ethnicities. As more
and more immigrants come to Canada searching for a better life, the
population naturally becomes more diverse. This has, in turn, spun a
great debate over multiculturalism. Some of the issues under fire are
the political state's policies concerning multiculturalism, the attitudes
of Canadians around these policies, immigration, the global market,
and a central point is the education and how to present the material
in a way so as to offend the least amount of people. There are many
variations on these themes as will be discussed in this paper.

In the 1930's several educators called for programs of cultural
diversity that encouraged ethnic and minority students to study their
respective heritages. This is not a simple feat due to the fact that
there is much diversity within individual cultures. A look at the 1991
Canadian census shows that the population has changed more
noticeable in the last ten years than in any other time in the
twentieth century, with one out of four Canadians identifying
themselves as black, Hispanic, Asian, Pacific Islander, Metis or
Native. (Gould 1995: 198)

Most people, from educators to philosophers, agree that an important
first step in succe4ssfully joining multiple cultures is to develop an
understanding of each others background. However, the similarities
stip there. One problem is defining the tem "multiculturalism". When it
is looked at simply as meaning the existence of a culturally integrated
society, many people have no problems. However, when you go
beyond that and try to suggest a different way of arriving at theat
culturally integrated society, everyone seems to have a different
opinion on what will work.

Since education is at the root of the problem, it might be appropriate
to use an example in that context. In 1980, the American school,
Stanford University came up with a program - later known as the
"Stanford-style multicultural curriculum" which aimed to familiarize
students with traditions, philosophy, literature and history of the
West. The program consisted of fifteen required books by writers
such as Plato, Aristotle, Homer, Aquinas, Marx and Freud. By 1987, a
group called the Rainbow Coalition argued the fact that the books
were all written by DWEM's or Dead White European Males. They felt
that this type of teaching denied students the knowledge of
contributions by people of colour, women, and other oppressed
groups. In 1987, the faculty voted 39-4 to change the curriculum and
do away with the fifteen book requirement and the term "Western"
for the study of at least one non-European culture and proper
attention to be given to the issues of race and gender. (Gould 1995:
201).

Because Canadian University's also followed a similar plan, even
though this example took place in the United States it centered on
issues that effect multiculturalism in all North America. This debate
was very important because its publicity provided the grounds for the
argument that Canada is a pluralistic society and to study only one
people would not accurately portray what really makes up this
country.

Proponents of multicultural education argue that it offers students a
balanced appreciation and critique of other cultures as well as our
own. (Stotsky 1992:64) While it is common sense that one could not
have a true understanding of a subject by only possessing knowledge
of one side of it, this brings up the fact that there would never be
enough time in our current school year to equally cover the
contributions of each individual nationality. This leaves teachers with
two options. The first would be to lengthen the school year, which is
highly unlikely because of the political aspects of the situation. The
other choice is to modify the curriculum to only include what the
instructor (the school) feels are the most important contributions,
which again leaves them open for criticism from groups that feel they
are not being equally treated.

A national standard is out of the question because of the fact that
different parts of the country contain certain concentrations of
nationalities. An example of this is the high concentration of Asians in
British Columbia or Blacks in the East. Nonetheless, teachers are at
the top of the agenda when it comes to multiculturalism. They can do
the most for children during the early years of learning, when kids are
most impressionable. By engaging students in activities that follow
the lines of their multicultural curriculum, they can open young minds
while making learning fun.

In one first grade classroom in Vancouver, an inventive teacher used
the minority students to her advantage by making them her helpers
as she taught the rest of the class some Chinese words and customs.
This newly acquired vocabulary formed a common bond among the
children in their early years, an appropriate time for learning respect
and understanding. (Pyszkowski 1994: 154)

In order to give a well rounded multicultural discussion, as James
Banks explains, teachers need to let students know how knowledge
reflects the social, political and economic context in which it was
created. Knowledge explained by powerful groups in society differs
greatly from that of its less powerful counterparts. (Banks 1991:11)
For example, it should be pointed out how early Canadians are most
often called "pioneers" or "settlers" in social studies texts, while
foreigners are called "immigrants". They should realize that to
Natives, pioneers were actually the immigrants, but since the
"pioneers" later went on to write the textbooks, it is not usually
described that way. Another important aspect students need to
realize is that knowledge alone isn't enough to shape society. The
members themselves have to be willing to put forth the time and
effort and show an interest in shaping their society in order for it to
benefit all people.

There certainly is no easy answer to the problem of multicultural
education. Proponents will continue to argue the benefits that
unfortunately seem to be too far out of reach for our imperfect
society. The hard truth is that it is impossible for our public school
system to fairly cater to hundreds of nationalities that already exist,
let alone the hundreds more that are projected to arrive during the
next century. In order for us to live together in the same society, we
must sometimes be willing to overlook parts of our distant past in
exchange for a new hope in the future.

Our countries sense of nationalism and identity is based in our
attitudes toward multiculturalism. This is one thing that separates us
from the Americans or any other westernized country. In 1991 the
Department of Multiculturalism and Citizenship were contracted to
provide public opinion information that was to be used for developing
policy, public educations and communications initiatives. (N.S.R.
1991: 2)

The research objectives were to:

Study the values and view shared by Canadians on Canadian identity,
citizenship and ethnic diversity. To measure the degree of public
understanding, acceptance and support of the government's
multiculturalism policy and of the distinctive elements of that policy.
To establish the current character of public attitudes related to the
ethnocultural diversity, racial discrimination and multiculturalism
policies, as well as their role in Canadian nation building. To identify
the key demographic, social and psycho-social factors which have an
impact on perceptions of citizenship, multiculturalism and race
relations within Canada...and to identify the thrusts for long-term
public education initiatives in support of the government's
multiculturalism policies. (N.S.R. 1991:3)

The survey found high levels of Canadian values and identity. 89% of
those surveyed identified with being Canadian while only 6% did not.
Six in ten described a "deep emotional attachment to Canada" and
95% believe they can be proud of being a citizen as well as being
proud of their ancestry at the same time.

There is much ethnic diversity in Canada and there are four out of
five citizens that live in neighborhoods with some or many persons of
different ethnic or racial backgrounds. In fact, 40% of people
surveyed said they have family members of different ethnic or racial
backgrounds. 79% said they believed "multiculturalism is vital to
uniting Canada and 90% believed that promoting equality among
Canadians of all origins regardless of racial or ethnic origin was
important. (N.S.R. 1991:26)

One of the biggest steps forward in achieving a ethnically diverse
country is the Canadian Multiculturalism Act. It was passed
unanimously by the Parliament of Canada in 1988. The Preamble
declares that its aim is to preserve and enhance multiculturalism by
promoting the recognition of Canada's ethnocultural diversity:

...the Government of Canada recognizes the diversity of Canadians as
regards...national or ethnic origin, colour and religion, as a
fundamental characteristic of Canadian society, and its committed to
a policy of multiculturalism designed to preserve and enhance the
multicultural heritage of Canadians while working to achieve the
equality of all Canadians in the economic, social, cultural and political
life of Canada...(C.M.A. 1988:3)

Our growing ethnocultural diversity requires making certain
adjustments to ensure that all Canadians can participate fully in our
society. The policy enables the integration of minority Canadians
while encouraging our institutions to remove discriminatory barriers.
(Blackman 1993: 29)

On similar lines with the Multicultural Act is the Employment Equity
Act because both involve dealing with minorities. The Employment
Equity Act was proclaimed in 1986 to achieve equity in employment.
Employers covered by this Act must ensure that members of four
general groups achieve equitable representation and participation in
the work force. These four groups are women, Aboriginal people,
persons with disabilities and members of visible minorities. This
concern with members of visible minority groups and Aboriginal
people, among the other groups, means that the Employment Equity
Act also arises from the fact of Canada as a multicultural society.
Both policies seek to gain the commitment of federal institutions to
employ, manage and serve all Canadians fairly and equally. This, too,
may account for some of the confusion. However, there are several
important distinctions between the policies: Employment Equity
focuses on the workplace, whereas multiculturalism policy, which has
strong social, cultural, political and economic dimensions, has a wider
scope and focuses on the whole of society.

Multiculturalism addresses all Canadians, not just ethnocultural
communities. Employment Equity focuses on four designated groups:
women, Aboriginal people, persons with disabilities and members of
visible minorities. Employment Equity has an enforcement or
regulatory aspect. Thus organizations that do not comply with its
provisions can be penalized. Multiculturalism policy, on the other
hand, is persuasive and has a political accountability mechanism,
which is the annual report on implementation that is tabled before a
House of Commons committee. (Blackman 1993: 105)

The government has a broad frame-work of Acts, Bills and
Amendments that each draw strength from the others. The preamble
of the C.M.A. puts the act within the middle of this broad
frame-work. Some of the other pieces of legislation and policy that
the C.M.A. draws upon are:

The Citizen Act (1947)
The Universal Declaration of Human Rights (1948)
The Canadian Bill of Rights (1960)
International Convention on the Eliminations of All Forms of Racial
Discrimination (1969)
The International Covenant on Economic, Social and Cultural Rights
(1976)
The Canadian Human Rights Act (1977)
The Official Languages Act (1969, Rev. 1988)
The Canadian Charter of Rights and Freedoms (1982). (Blackman
1993:144)

Because the C.M.A. is so enmeshed in the legislation of Canada its
value is felt all throughout the country.

There are over one-hundred and twenty organizations and groups
involved in the C.M.A. from "Agriculture and Agri-Food Canada" to the
"Western Grain Transport Office". Another reason why the Act is such
a part of Canada is, in 1994 and 1995, many small institutions and
businesses:

Stated support for the policy and its objectives,
Distributed a statement on multiculturalism to the staff,
Consulted with representatives of ethnocultural and visible minority
groups,
Encouraged members of ethnocultural and visible minority groups to
apply for employment, and
Represented Canada's ethnocultural diversity in publications.
(Savisky 1996: 40)

Because of the support from the private, public and business factions
the policies that surround multiculturalism in Canada have a strength
directly associated with the population of the country.

This relates to the economic dimension of multiculturalism. In 1961,
90% of all immigrants to Canada came from Europe. By the 1980's,
Europeans constituted only about 25% of immigrants, most coming
from East of South Asia, the Middle East or the Caribbean. (Statistics
Canada 1991:5) This makes Canada's net worth as a country even
greater.

For example, the ethnocultural communities possess linguistic skills,
cross-cultural business expertise, and natural trade links with foreign
markets. They are able to give companies insights into foreign
business practices, translation assistance and give detailed
information to assist in market penetration. (Minister of Supply
1993:3).

As well, these communities act a s abridge to the same ethnic group
in other countries. China is a prime example of this. The Canadian
Chinese population has extensive contacts with Chinese groups
scattered throughout the countries of South-east Asia. Canada's
Chinese and Taiwanese communities provide links to the markets of
Taiwan, Hong Kong, Malaysia and Singapore as well as China itself.

Commercial opportunities arising from diversity can also be very
important in giving Canadian investment activities promotion. In the
global economy, trade and investment complement each other.
Companies pursue partnerships as a foundation for enhancing trading
activities. In the government book, Directory of Canadian
Ethnocultural and Bilateral Business Organizations written for the
Minister of Supply and Services it says the following:

Canada is a multicultural country. This diversity can be of decisive
advantage in today's highly competitive international business
environment. Through their energy, entrepreneurship, linguistic skills
and cultural perspectives, Canada's ethnocultural communities
constitute significant force in the business life of this country...the
economic advantages that diversity offers Canadian society by
facilitating contact, networking and cooperation. (1993:1)



Helping these diverse communities is the Business Development Bank
of Canada (BDB). It is in constant contact with ethnocultural
communities through its 78 branches across Canada. Since it
operates on a cost-recovery basis, the BDB keeps close ties with
minority organizations that help to sponsor many aspects of its work.

Many BDB publications are available in non-official
languages-�especially when it helps entrepreneurs to learn about the
assistance that they can get to start or expand their own
businesses. New Canadians: A Guide to Starting a New Business is a
30-page booklet that is available in Chinese and Spanish. It focuses
on new Canadians, but it also addresses established members of
ethnocultural communities. (Savisky 1996: 45) Another part of
Canada's government that uses the multiculturalism of Canada as a
resource is Revenue Canada.

Revenue Canada integrated the multiculturalism policy objectives in
both its services and operations. Integrating our ethnocultural
diversity into Canada's mainstream is an integral and evolving part of
the organization's operations. In 1994-95, Revenue Canada kept in
close contact with various ethnocultural organizations. They are
often consulted for advice on the services provided to their
communities, and on the departmental publications to ensure that
they reflect Canada's ethnocultural diversity. As a result, for
instance, this year's Tax Guide has used names as examples that are
neither French nor English.

Language is vital to the everyday business of Revenue Canada,
especially during the tax season. The department relies on the special
language skills and cultural understanding of employees who
voluntarily help taxpayers of various backgrounds to deal with the
department, especially about revenue collection. A directory of
language skills, which it has established, is kept up-to-date for such
purposes. At certain times of the year, for instance, the Toronto
North Tax Services Office can provide services in 36 non-official
languages, in person and by phone. (Savisky, 1996:108)

Because of the increased awareness to multiculturalism and the
diversity of Canadian demographics the effective utilization of these
resources depends on the running a smooth government and
domestic marketplace. The need to manage this diversity becomes
more urgent when, by the end of the century, 80% of all new
entrants into the Canadian workplace will be women, immigrants,
visible minorities and aboriginals. The labour force will be growing less
quickly (Minister of Supply 1993:9) and thus the labour power will
begin to leave the family. Companies will have to pay special
attention to the needs of the labour pool if they are to attract and
hire the best qualified people. The largest corporations in Canada
have already responded to this reality by introducing programs that
handle stereotypes, biases and barriers in the interests of producing
a better workplace. (Minister of Supply 1993:5)



One of the last aspects of multiculturalism in Canada immigration
itself. Much of the government policies concerning culture and the
Canadian mosaic involve this topic in one form or another as is it is
impossible to have diverse ethnic population without it.

The history of immigration in our country is not a proud one. The
policies regarding foreigners not of European origin have been harsh in
the past. In 1885, the Canadian passed the Chinese Immigration Act
due to growing anti-Chinese sentiments. The Manitoba Free Press
wrote in an editorial on July 2, 1885, the following warning for the
government:

If something is not done speedily it will be too late to consider
whether the Pacific Province shall be given up to the Chinese or not.
They will have solved the question by taking complete possession of
it. The Celestial wave may be expected to roll eastward. The channel
for it will have been cut by the Canadian Pacific Railway through the
Rockies. Ten times more people than Canada now holds could be
poured in on us from the teeming soil of China without being missed
from that land.

(Con, 1982:57)

More than one-hundred years later the sentiments toward the
Chinese have changed drastically. Where one time there was a
"head-tax" on Chinese immigration and only two to three-thousand
were allowed in to Canada a year. Now, over the course of ten years
from 1981-1991 over 173,000 Chinese immigrated to Canada. Making
the Chinese people the number one source of immigration to Canada
in the world. (Statistics Canada 1994: 7)

Canada's new immigration involves the Multiculturalism Act and all the
support that goes along with it. Citizenship and Immigration Canada
(CIC) spent several months during 1994-95 in Canada-wide
consultations on our future immigration policy. The campaign sparked
an unparalleled national debate about some domestic and
international challenges

that Canada faces, and the role that CIC should play. Among other
things, decisions about the total levels of each immigration category
were influenced by the opinions that were expressed.

All CIC's operational courses include some training in ethnocultural
diversity. In addition, about 500 employees at CIC received
cross-cultural awareness training in 1994-95. Given the nature of its
programs, this training is integral to most officers' work-related
learning. This is especially true for people who deal directly with the
public, which includes immigration officers, citizenship officers,
investigators, escort and removal officers, and case-presenting
officers. (Savisky 1996: 97)

CIC's Settlement Branch funds a number of organizations across
Canada to deliver services to newcomers on its behalf. This includes
second-language training and the production of settlement
aids-�such as life-skills courses that might involve learning

about good shopping techniques, job skills and appropriate winter
clothing, etc. Many ethnocultural ly diverse people are generally on
the staff of these immigrant-serving organizations. Among many
others, these include: Ottawa's Catholic Immigration Centre; the
Association for New Canadians in St. John's, Newfoundland; the
Metropolitan Immigrant Settlement Association of Halifax; and
Regina's Open Door Society. (Savisky 1996:103)

All of these groups and legislated organizations help smooth the
process of immigration into Canada. Each policy of multiculturalism
and amendment to government law creates a more judicial
atmosphere in which to inspect the mosaic that is Canada.

CONCLUSION

Multiculturalism is a varied term in Canada. There are many facets of
this concept; education, the attitudes of Canadians, the official
policy, the economic dimensions and finally the question of
immigration. Each facet has been laid out in the preceding essay. In a
nation that's growth rate is 50% made up of immigration from other
countries, multiculturalism has a lot of meaning. Canada has always
been a diverse country stressing the mosaic rather than the American
ideal of the "Melting Pot". Diversity builds strength, but it also can be
hard to manage given the hate that sometime results when
inter-racial communities are mixed.

The Canadian governments of past histories have made mistakes and
passed unfair laws and legislation that has added fuel to the fire for