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Historicizing Multiculturalism and Interculturalism in Richmond

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Historicizing Multiculturalism and Interculturalism in Richmond Historicizing Multiculturalism and Interculturalism in Richmond LEE BLANDING LANGARA COLLEGE & XSPACE LEARNING Personal background Immigrant to Canada at age 14 BA in Canadian Studies Further studies in Canadian history PhD dissertation on the history of Canadian multiculturalism policy Part time lecturer at Langara College in Interdisciplinary Studies Full time director at an educational startup that serves ELL and International Students Today’s objectives ‘Unpack’ the history of ‘multiculturalism’ Explore the development of terminology Discuss the applicability of concepts and terminology to the Richmond context Group activity Instructions: Do not use your smartphones or computers (I know it’s tough!) Take one minute to answer the following question in a word, number, phrase, or even a few sentences: “When did Canada become multicultural?” Expected answers: Dates: 1971; 1982, 1988….. Immigration: late-19th century, 1960s…. “We’ve always been multicultural….” “We’ve never been multicultural….” “Depends who you talk to….” “When did Canada become multicultural?” Did he mean “multi-ethnic,” or “many-cultured”? Did he mean “officially multicultural”? Was it a trick question? Is there a right answer? Will I be judged? Am I being insensitive if I give the wrong answer? Answer=Question The kinds of questions we ask in some ways determine our answers! “Multicultural” is usually not used in the same way as “multiculturalism”: “Immigration and migration patterns continue to evolve, with many former “culturally homogenous” countries becoming increasingly multicultural.” • THE OXFORD HANDBOOK OF MULTICULTURAL IDENTITY Contested terms The way that we think about words and concepts has a lot to do with which generation we were born in, where we went to school, which country we are originally from, and a myriad of other factors Words and phrases like “multiculturalism,” “multicultural,” “interculturalism,” “diversity,” “unity in diversity,” “third force,” etc. are contested terms An historian’s answer We should place “multiculturalism” in its historical context “Multiculturalism” arose in the 1960s at the same time as the term “multicultural”; primarily as a reaction to “bilingualism and biculturalism” How we use this term today has evolved dramatically since 1971 “The mosaic” Before we began to use the term “multiculturalism,” some spoke of Canada as “a mosaic” Likely first used by Victoria Hayward (1922), but popularized by John Murray Gibbon after 1926 Gibbon arranged the first “folk festivals” of song and dance in co-operation with the Canadian Pacific Railway “Multiculturalism” First recorded uses I could find: The President of the Vancouver (Jewish) Peretz School, Dr. Harry Winrob, spoke of Canada having a “multi-cultural pattern” during an annual concert in 1957 A.J. Arnold wrote in the Jewish Western Bulletin that Jewish Canadians could contribute “to the development of a multi- cultural pattern of Canadian life.” Political change “In many ways, multiculturalism in Canada is a new name for an old activity, namely the long-standing efforts of the federal Citizenship Branch to encourage harmonious community relations in Canadian cities and to protect and assist ethnic groups.” Citizenship Branch 1942: Creation of the Nationalities Branch of the Department of National War Services 1945: Renamed the “Citizenship Branch” (within the Dept. of the Secretary of State); 1950-1966: Citizenship Branch housed within the Department of Citizenship and Immigration Immigration v. multiculturalism Immigration Branch of the Department of Citizenship and Immigration looked after…..immigration Citizenship Branch of the DCI “was devoted to education and liaison” This separation of immigration policy and bureaucracy and what might be termed “multiculturalism” policy and bureaucracy has been the case since the 1950s No direct relationship between immigration and multiculturalism Integration Made up of a young generation of civil servants trained in the social sciences; wanted to make Canada a better place Concerned with integrating immigrants, ethnic minority communities (second or third-generation Canadians), and even Indigenous Peoples into Canadian society Recent historical work by Will Langford, Franca Iacovetta and Heidi Bohaker, and others has shown that Indigenous Peoples were seen as in need of “integration” “Gatekeepers” Iacovetta has called this generation of activists, civil servants, etc. “gatekeepers” Concerned that immigrants were bringing “communistic” ideas with them Parallels with modern worries about immigrants “importing” radical ideologies Proto-multiculturalism Beginning to see Canada as more “diverse”: “The population of Canada is an assorted package with ingredients of many varieties. Since the war, over a million immigrants have come from some 40 different countries. About 30 per cent have been of British origin; the remainder have come from other lands. Thus, in addition to Canadians of French and British cultural traditions, we have many people with other cultural backgrounds. This calls for understanding and co- operation between the people of the various ethnic groups so that we may live together in harmony, and so that everyone can make his best contribution to the country.” Brussels World Expo, 1958 the first world’s fair of the Cold War an opportunity to emphasize Canada’s newfound commitment to integration, rather than assimilation “Canada stands in the middle way, so as to prevent too great expectations on the part of prospective immigrants.” “Two basic cultures” Two dominant cultures “A unique characteristic of Canadian life is diversity” “The “melting pot” concept of complete conformity is not acceptable to Canadians. Instead, individuals and groups are encouraged to contribute from their cultural heritage and traditions to the enrichment of Canadian life” Bicultural and multicultural Official government position in the late 1950s: Canada is essentially bicultural Quebec is the home of French-Canadians, the only place where they can survive Canada has two major societal cultures, but is enriched by other cultures Quiet Revolution Election of Premier Jean Lesage in 1960: Seen as the “actual” beginning of the Quiet Revolution Reorients the public discussion toward “biculturalism” and a focus on French Canada Election of Lester Pearson in 1963: Promised a Royal Commission on Bilingualism and Biculturalism Royal Commission The Royal Commission on Bilingualism and Biculturalism (1963-1970) Terms of reference: “…inquire into and report upon the existing state of bilingualism and biculturalism in Canada and to recommend what steps should be taken to develop the Canadian Confederation on the basis of an equal partnership between the two founding races, taking into account the contribution made by the other ethnic groups to the cultural enrichment of Canada and the measures that should be taken to safeguard that contribution.” Biculturalism Commission wanted to ensure that “the two cultures possessed the required institutions” to preserve their cultures Wanted to see if French Canadians “were adequately represented in public organizations, and whether the members of these organizations have the ability to preserve and express their cultures.” Presupposed that there were two major linguistic and cultural communities that required public institutions in order to reflect and maintain their status. Ethnic minority communities react Sense of grievance around the idea of “biculturalism” Less complaints about “bilingualism” Formation and mobilization of political organizations “Members of Canadian League for Ukraine’s Liberation at Bi-Bi talks.” Ethnic mobilization A few attempts made to organize ethnic minority groups Mostly unsuccessful Institute of the Canadian Ethnic Mosaic Confederation Hoped “to become the rallying centre of representatives of all ethnic groups” Briefs to the Commission: The National Federation of Canadian University Students (NFCUS): “any reference to other cultural groups should be made only with respect to either the French or the English cultural groups as is implicit in the name of this Commission.” Société-Saint-Jean Baptiste de Montréal: “Don’t repeat the unfortunate adventure of the tower of Babel.” Pierre Trudeau (then a law professor): “bilingual [and] multi-ethnic.” Ukrainian Professional and Businessmen’s Club “Canadian Ukrainian citizens feel that they are too a founding race since to a large extent it was the Ukrainians that did the work of building the railways, and it was the Ukrainians who found these settlements in the most inaccessible parts of Western Canada. Our ancestors did not move into a neatly ploughed prairie but opened up the backwoods. It is largely from their efforts and the efforts of other Canadians that the Canadian wilderness was transformed into the Canadian bread basket of the world.” Take away points Ukrainian and Polish organizations and individuals formed the largest contingents aside from French Canadians Profound misunderstanding between French Canadians and ethnic minority communities about the meaning of “biculturalism.” French-Canadians: Biculturalism = French-English biculturalism/bilingualism (the reality in Quebec) Ethnic minority communities: Biculturalism = English or French + minority languages/cultures (the reality in Western Canada) Exchange between Manoly Lupul and Pierre Trudeau, 1964 “Trudeau, of course, denied that there was anything artificial about the French and
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