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