Canada Day

01 Friday Jul 2022

Posted by michelinewalker in Canada, French-Canadian Literature, Language Laws

Tags

Bill 96, Canada Day, Canadian Charter of Rights and Freedom, Language Laws, Les Anciens Canadiens, Multiculturalism, Official Languages Act 1969, Two Solitudes

Canadiana 1 (page)←
Canadiana 2 (page)←

Language Laws in Quebec: Bill 96

Les Anciens Canadiens

I have written several posts on Philippe Aubert de Gaspé‘s Les Anciens Canadiens. I used a translation entitled Cameron of Lochiel. Cameron of Lochiel is the title Sir Charles G. D. Roberts gave to his second translation of Aubert de Gaspé‘s Les Anciens Canadiens (Canadians of Old).

Jules d’Haberville, a seigneur‘s son, and Arché, Archibald of Locheill, a Scot, are close friends. Both are studying at the séminaire (college) in Quebec City and Arché spends holidays with the d’Haberville family. When Jules and Arché leave the séminaire, the two friends join the military and are enemies during the Battle of the Plains of Abraham. Jules is very angry. Arché had to burn down the Seigneur d’Haberville’s Manoir. The two reconcile. Jules will marry an English woman, but Blanche, Jules’s sister, will not marry Arché. These are the two faces of “Canada” after Nouvelle-France‘s defeat. One turns the page, but one remembers. Les Anciens Canadiens is an instance of anamnesis, but it proposes a union between French-speaking Canadiens and English-speaking Canadians.

James Murray in later life (Photo credit: Wikipedia)

Sir Guy Carleton, 21st Governor of the Province of Quebec (Photo credit: Wikipedia)

The former citizens of New France were governed, first, by James Murray and, later, by Sir Guy Carleton, 1^stBaron Dorchester. We owe Sir Guy Carleton the Quebec Act Act of 1774, a recognition of French-speaking Canadians. The Quebec Act did not fully cancel the Royal Proclamation of 1763, a recognition of the rights of Canada’s First Nations, but it ended a will to assimilate French-speaking British subjects. Similarly, the Constitutional Act of 1791 did not fully repeal the Quebec Act of 1774. Quebec retained its Seigneurial System, which was not abolished until 1854. Moreover, French-speaking Canadians could still speak French, practice their religion, keep their Code Civil, and run for office. However, the Constitutional Act of 1791 reduced the size of the former Province of Quebec and it separated Canada into Upper Canada and Lower Canada (lower down the St Lawrence River).

I quoted the Preface to Sir Charles G. D. Roberts‘ second translation of Les Anciens Canadiens in my last post, but my quotation disappeared. The image of Cameron of Lochiel (Arché) had been placed at the foot of this post without reference to Cameron of Lochiel.

Cameron of Lochiel, the Gutenberg Project’s [Ebook 53154]
Les Anciens Canadiens, ebookgratuits.com

Sir Charles G. D. Roberts belonged to a group called the Confederation poets. These poets supported Canadian unity which was dealt a blow by Confederation. However, this could not be discussed in 1905, despite Confederation occurring in 1867. At that point, no one knew to what extent Residential Schools would harm Amerindians. Moreover, in 1905, the imbalance between English-speaking Canadians and French-speaking Canadians could not be assessed. But we read, in Charles G. D. Roberts’s Preface, that “there is afforded a series of problems,” which is a signal.

In Canada there is settling into shape a nation of two races; there is springing into existence, at the same time, a literature in two languages. In the matter of strength and stamina there is no overwhelming disparity between the two races. The two languages are admittedly those to which belong the supreme literary achievements of the modern world. In this dual character of the Canadian people and the Canadian literature there is afforded a series of problems which the future will be taxed to solve. To make any intelligent forecast as to the solution is hardly possible without a fair comprehension of the two races as they appear at the point of contact. We, of English speech, turn naturally to French-Canadian literature for knowledge of the French-Canadian people. The romance before us, while intended for those who read to be entertained, and by no means weighted down with didactic purpose, succeeds in throwing, by its faithful depictions of life and sentiment among the early French Canadians, a strong side-light upon the motives and aspirations of the race.

Sir John A. Macdonald and his followers created the “Quebec Question.” The children of immigrants to Canada who settled in provinces outside Quebec attended “uniform” schools. They learned English, and many grew to believe that Canada was an English-language country. Québécois have been addressing this imbalance by passing Language Laws, one of which is Bill 96. Bill 96 threatens what has long been a reality confirmed in the Official Languages Act of 1969. Canada is an officially bilingual and bicultural country.

These laws have been a source of tension between the two “solitudes,” francophones and anglophones. Hugh MacLennan published Two Solitudes (1945), depicting Canada’s profoundly divided anglophones and francophones. This problem was investigated by the Royal Commission on Bilingualism and Biculturalism (1963-1969). However, Language Laws, Bill 96, perpetuate the division between anglophones and francophones. They also project an unfavourable image of Quebec. Moreover, language laws misuse the policy of multiculturalism, first expressed by Prime Minister Pierre Elliott Trudeau, in 1971. Multiculturalism, or pluralism, is not a cancellation of the Official Languages Act of 1969.

The term multiculturalism is descriptive. It recognizes the presence in Canada of persons originating from many lands, but Canada remains a bilingual and bicultural nation. Multiculturalism cannot be used not to learn at least one of Canada’s official languages. Nor can it be used as a promotion of unilingualism (French or English) on the part of individuals and a government. Moreover, since the passage of the Official Languages Act of 1969, government services should be provided in the two official languages. For instance, a francophone should not be tried in English, nor should an anglophone be tried in French. Finally, Bill 96 cannot compel individuals in Quebec to use French only. If so, it breaches the Official Languages Act of 1969.

Multiculturalism was recognized in Section 27 of the Canadian Charter of Rights and Freedoms (1982). But, interestingly, New Zealand born and educated Peter Hogg, CC QC FRSC, Canada's foremost authority on Canadian constitutional law,

“observed that this section did not actually contain a right; namely, it did not say that Canadians have a right to multiculturalism. The section was instead meant to guide the interpretation of the Charter to respect Canada's multiculturalism. Hogg also remarked that it was difficult to see how this could have a large impact on the reading of the Charter, and thus section 27 could be more of a rhetorical flourish than an operative provision.’” (section 27 of the Canadian Charter of Rights and Freedoms, Wikipedia.)

https://www.cbc.ca/news/canada/montreal/air-canada-ceo-french-1.6236356

In a post entitled On Language Laws in Quebec (18 November 2021), I wrote that last November, Air Canada‘s CEO (PDG), Michael Rousseau, who had lived in Quebec since 2007, addressed the Montreal Chamber of Commerce in English. He made Air Canada look like a foreign corporation where business was conducted in the English language. Michael Rousseau’s snafu could be interpreted as a breach of the Official Languages Act, passed in 1969, fifty-three years ago. A friend reminds me that in Canada, French is not a foreign language.

Conclusion

In the 1960s, my father, a favourite guest of talk shows in Vancouver, would be told that the French in North America had lost the Battle of the Plains of Abraham (13 September 1859), which had settled matters once and for all. Such a comment used to sadden me. We are now in the 2020s. It has also saddened me to hear relatives praise a student who attended university in Quebec managing not to learn French. He or she may not have found time to study French and missed an opportunity to do so. Moreover, my career was affected by Quebec’s language laws. I was expected to explain Quebec, which I could not do. Nor could I provide a method of teaching that led to a quick mastery of the French language.

I do not support Quebec’s language laws. They further separate Canada’s anglophones and francophones and create polarisation. People dig in their heels endangering the French language and Canadian unity.

On 24 June, Québécois celebrated la Saint-Jean-Baptiste, Quebec’s national holiday. The celebration is rooted in la Saint-Jean, a celebration of the summer solstice. Canada day is celebrated on 1 July, today. There have been sinners on both sides of Canada’s linguistic divide, but I am celebrating Canada Day.

RELATED ARTICLES

Language Laws in Quebec: Bill 96 (21 June 2022)
On Language Laws in Quebec (18 November 2021)
About Confederation, cont’d (6 October 2020)
About Canadian Confederation (15 September 2020)
Sir Wilfrid Laurier: the Conciliator (15 July 2020)
La Saint-Jean-Baptiste & Canada Day (6 July 2015) ⬅️
Beyond Bilingualism and Biculturalism (2 May 2015) ⬅️
Sir Wilfrid Laurier: the Conciliator (15 July 2020)
The Aftermath, cont’d: Aubert de Gaspé Les Anciens Canadiens (30 March 2012)
The Aftermath & Krieghoff’s Quintessential Quebec (29 March 2012)

Les Anciens Canadiens

Les Anciens Canadiens & the Noble Savage (15 July 2021)
The Good Gentleman (9 July 2021)
Jules d’Haberville & Cameron of Lochiel (12 June 2021)
La Débâcle / The Debacle (13 June 2021)
Les Anciens Canadiens/Cameron of Lochiel (9 June 2021)
Jules d’Haberville & Cameron of Lochiel (6 June 2021

PAGES

Canadiana 1 (page)←
Canadiana 2 (page)←
Voyageurs Posts (page)

Sources and Resources

Love to everyone 💕

À la claire fontaine (By the clear fountain/spring) performed by Vancouver choir musica intima, arrangement by Stephen Smith. My own urban re-interpretation of the traditional French folk song. Director/producer: Nigel Hunt. DOP: Terry Zazulak, Editor: Brian Nemett. Actors: Jerry Prager, Sigrid Johnson. Funding: Bravo! FACT. Video copyright: Garrison Creek Productions, 2000.

Micheline Walker
1^st July 2022
WordPress

Beyond Bilingualism and Biculturalism

02 Saturday May 2015

Posted by michelinewalker in Quebec, Quebec history

≈ 6 Comments

Tags

Biculturalism, Bilingualism, education, Maîtres chez nous, Multiculturalism, Parent Commission

Monument to Multiculturalism by Francesco Pirelli in Toronto; four identical sculptures are located in Buffalo City, Changchun, Sarajevo, and Sydney (Photo credit: Getty Images)

Bilingualism

Investigating Canada’s status as a bilingual and bicultural nation was a difficult endeavour. It may have caused the death of André Laurendeau who served as co-chair of the Royal Commission on Bilingualism and Biculturalism with Davidson Dunton. Davidson Dunton was not the problem. Laurendeau and Dunton were a compatible team.

André Laurendeau died in 1968, at the age of 56, before the Official Languages Act of 1969 was passed. From 1963 until his death, his role “brought him considerable criticism from his nationalist colleagues. The stress caused by this criticism was blamed for Laurendeau’s relatively early death by historian Charles Godin.” (See André Laurendeau, Wikipedia.)

These years were very stressful for certain French-speaking Canadians. At the time, my father was the leader of British Columbia’s French-speaking community. He fell ill.

1. On the one hand, he had to deal with individuals who could not understand why their language was not an official language. They lived in communities where the population consisted of immigrants or the children of immigrants who were more numerous than French-speaking citizens in their community. There may not have been French-speaking Canadians in their community. These people would say that Britain “won the battle.” This could explain why Pierre Trudeau was motivated to adopt multiculturalism as a policy.

2. On the other hand, my father had to face members of a French-speaking community many of whom wanted their French-language schools to be Catholic schools. For them, language and faith could not be dissociated. This question is central to the history of bilingualism in Canada, i.e. bilingualism outside Quebec. In Quebec, French schools were Catholic schools until the Quiet Revolution. English-language schools were Protestant schools.

Yet, had the French language schools or Catholicism been threatened, it is unlikely that the Province of Quebec (Canada East), led by Sir George-Étienne Cartier, PC, would have entered Confederation. The other three provinces, Canada West, future Ontario, Nova Scotia and New Brunswick, that entered confederation in 1867 did not oppose Sir George-Étienne Cartier’s condition that Canada East retain its language and its religion, nor did London, the senior authority in the matter. It is as though the Quebec Act of 1774 had left a permanent imprint. However, when I was a student, Catholic schools outside Quebec were private schools.

When it entered Confederation, Quebec (Canada East) also kept its Code civil. In fact, if approved, Confederation would be an advantage for Quebec because it would rescind the Act of Union of 1841 that united Upper Canada (up the Saint-Lawrence River) and Lower Canada (down the Saint-Lawrence River).

“Maîtres chez nous”

“Maîtres chez nous” (masters in our own home)
the Language Laws
Saint-Jean-Baptiste Day riot (1968)
the Parent Commission (education in Quebec)

During the not-so-quiet Quiet Revolution in Quebec, Quebecers were rebuilding their society and reorganizing their education system. The Parent Commission, named after its Président, Mgr Alphonse-Marie Parent, was established on 21 April 1961. Its mission, restructuring the education system in Quebec, and the passage of language laws in the 1970s, Quebec are separate issues. The video clips shown below are very revealing. It is stated quite clearly that education would be free. If students now go on strike, encourage civil disobedience, intimidate classmates and want to unionize, we can trace that behaviour back to earlier events.

Parent Commission:
http://www.mccord-museum.qc.ca/scripts/explore.php?
http://archives.radio-canada.ca/sports/education/clips/1137/
http://archives.radio-canada.ca/societe/education/clips/1152/

But the “maîtres chez nous” ideology was soon expressed by the Front de libération du Québec. We have already discussed the October Crisis of 1970 and the bombs. It was quite ugly. I have a good friend who saw separatist leader Pierre Bourgault ask thugs to start or join a riot during the 1968 Saint-Jean-Baptiste Day parade in Montreal. My friend was standing a few feet away. Pierre Trudeau, the main guest, was sitting on a platform of honour but he refused to be led away by his bodyguard. Ironically, Pierre Bourgault is credited for creating Quebec’s National Day.

24 June 1968 Saint-Jean-Baptiste Riot

Multiculturalism: a “descriptive ” term

Yet official multiculturalism did happen. As we will see, it was enacted by Prime Minister Brian Mulroney in 1988. However, Canada’s two official languages are English and French. No other language is an official language. In fact, official multiculturalism has been viewed as formal recognition on the part of Canada’s Federal Government that the people of Canada originate from approximately 200 countries (See Multiculturalism in Canada, Wikipedia). As such, it is mostly “descriptive.”

At this point in history, the majority of Canadians are no longer of French and British origin. Prime Minister Pierre Elliott Trudeau announced in the early 1970s that Canada would adopt a multicultural policy. Multiculturalism was recognized in Section 27 of the Canadian Charter of Rights and Freedoms (1982). But, interestingly, New Zealand born and educated Peter Hogg, CC QC FRSC, Canada’s foremost authority on Canadian constitutional law,

“observed that this section did not actually contain a right; namely, it did not say that Canadians have a right to multiculturalism. The section was instead meant to guide the interpretation of the Charter to respect Canada’s multiculturalism. Hogg also remarked that it was difficult to see how this could have a large impact on the reading of the Charter, and thus section 27 could be more of a rhetorical flourish than an operative provision.’” (section 27 of the Canadian Charter of Rights and Freedoms, Wikipedia.)

Section 27 of the Canadian Charter of Rights and Freedoms is administered by the Department of Canadian Heritage. Multiculturalism was enacted by Prime Minister Brian Mulroney and received royal assent on 21 July 1988. (See Multiculturalism, Wikipedia.) Quebec has not adopted multiculturalism. Its policy is interculturalism and it is an “operative provision.”

A Clarification of Terms: Canadian Multiculturalism and Quebec Interculturalism
http://www.theglobeandmail.com/news/politics/quebec-group-pushes-interculturalism-in-place-of-multiculturalism/article569581/

I rather like Martha Nussbaum definition of interculturalism. She states that it involves “the recognition of common human needs across cultures and of dissonance and critical dialogue within cultures,” (Cultivating Humanity). We may differ in certain ways, but we are nevertheless all the same. Common affinities link humans to other humans. It is also very difficult not to rush to help another human being in distress. The manner in which we all became Charlie is an expression of commonality among human beings. Look at the Nepal tragedy. Kind souls have travelled long distances to help victims.

It would be my opinion that multiculturalism is a very short distance away from interculturalism. One cannot simply stand next to another human being. Canadian multiculturalism has been compared to a mosaic. At first sight, it may be. But Quebec does not want a mosaic. It wants an intercultural French-speaking society.

Conclusion

In short, I doubt very much that bilingualism and biculturalism were the goals pursued by Quebec’s Révolution tranquille “nationalists.” That was happening mostly outside Quebec and may not have been perceived as protection of the French language by Quebecers. Their objective was to protect their own language, an objective akin to the goals of the Royal Commission on Bilingualism and Biculturalism.

Consequently, in the 1960s and 1970s, Québécois were not good candidates for biculturalism or multiculturalism, a federal project. They wanted to be “maîtres chez eux,” masters in their own home. But the declining birthrate that began in the 1960s motivated Québécois to integrate immigrants, who had to learn Quebec’s official language, French, which was interculturalism.

However, failure to learn English is not an option in this world. It could be that Québécois are too afraid of losing their language. Yet knowing English and other languages can improve one’s self-image and definitely benefits the human mind, not to mention, ironically, knowledge of one’s mother tongue.

Besides, in 1969, while Québécois were restructuring their education system, Canada did pass its Official Languages Act, reaffirmed by the 1988 Official Languages Act, which protects the French language and cannot possibly harm Quebec.