FROM ETHNICITY TO EQUITY EVOLVING TRENDS IN FEDERAL MULTICULTURALISM Augie Fleras, Professor of Sociology at the University of Waterloo, specializes in Race and Ethnic Relations, in Canada and New Zealand. His most recently published books -with Jean Leonard Elliott - are, Unequal Relations: An Introduction to Race & Ethnic Dynamics, 1991, and, Multiculturalism In Canada: The Challenge Of Diversity, 1992.

As the aboriginal and Quebec agendas continue to bask in the constitutional spotlight, one could be forgiven for assuming that multiculturalism had fallen off the political map as a force to be reckoned with. Appearances can be deceiving, however, and multiculturalism remains a vibrant and forceful dynamic in Canadian society, despite mixed public reception and a crowded political arena. The anticipated arrival of some 1.25 million new Canadians by 1996, combined with minority assertiveness for removal of discriminatory barriers, may well restore multiculturalism to its former lustre. Recognition of its pivotal role for managing the challenges of diversity makes it abundantly clear: the multiculturalism of the 1990s with its antiracist dimension is strikingly different from the folkloric versions of the 1970s. This shift in emphasis from ethnicity - celebrating differences, to equity -managing diversity, is of critical import for Canadian nation-building, and provides a fascinating glimpse into the politics of power in a changing, diverse, and complex society.

"Ethnic" Multiculturalism

A turning point in Canadian history began quite inauspiciously on October 8th of 1971 when the Prime Minister of Canada, Pierre Elliott Trudeau, rose in parliament and announced his government's commitment to the principles of multiculturalism (within a bilingual framework) as a basis of future government policy. The decision to do so arose indirectly from recommendations by the Royal Commission on Bilingualism and Biculturalism who had extolled "the contributionmade by other cutlures" toward Canada's cultural enrichment. Political considerations also came into play, including the need: a. to shore up Liberal electoral strength in the West where bilingualism did not meet widespread approval, b.

to capture and secure the ethnic vote in urban Ontario, c. to defuse mounting Quebecois pressure on federalism, d.

to blunt the threat of unwanted American influences on Canadian cultural space, e. to neutralize backlash from the Official Languases Act, and f. to re-assert a new Canadian cultural identity with the demise of anglo-conformity as a central ideological construct. The 1971 policy advocated a restructuring of the symbolic order to incorporate all identities on an equal basis. Under federal multiculturalism there would be no official culture despite the status of French and English as official languages of the country. No longer would ethnic minorities be subjected to treatment as minor players in the unfolding of Canada's destiny. Nor would their distinctive folk cultures be denied legitimate status in the symbolic realm. They now occupied positions of central importance as reflected in the government's policy commitment to: a.

advance the existence and contribution of cultural diversity, b.

eliminate discriminatory barriers because of language or culture, c.

promote intercultural sharing and understanding, d.

improve delivery of needed services, and e.

facilitate the acquisition of one of the two official languages.

Finally, all cultural barriers to full participation in Canadian society were to be dismantled to ensure individual freedom of choice. Under the freedom of expression option, however, multiculturalism never envisaged the promotion of ethnic groups as communities or enclaves, much less the establishment of parallel minority institutions at odds with majority structures. Multiculturalism advocated instead the full involvement and equal participation of ethnic minorities in mainstream institutions, without denying anyone the right to identify with select elements of cultural past if they so chose.

Multiculturalism and Race Relations

The content and scope of official multiculturalism underwent a shift in emphasis as the 1970s drew to a close. Demographic, political, and social pressures combined to subvert the elevance of an ethnic multiculturalism following the influx of visible minority immigrants whose concerns revolved around employment, housing, education, and discrimination (equality) rather than language or culture (ethnicity). To consolidate the past and prepare for the future, a new multiculturalism act with a clearer sense of purpose and direction came into effect in 1988 when Canada became the world's first (and only) official multicultural state. Directed toward the 'preservation and enhancement of multiculturalism in Canada', the Multiculturalism Act sought to assist cultural and language preservation, reduce discrimination, enhance intercultural awareness and understanding, and promote institutional adaptation. In seeking a balance between culture and equality, the Act specified the right of individuals to identify with the cultural heritage of their choice, yet retain "full and equal participation .. in all aspects of Canadian society".

Of particular note, the new multiculturalism recognized the need to proactively increase minority participation in society by incorporating diversity into the institutional mainstream as necessary, normal, and invaluable. All government agencies, departments, and crown corporations - not just the Ministry responsible for multiculturalism - were obliged to design and implement those policies and procedures that enhanced minority participation, access, and equity. Even federal spending reflected the paradigm shift from ethnicity to equity. The allocation of multicultural funding de-emphasized folkloric expressions, and dovetailed instead with immigrant settlement and participation, removal of discriminatory and systematic barriers, anti-racism, and ethnocultural equity.

From Symbol to Substance

Few will be surprised by transformations in the content, scope, and focus of Canada's multiculturalism. What perhaps is surprising is the impact and implications of this 'paradigm' shift. Federal multiculturalism has evolved from an all- party agreement with minimal formal authority, to its present status as statutory, and constitutional law, with potential to catapult government-minority relations into yet unexplored realms. Whereas multiculturalism once concentrated on cultural preservation and intercultural sharing - 'ethnic sidestream', current emphasis is firmly locked into equity concerns involving institutional accomodation, social justice, race relations, and antiracism. No less significant has been the politicization of multiculturalism: instead of a soothing balm for celebrating differences, multiculturalism is inextricably political in adding to the debates about entitlement "who gets what", and the allocation of power and resources.

To assist in sorting out the 'different' multiculturalisms, the chart below reveals points of difference between "ethnic" and "equity" multiculturalism. One column emphasizes the concept of 'celebrating differences' - by way of culture, ethnicity, and individual rights ; the other 'managing diversity' - through equality, race relations and anti-racism, and collective rights.

Shifts In Official Multiculturalism - 1971 to 1991 Celebrating Differences (1970s) Managing Diversity (1980s) Policy Law, Constitution Culture Equity Equality (of opportunity) Equality (of results) Personal Political Ethnicity Race Ethnic Symbols (folkloric) Race Relations & Antiracism Liberalism (individual rights) Collectivism (group rights) Individual adjustment Institutional Accomodation Ethnocentrism Systemic discrimination Cultural sensitivity Employment equity Passive state involvement Pro-Active state initiative Sidestream Mainstream

Through comparison and contrast, the chart offers a useful starting point for discussion and debate about multiculturalism. In no way, however, are these ideal types intended to invoke the existence of mutually exclusive positions, or to imply a total eclipse of ethnic multiculturalism by the realities of a post multiculturalism. Nor is the existence of two multicultural 'solitudes' implied; after all a degree of overlap is inevitable in light of government efforts for a workable balance between culture and equality.

Yet differences in emphasis cannot be denied despite dangers of oversimplification. Rhetoric and pragmatism aside, these are most accurately reflected in government initiatives to embrace multiculturalism as a practical instrument for dealing with diversity in a politically astute fashion. The politics of nation-building will ensure further struggles in the restructuring Canada along multicultural lines. Nevertheless, as the end of the 20th century rapidly approaches, multiculturalism itself may indeed emerge as a fundamental characteristic of Canada, and take its rightful place as a symbol with substance, equivalent to that of Quebec's "distinct society" aspirations and aboriginal commitment to "inherent self-governing rights".

This article was originally published in Cross Cultures Magazine in Volume 1 - Issue 5 - 1992. Unauthorized copying, distribution or other usage without express written permission of the publisher is prohibited.