In Support of the Aspirations of Aboriginal Peoples

CANADIAN ETHNOCULTURAL COUNCIL CONSEIL ETHNOCULTUREL DU CANADA 251 Laurier Ave. W., Suite 1100, Ottawa. Ontario K1P5J6 • (613)230-3867 • Fax (613) 230-8051

IN SUPPORT OF THE ASPIRATIONS OF ABORIGINAL PEOPLES

Submission to The Royal Commission on Aboriginal Peoples

The Canadian Ethnocultural Council (CEC)

August 1993 ^ TABLE OF CONTENTS

SUMMARY OF RECOMMENDATIONS 2

INTRODUCTION 6

METHODOLOGY 6 I. Literature Search 7 II. Consultation with Member Organizations 7

BACKGROUND 8

Aboriginal People & Minorities 8

Canadian Aboriginal Communities 8

CURRENT CIRCUMSTANCES 10

LivinThe Legislativg Conditione Framewors k 110

CEC'S POSITION Brief Overview 11

SELF-GOVERNMENT 13

Time for Action 15

Experiences of Minorities in Canada 15

CommoTreaty ann dIssue Lans d Rights 196 Education 19 Racism and Discrimination 21 Women's Issues 24 Economic Development 24 Employment Inequity 25 Language and Culture 28 Health and Social Services 29 Services for Urban Natives 32 Justice 33 Housing 34 Common Concerns 35

CONCLUSION 36 SUMMARY OF RECOMMENDATIONS

RECOMMENDATION #1

The CEC endorses the recognition of the right to self-government on an urgent basis and calls for the matter to be settled in an appropriate manner with the federal government. The federal government must agree to the following:

I A recognition that Aboriginal Peoples have an "inherent right" to self- government; II The issue of self-government be given the highest priority and resolved as soon as possible; m The national Aboriginal organizations including Native Women of Canada (NWC) and heritary Chiefs be included at any future constitutional meetings of First Ministers;

RECOMMENDATION ft2

The CEC recommends that there must be a review of all federal and provincial laws affecting treaty rights and a bilateral process established between treaty nations and the Crown to interpret, define and implement treaties based on their original "spirit and intent".

The CEC further recommends the creation of fair and unbiased claims process independent of the Department of Indian Affairs and Northern Development and government in general. Such a process should be open to allow Aboriginal peoples to respond fully and adequate funding should be provided for claims preparation.

The CEC further recommends that the Trilateral Agreement for the Algonquins of Barriere Lake who are participating in economic and resource management decision making affecting their traditional lands be promoted and used as a model for future agreements.

RECOMMENDATION #3

The CEC recommends that depending on the local circumstances and needs, Aboriginal communities on reserves if they so desire, should be given authority for their own schools with a level of funding equal to what would be given to provincially-run school. And schools off-reserve with a significant Aboriginal student population should adopt a five-point equity plan similar to the one developed by the Saskatchewan Human Rights Commission.

The CEC also recommends that each and every native child should have the right to education and that the federal government should provide adequate funding for the construction of schools for native students. RECOMMENDATION H

The CEC recommends that the federal government place the highest priority on reducing racism and racial discrimination in Canada by launching a comprehensive anti-racism program. This should include public education campaign, stronger human rights legislation, reforms to make the Canadian Human Rights Commission more effective, the establishment of the Race Relations Foundation, reinstatement of the Court Challenges Program, expanded funding program to fund anti-racism projects and research and mechanisms to monitor hate crimes and racism.

RECOMMENDATION #5

The CEC recommends that Aboriginal leaders and the federal government should ensure that Aboriginal women are part of the decision-making process in any discussions that affect their communities.

RECOMMENDATION #6

The CEC recommends that the federal government develop a comprehensive economic development strategy in conjunction with Aboriginal groups and communities. Some key elements of such a strategy should include the establishment of Aboriginal financial institutions, more flexible economic development support programs, sharing of royalties for resource development on traditional lands, and the creation of small business incubators. There should be more support for economic development activities directed at urban areas, women and Metis.

RECOMMENDATION #7

The CEC strongly supports the recommendations of the Special Committee on the Review of the Employment Equity Act which asked the government to strengthen the Employment Equity Act to include enforceable action plans, timetables, goals and broadened to cover the federal public service, Federal Contractors Program, federal agencies, boards and commissions, armed forces, uniformed personnel of the RCMP, Parliament, federal political parties and all federal judicial and Governor in Council appointments. This includes a National Employment Equity Strategy which should be coordinated to include a public education campaign and partnerships with community organizations and assistance to employers and employees to support the implementation of employment equity.

3 ^RECOMMENDATION M

The CEC recommends that the Department of Supply and Services adopt a minority procurement policy to give a fair share of federal contracts to contractors owned by Aboriginal peoples as well as visible and ethnic minorities and that a directory of Aboriginal, visible and ethnic minority contractors and sub-contractors be developed and utilized to support this policy.

RECOMMENDATION #9

The CEC strongly recommends that the bill to establish the Aboriginal Language Foundation should be taken into serious consideration and rapid efforts should be made to establish the foundation as soon as possible.

The CEC recommends that funding for Aboriginal Communications Societies be restored and funding for training programs for Aboriginal journalists be restored as well.

RECOMMENDATION 110

The CEC recommends that Aboriginal communities on reserves be able to assume authority in developing health care systems based on Aboriginal traditions of personal responsibility and preventive health.

The CEC recommends that health care services for urban natives should be provided with native health care providers where possible and if not, health care providers with appropriate cross-cultural training.

The CEC recommends that there be adequate government funding for the establishment of alcohol and drug treatment centres with adequate staff of addictions counsellors and that per diem payments to Aboriginal agencies providing treatment must be equal to non-Aboriginal institutions as well as salary scales.

The CEC recommends that Health and Welfare provide funding for the development of cross-cultural training modules in family practice, nursing, psychiatry, psychology and social work. The CEC further recommends that Health and Welare and its provincial counterparts encourage all social, health, and mental health service agencies to adopt and promote employment equity programs and improve their hiring and promotion of Aboriginal as well as ethnic and visible minority staff.

RECOMMENDATION #11

The CEC recommends that the federal government provide adequate funding to Native Friendship Centres or similar agencies providing services to assist urban

4 natives to integrate into Canadian society particularly for youth. Where such agencies do not exist, funding should be provided to settlement agencies to provide such services. Service providers should given cross-cultural training to ensure they are sensitive to native culture and traditions.

RECOMMENDATION #12

The CEC supports Aboriginal peoples in their call for the creation of a parallel Aboriginal-controlled justice system which should be tailored to local circumstances and needs. There should be safeguards to ensure that the concerns of Aboriginal women are taken into account.

RECOMMENDATION #13

The CEC recommends that the federal government take steps to alleviate the housing shortage in many Aboriginal communities and to ensure that housing standards are satisfactory and rent-to-income scales more realistic for Aboriginal communities.

5 INTRODUCTION

This submission is prepared for the Royal Commission on Aboriginal Peoples (RCAP) by the Canadian Ethnocultural Council (CEC), a non-profit coalition of 38 national groups representing 2000 local and regional organizations across the country (Please see Apendix A). The CEC would like to recognize the commemoration of the United Nations International Year of the World's Indigenous Peoples: a year to develop partnerships and support for the Aboriginal peoples who have struggled to affirm their rights and have suffered years of systemic abuse and inequality all around the world.

In preparation of this submission, the CEC held consultations with its member organizations from March to June, 1993 to fulfill the following objectives:

I. To sensitize its members to the issues of concern to Aboriginal Peoples; II. To develop an understanding of those issues; III. To seek solutions to those issues from the ethnic minority perspective; and IV. To develop strategies for a mutually self-supportive relationship.

This submission will therefore, serve two purposes:

I. To provide ethnic minority perspective to the Royal Commission on Aboriginal Peoples on the ongoing consultations on Aboriginal issues; and II. To provide a report of research and consultations undertaken with ethnic minority constituencies of the Canadian Ethnocultural Council and to the RCAP.

During the research and consultations of this project, the CEC discovered that generally, the CEC's membership was concerned about the issues and supportive of the aspirations of the Aboriginal peoples of Canada. They are generally aware of the the struggle of the Aboriginal peoples to regain their dignity, their land and control over the political, social, economic and cultural life of their communities. Ethnic and visible minorities also understand that government policies and programs towards native peoples must be changed if they are ever to break out of the tragic cycle of dependency, poverty and self-destruction that many Aboriginal people find themselves in.

Ethnic and visible minorities have also faced racism and discrimination due to government policies and from society in general which has prevented many from full participation in the Canadian society. It is because of this commonality of experience that ethnic and visible minorities understand the cause of the Aboriginal peoples and they believe that it is time to seek solutions. METHODOLOGY

The participation of the Canadian Ethnocultural Council in the Intervenor Participation Program X)f the Royal Commission on Aboriginal peoples is a continuation of our long-standing support for the Aboriginal peoples to control their own lives. Their goal to regain their rights, for self- determination and autonomy has never been so important as it is today. The issues emerging during the "Public Hearings"' of the Royal Commission on Aboriginal Peoples encompass economic, legal, social, political, health, linguistic, and cultural life of Aboriginal people.

The preparation of this submission was conducted in two parts:

I. Literature search on the project; II. Consultations with the member organizations.

I. Literature Search

The literature search included a review of primary and secondary sources. The primary sources were as follows:

I. Government documents; II. Workshop and conference reports, and newsletters of the provincial multicultural organizations working with, or supporting the Aboriginal communities and organizations in theory or practice; and III. Studies and documents produced by the intercultural institutes and university's department on Aboriginal Studies. IV. CEC's annual reports, newsletters and briefs.

The secondary sources included:

I. News reports in the Canadian newspapers; II. Books and reviews on issues such as: racism and discrimination, minority culture, ethnic and native relations, psychology of the colonized and oppressed. III. RCAP's publications and videos.

H. Consultation with Member Organizations

The consultation with member organizations of the CEC included the following:

I. An informal survey to find out about the member organizations that worked with the Aboriginal communities and in what capacity and how the linkages were formed. II. A written questionnaire (please see exhibit B); followed by III. Interviews based on the questions in the questionnaire and other impromptu developments on Aboriginal issues.

7 BACKGROUND

Aboriginal Peoples & Minorities

With 1993, designated as United Nations International Year of the Indigenous peoples, it becomes more crucial to respond to the struggle of Aboriginal peoples, not only in Canada but around the world. The relationship of Aboriginal peoples is one of colonial domination resulting in political and economic dependency, inequality of opportunity and supression of Aboriginal languages and cultures which has devastated individuals, families and their communities.

Most of these barriers and problems are a result of government legislation, policies and programs not adequately responding to the needs of Aboriginal peoples. Many Aboriginal peoples are suffering as a result, having severe health problems, high incarceration rates, drug and alcohol abuse, spousal and child abuse, welfare dependency, high unemployment, inadequate economic development, high suicide rates, high drop out rate, low educational attainment, impoverished living conditions, inadequate housing, lack of sewage and potable water and a host of other serious problems.

It is time for Canada and other countries with indigeneous populations to recognize that grave injustices were done and to look to recognizing and protecting Aboriginal rights. What this means is respect for the principle of minority rights, to allow Aboriginal people to participate fully in this country without any barriers and discrimination in the way they choose. This is essential to building a new relationship with Aboriginal peoples across Canada.

The answers or the solutions that you seek will not be found by simply accepting the perspectives of the dominant soceity. You have the find the answers by adopting the perspective of the Aboriginal people...This new journey we are involved in, called constitutional reform, is really about acceptance of our way of life, acceptance of our world view, and acceptance of that basic principle that we all grew up with; respect for the right to be different.

Ovide Mercredi, June 26, Toronto, Ontario

The CEC believes that a new relationship must be built between Aboriginal peoples and non- Aboriginal peoples, one which will benefit all Canadians and First Nations peoples. First, Aboriginal people must be allowed to express their feelings of anger and pain and their hopes and wishes. We also need a process of healing, dialogue and reconciliation between Aboriginal peoples and the rest of Canada. It is only after Aboriginal people heal their lives and communities that they can relate to non-Aboriginal people and institutions on a stronger and equal footing. A new relationship will depend greatly on the settlement of land and treaty rights, consolidation of an inherent right of self-government, improved economic opportunity and cultural renewal.

8 Canadian Aboriginal Communities

The Canadian Aboriginal peoples are a diverse group of First Nations peoples with distinct languages, cultures and traditions. From the government's perspective, Aboriginal people are comprised of four groups: Status Indians, Non-status Indians, Metis, and Inuit. The Indian Act first passed in 1876, and subsequent amendments to the Act created Status and Non-status Indians and promoted assimilation by officially banning certain traditional practices.

The Act in principle required the abandonment of Indian identity by the Native people. The repercussions of the Act and other government policies were catastrophic. Welfare dependency led to the abandonment of traditional lifestyles and formation of ghettos on reserves. Placing Indian children in non-Indian schools and residential schools and separating them from their families and suppressing their culture and language led to a "lost generation" of people with no identity or culture. The development of natural resources led to the encroachment of traditional lands which threatened fishing, hunting and trapping activities and undermined native economy and community. These are just some of the effects of government policy not responding to the needs of Aboriginal people.

According to the 1991 census data released on Aboriginal peoples, the problems facing the Aboriginal peoples were numerous:

* Unemployment was identified by 67% of adults as a major problem in their community. It was a problem for 78% of North American Indians living on Indian reserves and settlements and for 75% of Inuit adults. Alcohol abuse was a problem reported by 61% of adults.

* Twenty five percent reported suicide as a problem in their community. Slightly more, about 41% of Inuit reported suicide as a problem in their community.

The data also reveals a decline in the use of Aboriginal languages, only one-third of the North American Indians, Metis and Inuit population aged 5 and over were able to speak an Aboriginal language well enough to carry on a conversation. The decline is particularly noticeable in the urban areas.

The data also reveals chronic health problems in the Aboriginal population. 31% reported chronic health problems (as reported by health care professionals). 33% of Metis an 23% of Inuit reported chronic health problems. The incidence of tuberculosis, arthritis or rheumatism, diabetes etc., were significantly higher than the Canadian average.

* The infant mortality rate among native people in Canada (registered Native population) in 1986 was 17.5 per 1000 live births, compared to 7.9 per 1000 live births for Canada as a whole. ("Registered Indian Population, Infant Mortality Rates, "Department of Indian and Northern Affairs)

9 Native People make up 2 percent of the Canadian population, but almost 13 percent of the prison population (Offender Population Profile, Correctional Services Canada, 1991)

* "Statistics show that in some native communities, young people are killing themselves at 4 to 5 times the rate in non-native communities." (Globe and Mail, May 18, 1992)

There is a growing awareness of the problems and issues in the native population and a recognition of the pressing need to deal with the health and justice problems, protecting declining languages and culture as well as asserting Aboriginal rights to land and self-government.

The data reveals that more people are now identifying themselves as Aboriginal which has given boost to native population. About 711,720 identified themselves as Aboriginal in 1986 which has risen now to 1,002,675 according to 1991 census. The Native Canadians are now asking for their rights and equality in Canadian society by demanding the following: a recognition of land and/or treaty rights, a settlement of long term outstanding land claims or monetary compensation; better and culturally appropriate education for their children, better employment, better health facilities and living conditions, a culturally appropriate justice system, national and international recognition of their status of equal partnership with the French and English Canadians. In short they want a self-administered system of government encompassing the social, political and economic life of Aboriginal people of Canada (RCAP, Public Hearings).

It is important to note that the Metis feel they are the forgotten people and "the most dispossessed" of Canada's Aboriginal people. The Metis want recognition as a distinct people and the creation of a Metis land base. They want to share such Aboriginal rights as the right to hunt and fish, and be given the same financial suppoort for post-secondary education as status Indians. They are pressing for the adoption of the Metis Nation Accord which was negotiated during the 1992 constitutional talks. CURRENT CIRCUMSTANCES

The Legislative and Bureaucratic Framework

The current situation of the native people of Canada is as deplorable as it is complex. Much of the blame can be directed at the administration of Indian Act and the Department of Indian and Northern Affairs and Northern Development. Criticism have focused on inadequate and inflexible program funding guidelines, excessive spending on government bureaucracies, arbitrary limits established in areas such as post-secondary education, continuing frustrations in self-government and land claims agreements and the disastrous effects of government actions to relocate or centralize Aboriginal communities.

The Department of Indian and Northern Affairs has been criticized for poor administration of Indian lands, for its failure to respect the treaties, for the the financial and administrative problems it creates for Aboriginal communities and organizations, and for failing to understand

10 the needs fo Aboriginal people.

There have been calls by native communities to abolish the Indian Act which has resulted in a paternalistic relationship characterized by dependency. However, many Aboriginal people want assurances that their quality of life and the services they receive will be improved under any new system. Notably, Aboriginal women want assurances that when self-government comes about that Aboriginal leadership will represent the interests of women. Some have recommended that the Canadian Charter of Rights and Freedoms remain in force to protect individual rights until self-government is implemented.

Many Aboriginal people have called for the elimination of distinctions based on status between different groups of Aboriginal people and betwen status Indians living on and off reserves.

Living Conditions

For many on-reserve Indians, living conditions are appalling. The lack of sanitary conditions, insufficient health, social and educational services combined with alcoholism and substance abuse and a high suicide rate have resulted in a breakdown of the Aboriginal family and deterioration of the community. Particularly deplorable conditions exist in those communities (such as Davis Inlet off Labrador) which have been relocated, or lost their trapping or hunting facilities, or have had their lands expropriated for the purposes of building dams and other industrial projects

According to the RCAP report on "Aboriginal Peoples in Urban Centres", the off-reserve Indians meaning Urban natives and Metis have inumerable problems including the following:

- Racism and discrimination, - Unemployment - Lack of education - Poverty - Lack of Indian status or privileges, - Low self-esteem, - Lack of services, - Violence (general/familial), - Substance abuse, aids, and prostitution, - Lack of family services, - Abuse in boarding schools and other institutionalized situations, - Sexual, mental and spiritual abuse, - Divided jurisdiction, and - Lack of culturally sensitive health services and lack of access to health services generally.

Many Aboriginal people live in impoverished conditions. As evident from the "Hearings" the Aboriginal peoples want self-government to have control over their own destiny, to control and manage their own lives with their own values and spirituality and in their own language by their own people, and to have equality.

11 ^EC'S POSITION

Brief Overview

Founded in 1980, the Canadian Ethnocultural Council has been supportive of the causes of Aboriginal peoples. Some of the activities the CEC has been involved in include:

- passing resolutions in support of Aboriginal peoples in its meetings; - CEC representatives have participated in the Aboriginal Summits; - CEC participated in joint projects with Aboriginal people especially involving the Canadian Constitution; - CEC has worked with Aboriginal groups on Employment Equity; - CEC has advocated for improve legislation affecting Aboriginal peoples; and - CEC has participated at rallies and demonstrations in support of Aboriginal concerns.

The first resolution concerning the position on the Aboriginal peoples appeared as early as in the meeting of the Board of President's in 1981. The seventh motion in the meeting which was carried by the majority stated:

In view of reports that federal-provincial negotiations of rights of native people, section (34) of the Charter of Human Rights, be it resolved that this Council go on record as strongly supporting their treaty and other democratic rights and further, that this decision be forwarded to the Prime Minister and the 10 provinces.

Later in a brief, to the Citizens Forum on the Future of Canada, the CEC proposed Canada Clause defining the Canadian identity and one of the important factors to be included was "the Presence of Aboriginal Peoples". The CEC further suggested that the policy of multiculturalism is committed to protecting and promoting all the cultures of Canada, therefore, in a similar fashion the cultures of the First Nations, Inuit and Metis should be preserved and protected. These cultures are in a state of crisis as these cultures and languages are being steadily obliterated and many can never be restored. Our recommendation was:

That the federal policies work towards protecting and promoting all the cultures of Canada, especially those that are in need of such measures.

The heritage languages are important to the CEC constituencies because: (i) they are a symbol of fundamental respect to Canadian communities of origins other than French and English; (ii) they are central to the cultures and the cultural preservation and promotion of minority ethnocultural communities. The CEC also clarified that the Aboriginal languages are not included in the heritage languages. They have a separate status.

12 € the CEC's Brief to the Legislative Committee on Bill C-37, an Act to establish the Canadian Heritage Language Institute, in June 1990, our position stated that the "Aboriginal languages" should not be considered as part of the heritage languages and that they should be on a separate footing.

Because the Aboriginal languages situation in Canada is both unique and desperate. Of the fifty-three Aboriginal languages currently in existence, only three will survive by the year 2000 if serious efforts are not made to preserve First Nations' languages. There has been a history of a lack of support for Aboriginal languages and we do not want to see this situation to continue under the new bill. Furthermore, We support efforts made by Aboriginal groups for parallel legislation to establish the Aboriginal languages Foundation (Bill C-269). A separate and distinct foundation for Aboriginal languages will ensure that steps will be taken to protect and sustain the existence of Aboriginal languages in Canada.

In the preliminary submission to the Special Joint Committee on a Renewed Canada (Castonguay-Dobbie Committee), on October 31,1991, the following recommendation was made with respect to the Aboriginal self-government:

The CEC recommends that this constitutional round include the following: a recognition that Aboriginal Peoples have an "inherent right" to self-government; that the issue of self-government be resolved now rather than over the proposed 10 year period; that the national Aboriginal organizations including Aboriginal women be included at constitutional meetings of First Ministers; that mechanisms be established to ensure protection of Aboriginal land rights and resolution of land claims.

SELF GOVERNMENT

Due to diversity of Aboriginal communities, no single form of self-government will be appropriate for every community. The perspective on self-government taken by Aboriginal people, whether as individuals or as nations, depends in large part on their circumstances; whether they are First Nations, Metis or Inuit, status or non-status "Indians", treaty or non- treaty people, residents of reserves, villages or urban communities, and men or women. What this means is that self-government will be defined differently by different people or communities depending on local circumstances, issues and choices. However, this should not mean that the principle of self-government for Aboriginal peoples is not supportable or workable, on the contrary, self-government is essential.

13 ^it is important to note that there are reserves in the United States where the majority of residents are non-natives, but the tribal governments have their own courts, environmental-protection laws, police forces, child and educational legislation, and powers of taxation over residents living within their jurisdiction. Although, the U.S. system should not be wholly duplicated, it does demonstrate that Aboriginal self-government is feasible in the Canadian context.

There have been examples of what could be considered a form of Aboriginal self-government on reserve lands in Canada. One of the more publicized examples of this was the agreement with the Sechelt Band of British Columbia in 1986. Negotiations led to federal legislation granting the Sechelt Band government the power to legislate on their lands in matters that range from zoning and land-use planning to the education of band members - even when Sechelt laws are inconsistent with or different from the laws of British Columbia and the federal government.

In the Canadian Ethnocultural Council's brief to Special Joint Committee on a Renewed Canada on February, 1992, the CEC further emphasized the entrenchment of the rights of Aboriginal Peoples.

This includes recognizing the right to self-government, settlement of land claims, adequate socio-economic status for on-reserve and off-reserve people, and preservation and promotion of the Aboriginal Languages which are fast disappearing. We are interested in seeing a settlement of these issues in a manner that is satisfactory to the Aboriginal peoples as determined by their national organizations. Governments must therefore, be in dialogue with all these organizations to arrive at suitable arrangements for the future. These organizations have historically been patient and accommodating and it is more than likely that they will maintain such an approach. This however, should not be taken advantage of.

RECOMMENDATION

I A recognition that Aboriginal Peoples have an "inherent right" to self- government; II The issue of self-government be given the highest priority and resolved as soon as possible; III The national Aboriginal organizations including Native Women of Canada (NWC) and heritary Chiefs be included at any future constitutional meetings of First Ministers;

14 Our member organizations are in support of self-government:

There should be a recognition that Aboriginal Peoples have the "inherent right" to self-government, and national Aboriginal organizations must be represented with full voting rights at the constitutional meetings of the First Ministers.

(National Association of Japanese Canadians)

We agree in principle with the proposal to entrench in the Constitution the rights of the Aboriginal Peoples to self-government within the Canadian Federation.

(Canadian Polish Congress)

Thus, CEC has relatively consistently spoken in support of the preservation of the Aboriginal languages and culture and granting the natives the right to their lands and self-government to give them self-control and self determination.

But we are dismayed that things have not moved adequately enough for the First Nations. The issues emerging through the consultations of the Royal Commission on Aboriginal Peoples are a cause of concern to all the ethnic and visible minorities.

Time for Action

The Canadian Ethnocultural Council is placing high expectations in the work of the Commission and hope it is not another exercise in consultation without action. We concur with the sentiments of many people such as Elijah Harper who said at the launch of the hearings by the Royal Commission on Aboriginal Peoples that he hoped that this was the last Commission.

We must move from consideration of the problems facing Aboriginal people, to advancing solutions and taking action to implement those solutions. We must keep in mind that due to the diversity of the Aboriginal people, there are a wide variety of models and approaches to their problems. What they will choose will depend on each community's circumstances and needs. The starting point is to recognize that Aboriginal people can make their own decisions.

The CEC believes that the situation of the Aboriginal peoples has been at a critical stage for far

15 ^oo long and must be responded to. Canada must be an example for the world by demonstrating that Aboriginal rights must be restored and upheld, and that respect for diversity through the policy of multiculturalism is a guiding principle that could benefit all countries.

Experiences of Minorities in Canada

Injustices were committed against ethnocultural communities at different periods in Canada's history. Two racist policies, the Chinese Head Tax and Chinese Exclusion Act restricted the immigration of Chinese to Canada. Other legislation forced innocent Canadians of Japanese, Italian, and German descent to be interned during World War II as well as Canadians of Ukrainian descent during World War I. Many were separated from family members, their land and belongings confiscated. As well, Jewish refugees, fleeing persecution during World War II and Sikhs who wanted to emigrate to Canada at the beginning of this century were asked to turn back with their group by Canadian officials because of our government's racist actions and policies at the time.

The injustices against the Aboriginal peoples are perhaps the most insidous and pervasive in Canada's history. Ethnic and visible minorities have a general understanding of the injustices endured by the Native Canadians. Following are some views of our members.

Views of members:

The Japanese Canadians have been relocated and the effect of that was felt for many generations to come. The cultural and economic degradation has an effect that you see later on. When you do this relocation to people you take away their dignity and their self-esteem. There should be public apology and monetary compensation which should be worked out with that community.

As minorities, we should be speaking out for the Natives because we would not want to be relocated from our homelands in the same way.

(National Association of Japanese Canadians)

16 furthermore:

The Canadian government has really to issue a public apology on behalf of the entire Canadians people what ever generation they are. All of Canada must apologise to the aboriginal peoples of all the suffering that they have endured through the centuries.

National Council of Canadian Filipino Associations

TREATY AND LAND RIGHTS

The importance of recognizing treaty rights cannot be underestimated. For most First Nations peoples, treaties form the basis of the relationship between Aboriginal and non-Aboriginal people in Canada. They define obligations between governments and create or affirm military and trade alliances and agreements to share land and resources covering such activities as hunting, fishing, gathering and trapping rights, schools and medicine, tools and equipment, and annual payments to the members of treat nation signatories.

The importance of Aboriginal title and the need for adequate land and resources to support Aboriginal populations can not be overemphasized. Aboriginal laws, societies and cultures are inextricably linked to the land as are Aboriginal political systems, economies, and spiritual beliefs. The recognition of Aboriginal land title and rights are a fundamental starting point in building a new relationship with Canadians.

Environmental concerns are a high priority for many Aboriginal communities. Issues ranged from the harm caused by low-flying aircraft in Labrador, to the impact of hunting and trapping caused by the clear-cutting of forests in Northern Quebec, to the pollution of rivers and streams in Alberta, Manitoba and British Columbia, to the failure to clean up abandoned DEW Line sites in the North. Resource depletion was also a significant issue of concern such as the fishery on both Atlantic and Pacific coasts and the impact of resource development projects such as mining and oil exploration on Aboriginal communities and their traditional lifestyle. Other examples cited include traplines being disrupted by hydro dams and lines and wildlife encroached upon by sports hunters.

One example of the undermining of traditional lifestyle by major resource development projects is that of the Lubicon Cree who have never entered into treaty or surrendered or extinguished their title to traditional lands and resources. The Lubicon Cree retained their traditional lifestyle until 1978-79 when oil companies began exploring and developing oil resources in Lubicon traditional area. In a short span of time, over 400 oil pumpls were operating within a 15 mile radius of the Lubicon Cree community of Little Buffalo. By 1983, over 95 percent of the Lubicon Cree were on welfare.

17 ^^isputes between Aboriginal and non-Aboriginal people about the 'ownership' and proper use of natural resources have a long and bitter history in Canada. It is therefore important to promote models of co-management of resources by Aboriginal and non-Aboriginal people. One model is the Trilateral Agreement for the Algonquins of Barriere Lake who are participating in economic and resource management decision making affecting their traditional lands. The objective of the agreement is to reconcile the forestry operations of the various companies operating in the area with the environmental concerns and traditional way of life of the Algonquins. Another model comes from the Renewable Resources Department of the government of Northwest Territories which worked with local hunters and trappers to establish the Beverly and Kaminuriak Caribou Management Board. The Board's mandate is to advise governments and users on caribou management, research and monitoring of caribou habit.

Aboriginal peoples feel that in many instances that existing treaty rights are not being honoured and fulfilled. Historic treaties have been ignored and their legitimacy denied. They have been limited or diminished by federal or provincial laws. The Innu Nation has proposed that the comprehensive claims policy of Canada and Newfoundland be changed to provide for a moratorium on all development and licensing of activities in the territory under claim unless there is consent by the Aboriginal people. Treaty nations want a review of all federal and provincial laws affecting treaty rights and have put forward a bilateral process between treaty nations and the Crown to interpret, define and implement treaties based on their original "spirit and intent".

It is also important to note that some Aboriginal groups have been excluded from treaty negotiations but continue to struggle to assert their rights such as the Lubicon Cree of northern Alberta and people of mixed blood in the area of Moose Factory, Ontario.

The existing comprehensive land claims policy is based upon the principle of extinguishment; that is, Aboriginal people must extinguish all of their rights in order to gain ownership and use of lands and resources as set out in land claims agreements with the federal government. Rather than recognize the original title to land, the current policy is to remove Aboriginal title to land and replace it with a new right to land, one that is bestowed by Parliament. Many Aboriginal groups criticize the land claims negotiation process as being one-sided in which the federal government is in a "conflict of interest" position because it controls access to negotiations, funding, timetables, and policies. Aboriginal peoples have criticized the existing land claims policy for being too narrow in interpretation, too slow and underfunded. It allows only claims based on breaches of the Crown's lawful obligations and hence exluded historical Indian grievances and failures by the Crown to adhere to treaties.

In April 1991, the federal government announced changes to include a "fast-tracking" process for claims of less than $500,000; increased funding to claimant groups, to the Specific Claims Branch, and to the pool available for settlements;an independent commission to assist in dispute resolution; a joint aboriginal-government working group to address unresolved issues concerning the policy; and consideration of pre-Confederation claims.

18 ^^xcept for the removal of the pre-Confederation bar, all substantive parts of the claims policy remain unchanged. Aboriginal groups have been critical of the fact that the opinion of the Department of Justice regarding the legal merits of a claim are confidential which makes it difficult for Aboriginal groups to respond to. Also criticized is the calculation of compensation, which fails to take into account interest and inflation. Moreover, the federal government retains control of the funding it provides to First Nations for claims preparation. No funds are available for historical or treaty research work if such work does not fit the particular parameters of a "specific claim," even it that research is a priority for the First Nation concerned.

Aboriginal peoples have made a number of proposals for dealing with treaty rights and claims by establishing a claims process independent of the Department of Indian Affairs and Northern Development and government in general. This has been recommended by such bodies as the Canadian Bar Association and the Standing Committee on Aboriginal Affairs. Ron George, President of the Native Council of Canada, called for an independent Aboriginal and Treaty Rights Protection Office which would be similiar to a Human Rights Commission in terms of its independence and powers. The Innu Nation want an independent, jointly appointed tribunal to deal with disputes during land claims negotiations.

RECOMMENDATION

II. Common Issues

There are many issues that the minority communities and the Aboriginal communities have in common. They encompass issues related to cultural and language; issues related to equality; and issues related to culturally and linguistically appropriate service provisions by mainstream governments and institutions etc. More specifically, the issues arise from the following:

- Racism and discrimination; - Employment Equity and Accessibility;

19 ^^ Preservation of language and culture; and - Culturally and linguistically appropriate essential services such as in the areas of education, health, justice, social services etc.

EDUCATION

It is clear that the education system is failing Aboriginal people with the result that Native youth drop out at alarmingly high rate and with low self esteem. What Aboriginal people want is control over policy, curriculum and support services to develop an education system that will give Aboriginal students a positive identity and help them achieve academic success. What is being proposed is a educational system that recognizes the contributions of Native people.

There are presently 324 band-run reserve schools in Canada, leaving only 43 under the direct control of the federal government. The rest are slated for transfer in the next few years. The number of students in band-run schools now equals the number of Native students in provincial education systems. However, Aboriginal leaders complain that even when jurisdiction is transferred to First Nations communities, government departments - ranging from the Department of Indian Affairs through provincial education departments to local school boards still restrict the scope and quality of education programs. The Assembly of First Nations has admitted that many Aboriginal communities have been ill-prepared for the responsibility, housing schools in inadequate facilities, with untrained staff, insufficient resources, unadequate materials and sometimes ill-defined goals. Yet, many of the school have achieved remarkable results.

The first Native-run school in Canada was the Blue Quills School opened in September 1971 by the Cree at Saddle Lake in northeastern Alberta. In 1973, Metis parents took over their school at lie a la Crosse in northern Saskatchewan and in 1974, the Ojibwa of Sabaskong Bay near Kenora, Ontario began their own primary school. In 1978, the Mohawks at Kahnawake on Montreal's South Shore launched their Mohawk Survival School. The Kipohtakaw Education Centre on the Alexander reserve northwest of Edmonton demonstrates the potential of Native-run schools. In 1978, not one Alexander student had graduated from high school for seven years. Attendance was only 50 percent. Those who did attend, tested three grade levels behind Alberta achievement norms. There were no teachers of Cree background. In 1982, the band took over. Just five years later, attendance had reached 95 percent. Students were graduating from high school for the first time in a decade. The staff was 80 percent Native and achievement rates are near the Alberta standard.

The Assembly of First Nations conducted a study in 1988 which revealed that the single greatest problem for native-run schools was lack of resources. The study found that when Aboriginal children are transferred from federal schools to community-run schools, the per-capita expenditure for their education is reduced, and when they are transferred to provincial schools, the expenditure increases. In one Manitoba community, for example, $4,300 per native student was allocated by the federal government to a school taken over by the band council, while $8,000 per student was given to a provincial school in the same area. The Assembly of First Nations estimates that there will be a shortage of from 200 to 1,000 classrooms for native

20 ^^tudents on reserves which will require capital expenditures of between $411 and $552 million.

Some Aboriginal groups have moved beyond on reserve schools. The Nisga'a of northwestern British Columbia and Quebec's James Bay Cree control regional school boards under the provincial system. Manitoba's Southeast Tribal School Division looks after the educational needs of nine member bands, including the direct administration of four schools. Winnipeg's school board in 1991 turned over control of an inner-city high school to an Aboriginal committee and Children of the Earth school has already become a model of how to encourage older Indian students, many of them single parents, back into the classroom. Saskatchewan Indian Federated College is the largest Native-run post-secondary institution in North America.

In Saskatchewan, there has also been an effort to ensure that schools are responsive to off- reserve Aboriginal peoples as well. The Saskatchewan Human Rights Commission was responsible for establishing an educational equity plan for schools divisions which had five percent Aboriginal students in their student population. There are five components to the plan: 1) To recruit more Aboriginal teachers in all schools; 2) To involve Aboriginal parents in the education of their children; 3) To integrate Aboriginal content into curriculum including Aboriginal history and problems of discrimination; 4) providing cross-cultural training for all school staff including administrators; and 5) To review all school policies to remove discriminatory or systemic biases.

Recently, post-secondary education for native students has been under funding pressure from the federal government. The number of native students who qualified to post-secondary education rose from 2,500 in 1973 to 15,000 in 1988. This was possible because every student was eligible for assistance from the Department of Indian Affairs for tuition costs, books and instructional materials, living expenses, transportation, and special tutorial assistance. This assistance program was considered one of the government's most successful by the Aboriginal peoples raising the participation rate of native students to 3 percent of the ge group, compared with 4.3 percent of the Canadian population. In the school year 1987-88, the federal government established a priority list for assistance with the result that an estimated 2,000 students failed to receive assistance. On March 29, 1989, the government capped funding for native post-secondary schooling at $130 million. After much protest, the cap was removed. The federal government agreed that every eligible Aboriginal student would receive assistance but that funding levels would be decided in year budgets.

RECOMMENDATION

The CEC recommends that depending on the local circumstances and needs, Aboriginal communities on reserves if they so desire, should be given authority for their own schools with a level of funding equal to what would be given to provincially-run school. And schools off-reserve with a significant Aboriginal student population should adopt a five- point equity plan similar to the one developed by the

21 Saskatchewan Human Rights Commission.

RACISM AND DISCRIMINATION

Racism is an area of common concern for both Aboriginal peoples and minority communities. Particularly affected are the members of the visible minority communities. The activities of white supremecist and neo-nazi organizations promoting hate have been growing over the past decade, and are continuing to spread across Canada. Hate groups such as the Heritage Front, Aryan Nations, and the Klu Klux Klan continue to perpetuate hatred and organize hate related activities; and recruit young and vulnerable individuals to their groups in many urban areas of the country.

According to the RCAP reports on "Public Hearings" on the Aboriginal issues (RCAP Publications) it was revealed that the Aboriginal communities have had to struggle constantly against discrimination and racist attitudes.

According to RCAP report on Urban Aboriginal peoples, most Urban Aboriginal identified racism to be "pervasive". Accordingly:

The Aboriginal peoples face "discrimination every day, in every urban centre, on the streets, at work, and sometimes at home. The racism is "so prevalent that many Aboriginal peoples simply accept violent racism and racial discrimination as a normal fact of life".

Furthermore:

Participants blamed negative stereotypes conveyed through books, taught in schools and reported on the evening news.

Participants said that these widely accepted stereotypes and prejudice against Aboriginal peoples affect their self-esteem and buttress the barriers that prevent them from making improvements in their private lives and in their communities.

Participants said that much of the discrimination Aboriginal peoples face is institutional and systemic. They said that trained and qualified Aboriginal peoples "aren't being hired" and so they aren't represented on boards and in positions that deal with Aboriginal peoples on a regular basis.

22 Since racism and discrimination are the common problems of the visible minority and the Aboriginal communities, this is one area that common strategies can be built to remove the barriers and build mutual support. The Canadian Ethnocultural Council's strategy to fight the problem of racism and discrimination encompasses the following:

To monitor government policies and legislation in order to identify cultural or racial biases against minorities;

To press for stronger human rights legislation and more effective human rights commissions with expanded financial and human resources.

To monitor employment equity legislation and the representation of visible minorities in government and federally-regulated employers.

To conduct research on racial discrimination.

To work towards the establishment of the Race Relations Foundation;

To develop mechanisms to monitor the incidence of racism and hate crimes across Canada;

To set up a media watch;

To work for the reinstatement of the Court Challenges Program.

To monitor the treatment of minorities by law enforcement authorities and in the criminal justice system.

Support for Anti-Racism Programs and Projects

Program funding for ethnocultural and visible minority organizations who are at the forefront to fight racial discrimination should be restored and the budget for the support of ethnocultural groups be substantially increased to be given on a multi-year basis. This will allow ethnocultural groups to participate more effectively in promoting institutional and legislative and institutional change rather than focus exclusively on short-term projects.

Race Relations Foundation

The Race Relations Foundation will serve an important role in coordinating research and resources that will be critical in combatting racial discrimination. The federal government has already passed legislation to establish the foundation and is only awaiting for Royal Proclamation of the foundation. The federal government should immediately proceed with the establishment of the Race Relations Foundation.

23 The Department of Justice should explore how the law can better combat racism. Some measures could include amending the Criminal Code to prohibit racial slurs and ensuring that there are higher penalties for racially-motivated crimes.

Media Watch

The media play such an influential role in shaping attitudes and views towards ethnocultural and visible minorities and their contribution to Canadian society.

The federal government should provide funding for a "media watch" for ethnic and visible minorities to ensure that there is a watchdog for distorted or biased depiction of minorities and Aboriginal peoples in the media.

Court Challenges Program

The Court Challenges Program was an essential funding program for tests cases under the Charter of Rights and Freedoms to challenge discriminatory legislation or protect existing legislation. The federal government should immediately restore the Court Challenges Program and establish an endowment to provide independent funding to the program.

Hate Crimes

Currently, there is no systematic mechanism to monitor the incidence of hate crimes in Canada. The Department of Justice should develop a mechanism to monitor and report on the incidence of racially-motivated and other hate crimes and that a Task Force be struck to conduct national consultations and research on the status of hate groups in Canada and develop workable solutions to reduce hate crime.

Given that there is currently no systematic way to monitor the severity of racism and racial discrimination in Canada. The federal government should develop a mechanism or indicator to monitor the degree and extent of racial discrimination across the country on an annual basis which includes the review of human rights commission complaints, racially-motivated attacks and incidents, attitudinal surveys, employment and housing discrimination studies, activities of hate groups etc.

Canadian Human Rights Commission

For Aboriginal peoples and minorities, there has been a loss of confidence in the effectiveness of the Canadian Human Rights Commission to deal with complaints of racial discrimination. Many minority groups haved called for the establishment of a task force to conduct a fundamental and comprehensive review of the Canadian Human Rights Act. The review should include broad consultations across the country with equality-seeking groups. One of its priorities should be to deal with the ineffectiveness of the Canadian Human Rights Commission in dealing

24 ^^ith complaints of racial discrimination especially of a systemic nature.

In order to fight racism which is a common battle for the visible minorities and the Aboriginal peoples, the CEC recommends the following:

RECOMMENDATION

The CEC recommends that the federal government place the highest priority on reducing racism and racial discrimination in Canada by launching a comprehensive anti-racism program. This should include public education campaign, stronger human rights legislation, reforms to make the Canadian Human Rights Commission more effective, the establishment of the Race Relations Foundation, reinstatement of the Court Challenges Program, expanded funding program to fund anti- racism projects and research and mechanisms to monitor hate crimes and racism.

WOMEN'S ISSUES

According to the RCAP reports (1 and 2) on the "Public Hearings", Women in the Aboriginal communities claim to be deeply marginalized from the leadership of Aboriginal organizations. The Indian women who married Non-Indian men lost their Indian Status and therefore, the privileges due to that status. The amendments to legislation in the form of Bill C-31 included regaining the Indian status, but the privileges do not apply to children in succession.

Other problems noted were: lack of consensus among all Aboriginal women; lack of voice in decision making; lack of democratic mechanisms that would allow for the full and equal participation of women, lack of leadership, violence, poverty, ostracization by the community, etc.

Strategies to build mutual support between the Aboriginal and ethnic minority women could entail common forums on similar issues to enhance understanding, build strength and support.

RECOMMENDATION

The CEC recommends that Aboriginal leaders and the federal government should ensure that Aboriginal women are part of the decision-making process in any discussions that affect their communities.

25 ^ICONOMIC DEVELOPMENT

Economic development is critical if Aboriginal people are to develop self-sufficiency and independence. However, there have to be flexible approaches to economic development which accomodate diverse needs of Aboriginal people some of whom want to retain a traditional lifestyle as well as those who accept the non-traditional lifestyle or a combination of both.

Since 1989, the federal government has tried to coordinate Aboriginal economic development in both on-reserve and urban areas throught the Canadian Aboriginal Economic Development Strategy (CAEDS) which is administered through three federal departments including Industry, Science and Technology, Department of Indian and Northern Affairs and Employment and Immigration Canada. CAEDS has spend an average of $43 million a year during the past three years to help secure loans for Aboriginal businesses as well as to develop business. Some critics say this is inadequate and that there is an imbalance of support for reserves at the expense of urban areas, women and Metis.

In addition to the importance of land base, as well as control over resources, there are a number of other barriers to economic development by Aboriginal communities. These include the shortage of highly-qualified managers, administrators, and scientists (e.g., in fields such as forestry, oceanography and biology). A number of other barriers are also cited Aboriginal groups such as lack of financial services and credit unions in northern communities; the lack of Aboriginal financial institutions and a shortage of capital generally; and the need for small business incubators, for revolving loan funds and for government contracting policies to benefit Aboriginal businesses. There have been successful models of economic development such as the First Peoples Fund of Toronto which has established borrowing circles in 12 Aboriginal communities; All participants in the circle are responsible for the loans, which are used to create work or establish small community enterprises.

A common complaint is the apparent restriction of many economic development support programs to reserve-based populations. Some Aboriginal communities have supported the use of gambling as a tool for economic development on reserves which has been successfully used in the United States. Other groups have used high-stakes bingo to pay for a number of ventures. For example, in New Brunswick, the Tobique First Nation has revived its school, paved roads, built new homes and opened a sports complex on the revenues derived from bingo, even though this contravened provincial law.

Sharing of resources through royalties and an expanded land base were seen by many Aboriginal groups as the basis for economic self-sufficiency. Aborginal groups argue that transfer payments and treaty monies are not gifts, but a modest exchange for what was negotiated in treaties.

RECOMMENDATION

The CEC recommends that the federal government develop a comprehensive economic development strategy in conjunction with Aboriginal groups and

26 communities. Some key elements of such a strategy should include the establishment of Aboriginal financial institutions, more flexible economic development support programs, sharing of royalties for resource development on traditional lands, and the creation of small business incubators. There should be more support for economic development activities directed at urban areas, women and Metis.

EMPLOYMENT INEQUITY

Employment inequity is another area that the Aboriginal peoples have in common with the minorities, in particular the visible minorities. Systemic discrimination in the private and public sector employment is a serious barrier for Aboriginal and Visible minority communities. Although, the federal government has passed employment equity legislation for target groups including Aboriginal peoples and the visible minorities, there has been very little progress. It is painfully obvious that employment equity legislation must be strengthened.

According to the Census figures for Aboriginal peoples released on March 1993, the data shows that 67% of the adult population identified unemployment as the major problem of the Aboriginal community. Moreover it was a problem of 78% of North American Indians living on Indian reserves and settlements and for 75% of Inuit population.

According to the RCAP report on "Aboriginal Peoples in Urban Centres", the participants identified the following employment-related issues:

Literacy, life-skills training, upgrading and job training programs are inadequate;

Lack of "central office that could approach non-Aboriginal business or employers in urban centres to encourage the hiring of Aboriginal peoples;

Racism and discrimination on the job;

Employment equity legislation does not help as the employers fail to abide by the legislation;

Low paid and menial jobs and "last hired and first fired" attitude, etc.

The 1986 figures reveal the following data on employment equity for the Aboriginal and visible minority communities.

Table 1: Comparison on employment equity data for the visible minority and the Aboriginal peoples

27 Aboriginal Peoples Visible Minority

- The Aboriginal peoples represented 2.1% - Visible minorities represented 6.3% of of Canadian adults aged 15 and over who Canadian adults who worked sometimes in worked sometimes in 1985 and 1986. 1985 and 1986.

- The unemployment rate of the Aboriginal -They had an unemployment rate slightly peoples was more than double of the higher than the national average (10.8% Canadian overall (24% for men and 22% compared with 10.3%). for women). - Their educational attainment was higher - Aboriginal peoples had lower education than the Canadian population (14% had a attainment than Canadians overall. About university degree, compared with just 26% of Aboriginal peoples aged 15 and under 10% of Canadians overall). over had less than a Grade 9 education, compared with 17% of total Canadians. - Their average employment income About 32 % of Aboriginal peoples had some ($27,000 for men and $18,900 for women) post-secondary education, compared with was lower than that of Canadians overall. 43% of total Canadians. -They were more likely to be employed in - Aboriginal men were more likely than lower paying service occupations than were Canadian men overall to be in manual Canadian men overall (12% compared with occupations (57% compared with 45%). 7%).

-Aboriginal women, like Canadian Women - Women in visible minorities were more overall, were concentrated in service and likely than Canadian women overall to be clerical occupations. employed in lower paying occupations, especially as manual workers (21% -Aboriginal peoples had lower incomes compared with 13%). than Canadians overall.

Source: Employment and Immigration: Employment Equity Act, Annual Report to Parliament 1988.

Employment equity is one of the priority issues of the Canadian Ethnocultural Council, with the Council calling for revisions to the federal Employment Equity Act. The CEC also did a study entitled "Employment Inequity" for visible minorities in the public service, The data revealed that visible minorities, they were still under-represented in most types of jobs in the federal civil service. The same situation is true for Aboriginal people. The federal government's progress in employment equity pales in comparison to federally-regulated employers which have demonstrated some improvements particularly in the banking sector. However, even this is not progress has not been satisfactory to visible minorities or Aboriginal people.

28 ^^here needs to be more supportive work environments and more innovative ways to help Aboriginal people and visible minorities such as the opportunity to fill positions on an acting basis, on-the-job training, job bridging and shadowing, career development plans, and managers trained to manage diversity. Moreover, there needs to be a much more effective communications strategy to promote employment equity. The importance to promoting the benefits of employment equity cannot be overemphasized. In fact, the success of employment equity will depend on whether employers believe in it.

Aboriginal peoples like visible minorities are subjected to discrimination in employment and are seriously underrepresented in the federal public service as well as other federal institutions and federally-regulated employers. The Employment Equity Act has not been a strong legislative tool in promoting employment equity because of the lack of an effective monitoring and efforcement mechanism and inadequate public education campaign to support the policy.

RECOMMENDATION

In addition to the federal government's Employment Equity Act there is also a Federal Contractors Program to promote employment equity in the private sector and federally-regulated sector. Many jursidictions in the United States have minority procurement policies to ensure that equitable number of contracts are given to minority owned businesses. The CEC believes that such policies would be beneficial to promote economic development Aboriginal peoples as well as visible minorities.

RECOMMENDATION

29 ANGUAGE AND CULTURE

Preservation of language and culture are common concerns for the Aboriginal and minority communities. The preservation and protection of language is also an important issue with the CEC. Members of the CEC were dismayed at the funding cuts made to the heritage language schools by the federal government. The CEC emphasized that the languages of ethnic communities are important not only because they are important for family cohesiveness and part of the multicultural fabric of Canada but also because they can be instrumental in bringing about economic prosperity for Canada. Language is an integral part of culture.

According to the census figures released in "Daily" June 29, 1993, about 34% of the North American Indian (self-identified) spoke an Aboriginal language. On Indian reserves, almost 60% indicated that they spoke an Aboriginal language. Only 19% Aboriginal peoples ages 5 and older, living off reserves spoke an Aboriginal language. Children aged 5 to 14 who lived on- reserves about 44% spoke an Aboriginal language as compared to children off-reserve which is only 9%. The majority of Inuit aged 5 and older spoke an Aboriginal language.

Aboriginal languages are in the state of decline. When an Aboriginal language dies in Canada, it dies absolutely. It is unlike any other ethnic or heritage languages, which despite being lost locally, does survive elsewhere in the world. There were 65 Aboriginal languages originally but it is predicted that by the middle of the next century only three to 15 Aboriginal languages will survive if something is not done to preserve and promote them.

Another concern is that cutbacks in funding had eliminated training programs for Aboriginal journalists such as those at the University of Western Ontario and at Arctic College in the Northwest Territories. It has also eliminated opportunities for apprenticeship and for emplyment. Aboriginal people are already grossly under-represented in the mainstream media and it is critical that such programs continue to improve their representation.

The CEC urges that the federal government to make special efforts to promote and preserve Aboriginal languages. The federal government should provide support to institutes that are involved in promoting Aboriginal language and culture. For example, Aboriginal people in the North are addressing the issue of preservation and teaching of language and culture by establishing cultural institutes. Examples include the Avataq Cultural Institute in Inukjuak, northern Quebec, and the Dene Cultural Institute in Hay River, Northwest Territories. For this purpose it is necessary to develop funding to develop Aboriginal language curriculum for schools, restore funding for Aboriginal Communications Societies and for training programs for Aboriginal journalists and establish an Aboriginal Language Foundation. A bill to establish such a foundation has been intermittently introduced as Bill C-282, but died down after the first reading.

30 ^RECOMMENDATION

The CEC recommends that funding for Aboriginal Communications Societies be restored and funding for training programs for Aboriginal journalists be restored as well.

HEALTH AND SOCIAL SERVICES

Although lack of access to health and social services is cited as a problem, it is more than simple increasing the level of services. Systems also need to be developed based on Aboriginal traditions of personal responsibility and preventive health. What is being proposed is a holistic approach to health and social services which encompasses emotional, mental, physical, spiritual, social, sexual and cultural aspects of a Native person. Many Aboriginal peoples have called for status-blind services that would provide improved social, education, health and justice services for Aboriginal people living in urban areas, although this view is not shared by Metis people in western Canada.

Aboriginal peoples want more health workers to be trained in Aboriginal medicine and culture and feel that more Aboriginal physicians and nurses in the health field is necessary in the long term.

There is a need for prevention programs and Aboriginal detox centres directed at Aboriginal communities using ritual ceremonies, healing and community participation. There have been some examples of real success such as Alkali Lake, British Columbia, which went from 100 percent alcoholism in the early seventies, to 95 pecent sobriety today. Cold Lake, Alberta, moved from 25 percent sobriety in 1984 to 65 percent by 1988. The Nechi Institute in Edmonton, Alberta, trains addiction counsellors from within a native model of spirituality and assists communities seeking to reclaim a lifestyle of health and wholeness.

There are over 350 native alcohol treatment and prevention programs across Canada, which are managed by native people and funded by Health and Welfare Canada. The National Native Alcohol and Drug Abuse Program, organizaed by native leaders working in the addictions field, receives most of its funding from Health and Welfare Canada. Unfortunately, Aboriginal people feel that there is inadequate funding for addictions counsellors and for treatment centres. Some Aboriginal groups have complained that per diem payments to Aboriginal agencies providing treatment were lower than for non-Aboriginal institutions and that salary scales were lower.

31 Concerning issues of family violence, there is a need to establish emergency shelters for women and children in Aboriginal communities. Another issue is the lack of local elder care facilities in communities. Most elders must be places outside of their community in facilities that are not sensitive to Aboriginal culture.

It is important to note that Native communities are already taking responsibility for health services. The Kahnawake Mohawk outside Montreal opened their Kateri Memorial Hospital in 1986; within five years eight bands or tribal councils in four provinces were running health programs and clinics previously under the federal Department of Health and Welfare.

The Nuu-chah-nulth Health Board on the Tseshaht reserve near Port Alberni, Vancouver Island was one of the first to obtain delegated authority to run what is the most comprehensive Native medical program in the country. It directly employed 17 people - from medical advisors to janitors - with twice that number working for the 14 bands themselves. It oversaw 12 health stations and had four alcohol and drug counsellors. It employed a part-time doctor and subsidized his travel to the remote villages. The board also had one full-time and one part-time mental health worker; Health and Welfare Canada will not pay for complete mental health services although it is considered a top priority in Aboriginal communities. Only one of the board's professional staff, the coordinator of the mental health program was a Nuu-chah-nulth Indian.

The Nuu-chah-nulth Tribal council's Usma family and child welfare agency whose coordinator was a Nuu-chah-nulth woman, was also one of the most comprehensive in Canada, having assumed full control of provincial authority and programs in 1988. There are 37 Native-run child welfare services across Canada covering about 35 percent of all reserve families. Another 15 agencies were at the developmental stage. Alberta and B.C. had only a few; Saskatchewan, none. More established agencies operated in Ontario and parts of Quebec. New Brunswick had almost full coverage, and Micmac Family and Children's Services covered most of Nova Scotia. Only one band in Canada, the Shuswap of British Columbia's Spallumcheen reserve has won sole authority for the welfare of its children. The others are subject to three-way agreements among federal, provincial and various member bands, legally bound to enforce provincial laws and regulations.

In Manitoba, almost all of the 61 bands are covered by Native-run agencies. Unfortunately, several agencies have been the subject of much controversy over the abuse or deaths of children in their care. As well there has been an ongoing struggle between Manitoba Native women's groups and band chiefs over the continuing family violence and sexual abuse on many reserves. The women's groups accused the chiefs of not doing enough to end the abuse and of covering up a number of suspicious dealths of children. The women's arguments were supported in the 1991 report of the Manitoba Aboriginal Justice Inquiry which stated,

"The unwillingness of chiefs and council to address the plight of women and children suffering abuse at the hands of husbands and fathers is quite alarming. The failure of aboriginal government leaders to deal with the problem of domestic abuse is

32 unconscionable. Their silence and failure to act actually contribute to the problem."

In 1992, Judge Brian Giesbrecht released a report on his inquest into the suicide of a 13-year-old boy from the Sandy Bay reserve which uncovered a cycle of cover-ups of allegations of widespread child abuse by Native leaders and their relatives. The judge concluded that the Manitoba government had been irresponsible and negligent in not only letting ill-equiped Native child welfare agencies handle such a burden with so little support. He also criticized Native leaders for being "foolish and naive" in pushing such agencies on their communities. The government, Giesbrecht said, should pass a law to eliminate the possibility of interference by chiefs and band councils in the operation of child welfare agencies.

The Assembly of Manitoba Chiefs has agreed to a joint study of the child welfare system with the Manitoba government. And the Manitoba government created an appeal panel to hear any complaints of political interference from band councils.

RECOMMENDATION

The CEC recommends that Health and Welfare provide funding for the development of cross-cultural training modules in family practice, nursing, psychiatry, psychology and social work. The CEC further recommends that Health and Welfare and its provincial counterparts encourage all social, health, and mental health service agencies to adopt and promote employment equity programs and improve their hiring and promotion of Aboriginal as well as ethnic and visible minority staff.

33 iews of Members:

The Aboriginal culture is part of Aboriginal teachings and that has to be accounted for. Both basic and other education is lacking for natives. Their culture and traditions have to be built in to their education.

Federation of Danish Associations

SERVICES FOR URBAN NATIVES

More Aboriginal people live in urban centres across Canada than in Aboriginal territories and communities - on reserves, in Metis settlements and in Inuit communities. Despite the growing number of Aboriginal people in urban areas, services and organizations to meet their needs have been scarce and few.

According to the RCAP report on findings of "Aboriginal Peoples in Urban Centres", it was indicated that the lack of appropriate services was a major problem for Aboriginal peoples in the urban areas. For some Aboriginal peoples who move to cities they may face unfamiliar language, customs, and environment. Some problems include lack of cross-cultural understanding, lack of transportation, lack of knowledge of health facilities. As well, Aboriginal urban programs are under-staffed and under-funded.

Currently, friendship centres are the primary service provider to Aboriginal peoples in urban centres. Other urban-based Aboriginal services include court workers programs, Aboriginal interpreter programs in hospitals and courts and Aboriginal women's shelters. Aboriginal people are reluctant to make use of non-Aboriginal agencies because they lack cross-cultural training and are ignorant of the special problems faced by Aboriginal people.

Another area of concern was the situation of Aboriginal youth in urban areas particularly youth- at-risk who needed more programs in the areas of sports and recreation, AIDS awareness and sex education.

RECOMMENDATION

The CEC recommends that the federal government provide adequate funding to Native Friendship Centres or similar agencies providing services to assist urban natives to integrate into Canadian society particularly for youth. Where such agencies do not exist, funding should be provided to settlement agencies to provide such services. Service providers should given cross-cultural training to ensure they are sensitive to native culture and traditions.

34 JUSTICE

A number of recent inquiries have examined the relationship of the justice system to Aboriginal peoples including the Donald Marshall inquiry in Nova Scotia (1989) and the Aboriginal Justice Inquiry in Manitoba (1991). As the report of Manitoba's Aboriginal Justice Inquiry stated, "In almost every aspect of our legal system, the treatment of Aboriginal people is tragic. The relationship between Aboriginal people and the rest of society must be transformed."

In 1989, Aboriginal people represented approximately 6 percent of the general population of Manitoba and 54 percent of the provincial jail population.

In Saskatchewan, half the federal prison inmates and 68 percent of provincial jail inmates are Aboriginal.

Indian and Metis people have a rate of imprisonment far above that of other Canadians, being routinely jailed for inability to pay fines or propose community service options.

Aboriginal offenders are more likely than non-native offenders to be incarcerated for a violent offence.

And Aboriginal inmates are less likely to get full parole than non-natives and more likely to be returned to prison for technical violations of their parole.

Most have concluded that racism is a problem as well as the culturally inappropriate applications of laws that ignore Aboriginal norms of behavior and approaches to problem-solving. The present justic system is criticized as being ethnocentric, oppressive and unfair and for focusing on punishment at the expense of healing.

The Manitoba Aboriginal Justice Inquiry's solution was to recommend the creation of a separate native justice system. Aboriginal groups would "enact their own criminal, civil and family laws... and the authority of Aboriginal courts within Aboriginal lands must be clear and paramount." The inquiry pointed to the example of the United States, where tribal courts have long been a routine part of the state and federal justice systems, hearing over 300,000 cases a year. Some of those courts are in Native communities of fewer than 100 people, and rely on advocates trained in tribal law rather than lawyers.

The creation of a parallel Aboriginal-controlled justice system should not be seen as a threat. It is rather a recognition that there can be different approaches to criminal justice based on different paradigms of justice. There has already been changes underway. Justice circles or local justice committees are now a regular part of the court system in a number of Native communities across Canada depending on the willingness of local judges to accept change and the communities wishes.

35 ^^uch measures as court communicator programs, RCMP Special Constables, and a variety of outreach programs already exist. Elders from the five Tlingit family clans at the Yukon village of Teslin handle most cases there. The Manitoba community of Split Lake has had for decades its own system of elected peacemakers. Kahnawake had a traffic and small crimes court answering to Mohawk justices of the peace. Manitoba's St. Theresa Point band has since 1984 run its own tribal youth court. Offences referred to the court by the RCMP include assault and theft under $1,000. Sentences range from restitution and community service to two weeks on th trapline.

Some tribal groups, such as Manitoba's Dakota Ojibwa Tribal Council, run extensive courtworker and probation officer programs. Southern Alberta's Bloods run their own minimum security provincial jail.

The Native Womens' Association of Canada has cautioned that if Native mean assume control over the administration of justice, it could mean lenient and inappropriate sentencing and the lack of a deterrence in violence and crimes against Native women.

RECOMMENDATION

HOUSING

Problems with housing in Aboriginal communities is a common concern. Statistics Canada in 1985 acknowledged that there was a shortage of 12,000 housing units on reserves. The Assembly of First Nations believes that this figure is an underestimate. Some 2,000 units are being built every year, which is not keeping pace with new family formation.

Other issues are housing standards, crowding, inadequate funding, and problems experienced by Aboriginal communities and organizations in dealing with government, particularly with Canada Mortgage and Housing Corporation (CMHC). The federal goverment's rural and Aboriginal housing program was criticized as inadequate because it makes no special provisions for Aboriginal people and CMHC's rent-to-income scales were unrealistically high in Aboriginal communities.

RECOMMENDATION

36 ^TOMMON CONCERNS

Many ethnic and Aboriginal organizations and communities have come to an understanding that they ought to work together and support each other's causes to achieve justice and equality. Many minority organizations are now involving the Aboriginal peoples in their conferences and dialogues on common issues, making submissions in support of their favours and vice versa. The Aboriginal organizations and communities who initially feared that they will undermine their special status and special First Nations position in working with the multicultural groups, are also now coming to an understanding that is based on respect, understanding and a common quest for similar but parallel objectives. This new relationship between the Aboriginal peoples and the ethnic minorities is redefining "unity with diversity" which is very much in the spirit and concept of multiculturalism. The Aboriginal communities are also diverse communities with many languages and cultures, and a similar understanding in their own communities can give strength and unity to dismantle common barriers.

The following are some examples of the views of CEC member organizations.

-We recommend full support in pursuing Aboriginal peoples own aspirations. -We should lobby on their behalf. -We should have a regular committee on Aboriginal issues. -We should have an ongoing dialogue and position papers from time to time in their support.

Federation of Danish Associations

The CEC should develop a closer alliance with the native community, — be more supportive, and involve them in our conferences and dialogues. The two voices together can be more effective.

National Association of Japanese Canadians

37 * -We should continue to educate and inform ethnocultural communities about the issues of Aboriginal peoples. -We should advocate on their behalf. -We should organize community events and involve the Aboriginal groups. -We would make alliances with them to help them in particular, alleviating poverty and sub-human living conditions. -We should offer to them our professional expertise such as the social workers, doctors, lawyers, and other community worker etc. - Our women's group should form partnerships with the Aboriginal women's groups and work jointly for improving the status of women.

National Council of Canadians Filipino Associations

CONCLUSION

It is time to allow Aboriginal peoples to control their own lives and to live their lives in their own way. This can only come from self-government. Allowing Aboriginal people to controll their own destiny by redefining it in their own terms according to their own aspirations and in their own way. This will give them empowerment.

As the Assembly of First Nations states:

The essential point is that each community must have the freedom, power, and resources to draw on its own strengths and tradition, in order to heal the wounds that the past has left and to get on with the great task of rebuilding..This requires laws, institutions, mechanisms for governing day-to-day life based on aboriginal culture, values and traditions.

All Canadians must support these basic principles: that Aboriginal rights must be protected; that Aboriginal peoples have equal status as founding nations; that Aboriginal people have an inherent right to self government; and that treaties and land rights must be respected and honoured. This is the only route to take if Canadians want a strong and vital relationship with Aboriginal peoples. This is only way that Aboriginal people can express their unique and distinct identity. This is the spirit of multiculturalism, to respect other cultures and to protect minority rights. By allowing others to grow, we will all benefit in the end.

38 ^^Ve cannot turn back time and rewrite history or undo the harm done to native people, but we can acknowledge that past ways of doing things was wrong and work hard to change and make things better for the future.

In the words of Nishga Rod Robinson,

Today the Aboriginal people and other Canadians stand on opposite shores of a wide river of mistrust and misunderstanding. Each continues to search through the mist for a clear reflection in the waters along the opposite shore. If we are truly to resolve the issues that separate us, that tear at the heart of this great country...then we must each retrace our steps through our history to the source of our misperception and misconception of each other's truth. The challenge is to define, clearly, new visions and pragmatic mechanisms that will allow our cultural realities to survive and co-exist. We must seek out those narrow spots near the river's source where our hands may be joined as equal and honourable partners in a new beginning.

39 IBLIOGRAPHY

Affiliation of Multicultural Societies and Service Agencies of B.C. (1991). Proceedings of a Conference on Native Issues. Van. B.C.

Canadians Teachers' Federation. (Oct. 1992). Racism and Education: Different Perspectives and Experiences. Ottawa, Ontario.

CEC Brief: Brief to the "Special Committee on the Meech Lake Agreement"; Provincial Legislature, Manitoba (June 1990).

CEC Brief. Canada for all Canadians: Building a Strong Canada through Respect an diversity: Brief to the "Special Joint Committee on a Renewed Canada.

Department of Secretary of State of Canada. (1991). Canada's Off-Reserve Population: A statistical Overview. (Cat. No. S2-220/1991).

Employment and Immigration Canada. (1988). Employment Equity Act (Annual Report to Parliament. (Cat. No. MP 1-4-/1988).

Ontario Ministry of Citizenship and Cultures. (1987). Aboriginal Cultures of Ontario: A summary of Definition and Proposals to Preserve their Cultural Heritage Made by the Native People of Ontario. (D1798 2/873M).

Royal Commission on Aboriginal Peoples. (1993). Aboriginal Peoples in Urban Centres: (Cat. No. Z1-1991/1-11-3E).

Royal Commission on Aboriginal Peoples. (April, 1993). Focusing the Dialogue. "Public Hearings"; Discussion Paper 2. (Cat. No. Z1-1991/1-12-2E)

Royal Commission on Aboriginal Peoples. (Oct., 1993). Framing the Issues. "PublicHearings", Discussion Paper 1. (Cat. No. Zl-1991/1-12-1).

Royal Commission on Aboriginal Peoples. (April 1993), Overview of the Second Round. "Public Hearings". (Cat. No. Z1-1991/1-11-1-2E).

Royal Commission on Aboriginal Peoples. (Oct. 1992). Overview of the First Round. "Public Hearings". (Cat. No. Zl-1991/1-11-1).

Sinclair, Murray. (1993, Summer). In Contact. Manitoba Intercultural Council Newsletter; pp. 5,11,19.

Stymeist, David. (1975). Ethnics and Indians. Toronto; Peter Martin Press.

40 4 1 )Q e lV ,V K ~t~f CANADIAN ETHNOCULTURAL COUNCIL CONSEIL ETHNOCULTUREL DU CANADA 251 Laurier Ave. W.. Suite 1100, Ottawa, Ontario K1P 5J6 • (613)230-3867 • Fax (613) 230-8051

Canadian Ethnocultural Council (CEC) Conseil ethnoculturel du Canada (CEC)

What is the CEC? Qu'est-ce que le CEC?

Founded in 1980, the Canadian Ethnocultural Fondé en 1980, le Conseil ethnoculturel du Canada Council (CEC) is a non-profit, non-partisan coalition of (CEC) est un organisme sans but lucratif, non-partisan, de 38 national ethnocultural organizations which in turn trente-huit associations ethnoculturelles nationales qui represent over 2,000 ethnic organizations across représentent à leur tour plus de deux milles organismes Canada. The fundamental objective of the CEC is to provinciaux et locaux partout au Canada. L'objectif secure equality of opportunity, of rights, and dignity for primaire du CEC est de garantir l'égalité de chances, de ethnocultural minorities in Canada. droits, et la dignité aux minorités ethnoculturelles du Canada. Since its inception, the CEC has been serving as a united voice for ethnic minorities nationwide, Depuis sa fondation, le CEC cherche à promouvoir promoting a vision of multiculturalism which is based une vision du multiculturalisme qui est fondé sur le respect on a respect for the different ethnocultural groups in de la diversité culturelle et qui vise à garantir l'égalité aux Canada and equality for them in all aspects of Canadian minorités ethniques dans tous les secteurs de la vie life. canadienne.

The CEC aggregates the demands of its Le travail du CEC consiste à faire la synthèse des membership regarding multiculturalism issues, and exigences de ses membres en matière de multiculturalisme articulates those demands to decision-makers in et de faire connaître ces exigences aux représentants de government and non-governmental organizations. Some divers ordres gouvernementaux et d'organismes non- of the strategies and activities of the CEC have gouvernementaux. included: Le CEC à recours aux moyens suivants pour • the presentation of briefs and position papers; communiquer la position de ses membres: • research on multicultural issues; • the organization of conferences, workshops and other • présentation de mémoires; events for its members and for the public; • recherche dans le domaine du multiculturalisme; • the preparation of publications (annual reports, • conférences, ateliers et autres manifestations; newsletters, research papers, etc.). • production et distribution de publications (rapports annuels, bulletins, rapports de recherche, etc.). Structure Structure Three representatives appointed from each organization gather at a general assembly every two Trois représentants nommés par chaque organisme years to elect an Executive Committee. The Executive membre du Conseil se réunissent tous les deux ans en une Committee is responsible for the general management assemblée générale pour élire un comité directeur de dix of the Council, ensuring that all orders and resolutions membres comptant également deux membres ex officio. of the membership are carried out. A Board of Ce comité est chargé de la gestion globale du CEC et doit Presidents, consisting of the current president of each faire en sorte que soient exécutées les instructions et les member organization, reviews the work of the résolutions votées par les membres aux assemblées Executive Committee and discusses topical issues every générales et à d'autres réunions. Le conseil des présidents, six months. A small office facilitates the considerable composé des présidents actuels de chaque organisme voluntary involvement of the membership. membre, se réunit tous les six mois pour passer en revue le travail du comité directeur et pour examiner les questions The CEC also has various committees composed de l'heure. Un petit bureau facilite la participation bénévole of volunteers to address the issues of concern to its - déjà considérable - des membres. members such as: accreditation of foreign degrees; Le Conseil possède également plusieurs comités^B employment equity; future of Canada; heritage chargés de traiter les questions qui intéressent ses memï^p languages; immigration laws; race relations; and comme par exemple: l'attestation d'équivalence des redress of past injustices. diplômes étrangers; l'équité en matière d'emploi; l'avenir du Canada; les langues ancestrales; les politiques The CEC is financed through government d'immigration; les relations interraciales et la réparation funding, membership dues and fundraising endeavours. des torts.

Accomplishments Les sources de financement du CEC proviennent de subventions du gouvernement, de cotisations, et de Since its inception, the CEC has consistently campagnes de levée de fonds. supported and advocated for policies such as: the Canadian Multiculturalism Act, the Employment Réalisations Equity Act; the establishment of the Department of Multiculturalism and Citizenship; and the inclusion of Le Conseil a sans relâche et avec succès milité pour Section 27 ((multiculturalism) in the Charter of Rights l'adoption de la Loi sur le multiculturalisme canadien, la and Freedoms. Loi sur l'équité en matière d'emloi, la création du Ministère du Multiculturalisme et de la Citoyenneté, et de l'inclusion de l'article 27 (multiculturalisme) dans la Charte des droits et libertés.

Members of the Canadian Ethnocultural Council

• Armenian National Federation • National Council of Jamaicans and Supportive • Belarusan Canadian Coordinating Committee Organizations in Canada • Canadian Arab Federation • National Council of Trinidad and Tobago • Canadian Hispanic Congress Organizations • Canadian Jewish Congress • National Federation of Pakistani Canadians • Canadian Polish Congress • Russian Canadian Cultural Aid Society • Chinese Canadian National Council • Serbian National Shield Society • Council of Muslim Communities in Canada • Slovak Canadian National Council • Croatian Peasant Society • Slovenian National Federation • Cypriot Federation of Canada • Vietnamese Canadian Federation • Czechoslovak Association of Canada • Ukrainian Canadian Congress • Estonian Central Council in Canada • Federation of Canadian Turkish Associations • Federation of Danish Associations • Federation of Korean-Canadian Associations • Federation of Lao Associations of Canada • First Portuguese Canadian Congress • Finnish-Canadian Cultural Federation • German-Canadian Congress • Hellenic Canadian Congress • Icelandic National League • Latvian National Federation in Canada • Lithuanian Canadian Committee • National Association of Canadians of Origins in India • National Association of Japanese Canadians • National Congress of Italian Canadians • National Council of Barbadian Associations of Canada • National Council of Canadian Filipino Associations • National Council of Ghanaian Canadians