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The Ubyssey Mar 21, 1997

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 u
b
Chinaman Lake: are we
erasing history?
Students sit-in while BoG
votes for referendum
What they didn't tell you
in History 12
Is there an
Asian Invasion 2    A UBYSSEY SPECIAL ISSUE, MARCH 21, 1997
Classifieds
Classified Deadlines: Paid - 2 days prior.
Friday Free Student Ads - Wednesdays at Noon.  822-1654
For Sale
Casio fx-6300G graphics calculator; 2 months old: manual incl.
$50. Contact Maria at 221-8195 or
e-mail mfredrik@unixg.ubc.ca
For sale - Guide books for Europe
and Alaska; tree-planting gear.
Call 822-0318.
Sheryl Crow Tickets for sale -
April 1st. Queen E. Theatre
669-2005.    Orchestra    seating.
Dishwalla special guests.
Accommodations/For Rent
Furnished, large 1 bedroom, living
room, dining area - TV, laundry & utilities inclusive. $500 per month. Tel
822-6681. Evening 277-4713.
Office    for    rent    near    UBC.
$500/month.  including parking.
Access    to    meeting    space,
kitchen, fax. copier.
Available May 1. 1997. 224-1614.
Accommodation available in the
UBC Winter Session single student residences
Rooms are available in the UBC
single student residences for
qualified women and men student applications. Single and
shared rooms in both "room only"
and "room and board" residences
are available. Vacancies can be
rented for immediate occupancy
in the Walter H. Gage. Fairview
Crescent. Totem Park. Place
Vanier. and Ritsumeikan - UBC
House Residences*.
Please contact the UBC Housing
Office in Brock Hall for information on rates and availability. The
Housing Office is open from 8:30
am - 4:00 pm weekdays, or call
822-2811 during office hours.
* Availability may be limited for
some residence areas and room
types.
Accommodations/For Rent
Pledged and didn't like it? Start
your own fraternity! Zeta Beta Tau
is looking for men to start a new
chapter. If you are interested in
academic success, a chance to
network and an opportunity to
make friends in a non-pledging
brotherhood, e-mail zbt@zbtna-
tional.org or call Bret Hrbek at
(317)334-1898.
Accommodations Wanted
Sublet May1 - Aug31
1 Bedroom apartment or room in
a   house   for  a   non-smoking
female. Near False Creek or the
beaches. 893-8773
Are you moving out of a 2 bdrm.
apt. in a house? Rent is between
$750-900. dog ok. Has garage.
West Side pref. May 1st or June
1st occupancy. Reward $75. Call
Dan ©874-1289.
Tween Classes
UBC SYMPHONIC WIND ENSEMBLE
Friday, March 21
Conductor, Martin Berinbaum. Including
works by Dahl, Hoist, Handel's "Royal
Fireworks Music" and Moussorgsky's
"Pictures at an Exhibition." Chan Centre.
12:30pm. Free.
CORPORATE BUTTKICK WEEK2
Monday, March 24 - Thursdy, March 27
Employment
Opportunities
Required on a Contract basis -
Web site programmer. Ask
Michael 732-1336.
for
Computer Person
I need assistance to modify my
software on an ongoing basis.
Re: Connectix Communications
Wyatt 732-1360.
Dutoring Services
Tutors... French & English
Improve your French - conversation and writing. Also get help
with your English home-work at
all levels. Flexible hours - very
reasonable rates.
Contact: Delicia Isabelle
Lee@273-5683.
Housesitting
Reliable woman is available to
housesit 8-12 months. Ch.references available. 681-6098 or 432-
7631.
Career Training
Travel - Teach English The
Canadian Global TESOL Training
Institute offers in Vancouver a 1
wk. (June 18-22) eve/wkend
intensive course to certify you as
a Teacher of English (TESOL).
1.000s of overseas jobs avail.
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Word processing/typing. 20 years
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Fast, accurate. Professional quality. Laser Printer. Kits area. 734-
1229
Miscellaneous
Brazilian Jiu-Jitsu
Info call 688-5303
Wanted: 64 people serious about
LOSING WEIGHT. All natural.
Karina #221-5152.
Scuba Diving Anyone?
Take your 1st breath underwater
Scuba review/local divesites
Jean-Paul Tremblay.
PADI Instructor 224-9119.
jeanpaul@unixg.ubc.ca
Come and see displays all week attacking the
fashion industry, Nike, forestry, strip-logging
and the automobile and petroleum industry.
Fill out your ballot for the 2nd Corporate Butt-
kisser of the Year award! Outside on the
south side ofthe SUB.
AMS LIFE DRAWING CLUB
Thursdays, March 27 8c April 3
Drawing   sessions   from   a   nude   model.
Lasserre 204.   12:30-2:15pm.   For more info
call Carmenella ©822-0074
[Our cover features a project called Pantry Raid by N. Gitanjali Lena...
Changing names with times
 by Kuan Foo
You might recall that last October a certain Vancouver
human rights organisation, of which I am a member,
wrote to the Ministry of the Environment and requested that the name of Chinaman Lake be replaced by
something a little less, well, offensive.
For those unfamiliar with what the term "Chinaman" means to a Canadian of Chinese descent, I refer
you to that unintentionally hilarious action series Kung
Fu. Although it was a major source of embarassment
for every Chinese North American who grew up in the
'70s, Kung Fu did get one thing right.
Whenever the peripatetic Caine wandered into a
new town and the local welcome wagon greeted him
"the past doesn't 30 anywhere;
sometimes it bites you on the ass,
but sometimes it just sits there
quietly, waiting to be acknowledged*
with the cries of "Hey Chinaman, we don't want you
here," they sure weren't using that word as a term of
endearment. Historically, the word has been used in
legislation to create a distinction between "persons,"
who were allowed to vote, own property and pursue
professions, and "Chinamen," who weren't. In journalism, it was used as a term of derision and disgust and
as a synonym for servant, then coolie, opium fiend,
white slaver and finally, "yellow peril" itself. It wasn't
and isn't a very nice word.
The wheels of government moved astomshingly
swiftly in this case and, just two weeks later, we
received a letter mforrning us that the Ministry had
rescinded the name Chinaman Lake, and for good measure they'd done the same for names of three other BC
landmarks: Chinaman Rapids, Chinaman Flat and
Chinaman Flat Rapids.
"Wow, that was easy," we thought, which only goes
to show how stupid those of us with a university education can be.
There is an old Chinese curse which has been loosely translated, "May you live in interesting times." Once
the name changes became public, things became
extremely interesting indeed. Not everybody appreciated the public service we had provided. In fact, it
seemed some people were downright offended. And
can you blame them really? All their lives they had
been told that the history of BC, as evidenced in its
place names, was sacrosanct. Who were we to tell them
diffrerent? Who, in fact, did we think we were?
Well, the last time I checked, we were Canadian,
with the same democratic right to dissent and protest
as any other Canadian. However, it soon became clear
that there were those who didn't quite think so.
"Immigrants should not come into our country and
demand to change our place names," asserted one
columnist, a viewpoint that many First Nations groups
might find interesting. The intriguing thing about this
particular assertion is how it's not
only offensive, it actually manages
to be pretty stupid too. Aside from
the fact that immigrants have the
same rights as any other Canadian
citizen, most immigrants of Chinese
descent come from countries where
they are in the majority and where
it's not too likely anyone would have
called them "Chinamen." So, tellingly, it's not the recent immigrants
who objected to that term—it's the
third or fourth generation Chinese
Canadians who do.
Another (non-Chinese) columnist
wrote an article to the effect that,
since he personally did not find the
term "Chinaman" offensive, no one
else ought to. Following that logic, I
guess it's okay for me to call him a
"bonehead" because, personally, I
don't find that offensive.
Then there were those, even within the Chinese Canadian community, who accused us of trying to erase
history. The lake was, after all,
named in 1918 in a far-off and less
enlightened time; the name ought to
be  reinstated,  they argue,  as  a
"resource to educate people as to the history of discrimination in British Columbia." I would reply to those people that allowing the name of the lake to pass without
comment goes a much longer way to "erasing" history
than questioning it In seeking to preserve the name
under the magic invulnerability of "historical significance," what we are actually doing is denying the history of all those to whom the word was deeply offensive.
Also, it seems strange to me that many who would
keep the name as an "educational resource" also claim
never to have heard of the lake before the whole controversy started—that's a pretty poor job of education. In fact,
it seems the act of actually removing the name of the lake
has done far more to educate people than the name itself
ever did.
Finally, the "historical significance" argument really doesn't fly with the other three
landmarks when you consider the fact that
Chinaman Flat and Chinaman Flat Rapids
were named in 1973 and Chinaman Rapids
was named in 1981.
There are those people, many of whose
hearts and minds glow with good intentions,
who feel the name ought to be retained
because it honours the memory of Chinese settlers who
supposedly died in the region. What can I say?
Honouring the memory of Chinese settlers is a good
thing, but to do so using a word they would have found
offensive seems a trifle odd. Suppose the Dutch decided to honour the Canadian soldiers who liberated
Holland by naming one of their landmarks "Hoser
Lake"? While there are doubtless a few members of my
high school grad class who wouldn't mind, the idea of
using that term to commemorate people who made a
positive contribution to your country is, at best,
extremely disrespectful.
In the five months since we wrote the letter in
October, members of our organisation have written
articles, done interviews, even appeared on talk
shows—all defending our decision to ask that the name
of a remote lake in the northern interior be changed.
The issue just does not seem to want to die, and as each
new week brings new developments in the debate, I am
continually amazed at the amount of creative energy
some people have put into keeping the status quo.
Sometimes we are asked why we even bothered. No
one knew about the damn lake before, so what harm
was it doing? Why draw so much attention to anything
that's been around so long that no one thinks about it
any more? Why rock the boat?
About a week ago, I was asked to make a presentation at a race relations workshop in Toronto. Because it
was rather short notice, I decided to do an impromptu
talk about Chinaman Lake and some ofthe attitudes we
encountered. As I spoke, I noticed an elderly Chinese
man sitting in the audience—a World War II veteran, as
I later found out—and when I got to the part about the
name being rescinded he smiled at me and nodded.
And I thought, "the past doesn't go anywhere; sometimes it bites you on the ass, but sometimes it just sits
there quietly, waiting to be acknowledged." And that's
reason enough for me.*
WO KJtfWS RESIOEKTSof Sowsto: On June 16,1976, more than 20,000 student from the AJtiean tovvnshipof Soweto gathered to protest a government
regulation sBoprirtg the use of Afrikaans as the lansuage of instruction for some
subjects in tfte township's schools. Today, the riot is seen as a pivotal event in
the fl^ against apaitseiciThte past Decembe? three UBC film students travelled to South Aftiea to shoot "Tied Apart," a film corritTMsrrtoratins Are riots.
"Tied Ap&t Is ore of 10 short films nmm$&^\J^fflmD&r&tomt%
eighth annua! {Wirovvcase at the Pacific Cinematheque May 5,6,7. for more
WorrnatJan, call 85S-4G37. OiHt^r^BiaHASTz photo ..to prepare ourselves fqr the irrepressible conflict, Canada must remain a White Man's country
A UBYSSEY SPECIAL ISSUE, MARCH 21, 1997   3
-Ward 1974
Fee protests spark president's office sit-in
by Ian Gunn and Douglas Quan
More than 30 students occupied the office ofthe university
president Thursday to protest what they say is a lack of consultation with students in fee decisions at UBC.
The group, comprised mainly of graduate students,
entered the Old Administration building shortly after the
8:00am start of a Board of Governors' meeting.
The protesters immediately issued a number of demands.
The list included the roll-back of a 300 percent increase in
foreign student fees which the BoG approved at its last meeting, and a demand that the proposed $ 13 5 increase in next
year's ancillary fees—the mandatory fees all students pay in
addition to tuition—not be approved by the Board.
And while there was some movement on the ancillary
fee issue, UBC President David Strangway said in a lunch
time press conference there was no chance the university
would revisit the international student fee decision.
"The decision on the international student fee increases
was made some time ago. There has been extensive consultation over the last four years, the decision was made
just a few months ago and there is no change," he said.
In fact, he added, the decision was ratified again at the
Board meeting.
Student BoG representative Jeff Meyers agreed protesters faced an uphill battle if they expected the BoG to revisit
international graduate student fees anytime soon. "While
this is far from a dead issue in the long-term, in the short-
term—in the next year—it's going to be a difficult one to
reverse," he said.
From the outset of the sit-in, protest leaders stressed
their occupation was peaceful. However, assistant to the
president, Barbara Evans, said she suffered a minor shoulder injury as the protesters entered the office.
Evans said that in 20 years working in the president's
office she had seen a number of protests and sit-ins but had
STUDENTS make themselves comfortable in President Strangway's office Thursday morning kichard lam photo
GSS PRESIDENT KEVIN DWYER, sit-in organiser, outlines his
position to UBC Campus Security, richard lam photo
never before been physically involved with protesters. "I
wouldn't call this is a peaceful protest," she said.
Graduate Student Society president Kevin Dwyer said
the incident was an accident and apologised to Evans.
Outside the building, more than 150 students gathered
for a lunch-hour rally. "Strangway strangles students' voices by not ensuring due process," Arts undergraduate student Shiraz Dindar told the crowd through a megaphone.
The mid-morning Board decision to hold a student referendum on two of the four ancillary fees did little to take
the steam out of the protest. "We're here for the
long haul," said organiser Michael Hughes.
As BoG reconvened for the aftarnoon, protesters gathered under the second-storey room where
the meeting was being held, and chanted, "If you
keep these fees, you are breaking the law!"
Late in the afternoon associat e vice-president academic
and legal affairs, Dennif Pavlich, met with the 20 remaining students to appeal for an end to the occupation.
"I think you have achieved a great deal here today," he
told the group, "but understand that the gains from here on
are minimal." With the Board meeting over, he said, there
was litde chance that a continued occupation would influence Board policy.
But after only a brief discussion, students decided to
remain in the office overnight, saying their demonstration
had not yet achieved its goals.
UBC's chancellor, William Sauder, visited the sit-in at.
dinner time, telling students he understood their concerns,
and donating $ 150 to buy dinner. Sauder voted against student referendums on ancillary fees at the BoG meeting earlier in the day.
One organiser, who asked not to be identified, said the
protesters were willing to sit in the office indefinitely.
"rm going to be out of town for the next
while so they can make themselves
comfortable in there/'
-ubc pres. David strangway
I
"I guess we'll see, but I think they'll give in before we do.
They'll either concede to our requests or they'll call in the
police, have us arrested and drag us out," he said.
The president said he had no intention of forcibly
removing the students from his office.
"I'm not going to do anything about [the sit-in]," he said.
"I'm going to be out of town for the next while so they can
make themselves comfortable in there." ♦
Students to vote on new ancillary fees, BoG decides
by Kersi Regelous and Sarah O'Donnell
After months of debate between student
politicians and university administrators,
students will finally get to vote on ancillary
fees in a campus-wide referendum.
In the surprise Thursday morning decision, the Board of Governors (BoG) voted by
a narrow margin to force a referendum on
two ofthe fees.
Student BoG representative Jeff Meyers
said he thought the Board made the right
decision.
"These fees have do have some merits,
and we're willing to consider these fees;
however, when there's going to be a fee
increase outside of a tuition freeze, that
must come to students in the form of a
binding referendum," he said.
"I think that a lot of students will decide
when they weigh the decision that they can
afford a little bit extra and it's worth their
while. But if they can't put food on the table
or afford rent at the end of the month
because of these programs then they're
going to chose not to, and that is up to students."
According to UBC's Vice-President of
Student and Academic Services, Maria
Klawe, students will be asked to vote on tlie
proposed $90 technology fee and a $10
increase to the $165 athletics and recre
ation fee in the last week of classes.
Klawe, who argued during the Board
meeting that the university had already
gathered sufficient student input, said afterwards she was going to work very hard in
tne next two weeks to communicate with
students.
"Its very important to us that we hold
the referendum quickly because the kinds
of tilings that we're thinking about doing,
particularly with the student technology fee,
are really important to get in place for students coming in the fall," she said.
Board member Harold Kalke also said
during tne meeting he did not support a
referendum. "It's gonna be difficult for the
average second-year Arts student to even
understand what this referendum is about,"
he said.
Others argued the referendum would set
a dangerous precedent for future debate on
sensitive issues. The Board decision-making process, they argued, would become
less efficient if it was not given the power to
make decisions on its own.
But David Borins, the other student BoG
representative, said he was confident students could handle the decision. "This is
kind of resolution is the fairest, most equitable way of making this decision," he said.
Students can expect more information
on the fees in the upcoming weeks. ♦
ANOTHER  REWARD OF  HIGHER  EDUCATION.
^&3?/////ff//////,, >/¥,' "h
Get $750 towards the purchase or lease of any new GM vehicle.
THE  $750  GM  GRAD  PROGRAM.   FOR   DETAILS  CALL   1-800-G M-D RI VE
gj I 4   A UBYSSEY SPECIAL ISSUE, MARCH 21, 1997
'In both the church and government systems, Native children were subjected to systematic oppression and brutality?
-Henry et al., 1995
CAROL BEAR :
happy to
regain her sta-
tus  SVENSSON
PHOTOGRAPHING.
PHOTO
by Peggy Lee
■t If you meet Carol Bear today you will
encounter a woman both proud and
sure of her First Nations identity. That
was not the case 2 7 years ago when
the federal government stripped
Bear's First Nations status away
from her.
Not allowed to live on her
reserve and dented the privileges granted to other Status
"Indians," a term used by
the government Carol went
through a serious identity
crisis for fifteen years.
"I was at a Joss, being a
non-Native one day," says
Carol, a member ofthe
Teuk Te Tuk Nation
near Campbell River BC.
"I wasn't Chinese.  I
wasn't Japanese. I wasn't
white but I had no status.
And I used to tell people
I'm a non-person because
they stripped me and I used to be really, really upset"
Carol lost her status when
she   married   Prairie   Cree
nation member John Norman
Bear who lost his status by no fault
of his own. When his father joined the
Canadian army to fight in World War II,
he had to renounce his First Nations status under the federal Indian Act.
In exchange, he was given the right
to vote, drink, and die for Canada. "He
went into the army to save this country
— to free this country called Canada,"
Bear said. But under the same act, any
Native woman who;: married: a non-status man lost het- status.     .
Bear reflected back on what hap-
penedrTrhe saddest part for tne is
that the English Women who married
our men all have Indian Status
cards," she said. "Apd now they run
our business for us. Our own women
are tossed aside likeia piece of garbage."
The federal government didn't
amend the Indian let until 1985 with
iill C-31. That was the opportunity Carol
h&d waited for. "j was prepared to be a
guinea pig. I wahted my status back;?
She did so that same year. "When I got
my status back, I had my arms raised -y
I was so happy," exclaimed Carol, who
was the third BC person to regain status.
She soon began to help other non-status First Nations people to find their
home and identity. Carol started with
her husband and that was not an easy
process since most records had either
been lost or destroyed by fire. It took
nearly four years to collect all the neces
sary documents.
"I called the church for the birth
records, but it had burnt down," she
explained. "I called the Vital Statistics
but it had burnt down. It was like I was
banging on all the doors that were
closed." Only by chance did she find his
parents' marriage certificate. "I happened to write to the Anglican Church
and it took them over a year til find it"
Carol also wanted to make a differ-
were flabbergasted that it said it meant
East Indian. That's when he said: We are
First Nations. We are Aboriginal. We are
Native. We are not Indian."
Coming from a traditional family
and growing up on a reserve, Carol feels
more connected to her Native culture
than her children do. "Having to grow
up in the city, they've lfiissed out on all
the treasures I had in my life."
Both her sons have left home. Carol
Fighting for status
ence while working! for this Indian
Affair? Offi|e, but encpunteref bureaucratic ^resistance. "I wanted to!sit down
in the {Vancouver] East End and help
these people get honie to where they
belong. Bu| [the government] wouldn't
let hie do niy job," she explained.
But Carpi shrugged off bureaucratic
inertia and helped hundreds of First Nations people, especial^ elders, to regain
their status. "I helped them get home because I thought someone had to help them."
Carol credits her strong traditional
upbringing for her desire to change the
system and help. "I was young when my
dad told me to look up the word Indian
in the dictionary," she recalled. "We
Win Tickets
to the Counting Crows
^&
Goto
he Side Door
(2291 W. Broadway)
TONIGHT
Friday Mar.21/97
Before 10:00 pm
(First 100 people before 10pm can win)
stays busy as a volunteer for the Native
Parfnting school. Thertf, she shares her
traditional skills and knowledge- with
single Native mothers, hoping to foster
a refiewed sense of pride.
% always try to tell people you can't
live in the past. You need to try and
build a better present. It has gotten better but still sometimes tilings happen
and you still feel it's like a hundred
years ago." But for the moment Carol is
content and a proud smile flashes
across her face as she mentions that she
was invited back to her reserve.
"We are looking forward to going
back home. It has taken us eleven years
to be invited to go back home»
J1 M CARREY
2291 W. Broadway
733-2821
UBC SERF Zl^Z
Spring Cleaning Sale! ««* be sold..
When:       Saturday, March 22, 1997, 10:00 am - 4:00 pm
Where:      Task Force Building, 2352 Health Sciences Mall
(south of Hospital)
/^^£jr   i     .m^v lHBR-^7 IWiBi //IffMl y
IIIilllwMHni
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lews?
HI
MllllS.'SJIHSJIiWMI
in
■MCAl     fflU
■*MMrtMtt>>*> H
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www.univerMlpictures.coiT.
UNIVERSAL
N UMVmU. CUT STUCK* MQ
SUBJECT TO CLASSIFICATION
.
OPENS MARCH 21 St.
HONEST. A UBYSSEY SPECIAL ISSUE, MARCH 21, 1997    5
Cultural diversity can be a cosy term, evolved out of a blend of European post-colonial guilt and enlightenment, to justify tolerance. -David Dabydeen
issue *p
Cunure is ifirnnc.
Like language?
Love language!
and violent
Let us speak about "race" but let us not essentialise it.
8
•S3
Let us listen to
the voices less
often heard.
And deal with
our own
complicity.
Don't forget that inequality runs across lines of race, ■£" _:
dass- qender,sexual and age lines. ||
I want to study literature, not Britain
    by Kim Ryall
Did you ever wonder why most ofthe authors
you studied in your English class were dead
British men? Every undergraduate who passes through UBC has to take an English course
at some point, and so the composition of the
canonthe list of books labelled literature'affects all undergrads, not just English majors.
I'm just reaching the end of an Honors BA in
English Literature, and so you might expect
that I know a fair amount about books written in English. However, it actually means
that I'm very familiar with British. literature,
which is an entirely different thing. I thought
I'd be studying literature, but I ended up
studying Britain.
I know about Ranelagh and the road to
Canterbury; I know about Tintern Abbey and
visits to the Lake District; 19th century courting etiquette and the 17th century plague;
Grendel and his mother and Mrs. Dalloway;
Lycidas and Yoric. Do these references sound
obscure? That's probably because these texts,
touted as "universal" whatever that means
actually have doubtful relevance in a Canadian
context. I'm not suggesting they shouldn't be
taught just that perhaps they shouldn't form
90 percent of the curriculum. To get into most
graduate programs, you need to have a
course in each century which actually means
medieval, renaissance, 17th, 18th, 19th, and
2^'fa%^'&iMBk&'* ascendancy. In
fee process, I've turned myself into a Britain-
groupie; I know so much more about Britain
man I do about Canada mat it's not even
funny. And I've never even been to Britain.
Of course fve learned other things along
the wsgr. Aker working ray way through the
centuries of British ascendancy, I finally
found fee 20th, which exploded my ideas of
what literature in English is, and what an
English Department could be. Canadian,
aAjnerican, Australian, Caribbean, Indian,
New Zealand, Irish and various African literatures could be taught under the umbrella of
Literatures in English in a department
informed by a post-colonial perspective. This
isn't happening, however. Perhaps because
of the confusion about what 'Canadian' is, or
perhaps through sheer inertia, our department is British by default.
Chaucershakespearemilton (CSM) is the
massive sun around which the curriculum
revolves; those three authors eclipse all the
work being done in other places and at other
times. We have a six-credit course for each of
CSM, and all are required and we have a single six-credit course for all of Postcolonial
Lit, written by countless authors from over a
dozen countries. There are only the most tenuous links to First Nations or Women's
Studies, let alone Asian Studies or Italian or
Russian departments.
The canon is unbalanced. Canada is no
longer British (if it ever really was). The only
link I have to Britain is language, and I have
that same link to many, many other cultures
and literatures. It seems, if not arbitrary, at
least outdated to place Britain at the centre of
the canon. I'm not suggesting chucking CSM
out the window, that would be naive, I'd just
like to see a rearrangement.
It's difficult to say exactly what shape this
rearrangement should take, but it's been done
in other universities, and perhaps we should
take our cue from them. In my Postcolonial
Lit class we read an article by Kenneth Ram-
chand, in which he describes the shift in the
focus of Caribbean Lit departments: Trom
being adark imitation of an English provincial
programme, we have become a department
teaching literature in English, with West
Indian literature as a core around which we
have built. And we have built from our perspective and in combinations that make sense
to us: courses in English, American, Canadian,
Australian, Indian and African literature are
arranged according to our criteria.'
The Canadian situation is obviously not
exactly like that of the Caribbean but I wonder, if it can happen there, why not here, too?
It wouldn't be easy or fast, and it would
involve a lot more thinking and theorising
than I have room to do here, but every
change has to start somewhere.♦
Anti-racism: educating educators
by Laura Stovel
Anti-racism education is political. It seeks to change the
system, which currently favours
European Canadians, and to
make it more representative of
the realities of all Canadians.
There is no consensus among
anti-racism educators about what
anti-racism education involves,
some characteristics are commonly mentioned. It seeks to represent a wide variety of cultural
perspectives and realities, not
only from within the student
body but also from across
Canada and the world. It does so
for two reasons:
1. Students need to see then-
own cultures recognised and
their contributions valued.
2. All children need access to
a broader history and different
ways of seeing the world.
Relatedly, students should be
taught by capable teachers representing a variety of ethnic backgrounds. Wherever possible, they
should have the opportunity to
see and learn from teachers of
their own ethnic background in
combination with people of other
backgrounds.
In focusing on anti-racism education,  I am not essentialising
race, stating that people primarily
define themselves in terms of
their race or their ethnic background. People need to be free to
define themselves in a variety of
ways. At the same time the issue
of racism needs to be addressed.
The systemic racism in our educational institutions limits all students both by limiting their
frames of reference and, for subordinated groups, by undervaluing their knowledge and the contributions of their cultures.
A lack of class time, a comment often heard from instructors and students, should not be
an issue. Multicultural and anti-
racism education does not necessarily need to be treated as a separate topic. Instead, the contributions, perspectives and approaches to learning of cultures from
around the world should be continuously incorporated in the curriculum and reflected in the teaching methods.
Only when this begins to happen naturally, when teachers'
and students' frames of reference broaden from the
Eurocentric West to include the
many non-European communities among us and around the
world, will the centre begin to
move. ♦
March 21, 1997 • volume 78 issue 42
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Coordinating Editor
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News
Ian Gunn and Sarah O'Donnell
Culture
Peter T. Chattaway
Sports
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Photo
Richard Lam
Production
Joe Clark
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A UBYSSEY SPECIAL ISSUE, MARCH 21, 1997   7
The failure of multiculturalism [is that it tries] to salve non-cultural problems with cultural solutions. -Li & Bolaria, 1983
I am not a fundamentalist
by Manjeet Singh
I have never really considered myself a
"fundamentalist."
I mean, sure, I wear a turban on my
head, I have a beard, and I have never cut
my hair. I certainly do consider myself an
orthodox Sikh, but a "fundamentalist"? I
wonder. I would think the Pope is pretty
orthodox, but does that make him a "fundamentalist"? The same would go for a Jewish
rabbi, or a Muslim imam, but does their
orthodoxy make them "fundamentalists"?
What the hell does that mean, anyway?
The reality is, the word carries with it a
rather negative connotation, especially
when compared to its opposite: "moderate."
I suppose because I choose to be a faithful
follower of my religion, Sikhism, that
makes me some kind of fanatic, zealot,
diehard, extremist, bigot, crank or fundamentalist. I'm sorry, but I don't think so.
Being religious does not make me some
kind of maniac: what it makes me is religious.
The past few months have seen a lot of
negative coverage on the local Sikh community, but what else is new? I've only been in
BC for about three years, but in that time I
have seen the faces of many Sikhs on TV,
and I have read about many more in the
papers. I can specifically remember about
eight or nine times that I've actually seen
coverage on my religion. Do you want to
know how many times that coverage was
"positive," or even "neutral?" You guessed
it—ZERO. "Sikhs involved in gangland style
murders," "Sikh man massacres family in
Vernon," "Sikh woman kills her baby girl by
throwing her in the river," "Sikhs erupt into
a bloody sword fight in local temple."
Not to say these aren't important events
that shouldn't be reported.
Indeed, I personally feel it is
the responsibility of the
media to inform the public of
such events. Yet, in a society
in which the only way we get
our pictures of the world is
through the media, what kind of impact do
you think this kind of coverage has?
When was the last time you turned on
CTV news, and heard Lloyd Robertson say,
"Today a white man was convicted of murder," or "a white man was convicted of
rape"? You've never heard that, and you
probably never will.
Why? Well, quite honestly,
because the majority of the
population in this country of
ours is white. It would make
no sense for the newscasters
to say lhe word "white" when
the news is created by a
Caucasian. The same would
be true if you went to India or
China: they would say a
"white" person did this or
that, whereas they would be
unlikely to mention the ethnicity of the locals. This only
makes sense.
That's not to say there is a
lot of positive news about the
majority population either.
But then, the majority wouldn't be concerned about that;
after all, they know not all
"whites" are the same. But
think about the isolated
WASP farmer in Vernon, who
doesn't know much about
Sikhs or other minorities
because he or she does not
have much contact with
them. When that person
watches the hews about
some violent Sikhs, what
kind of picture do you think
he or she will have in his or
her mind about the group in general? Dare
I say it might be, oh, I don't know—NEGATIVE?
So what about this "thing" that's been
going on in Surrey?
Sikhism was founded on the basis of
equality—all people (men, women, old,
young, rich, poor, high caste, low caste, etc.)
are equal before the eyes of God. Indeed, it
'Being religious does not make me
some kind of maniac: what it makes
me is religious.'
can be argued that Guru Nanak, the founder
of the religion, started preaching in order to
break down unequal social structures. One
way to make all people humble before the
eyes of God was to have them sit on the
ground next to each other and partake of
the same food together. This is known as
Langar, or the free kitchen.
SIKHS IN SURREY take part in the Eracism campaign.
TARA MURPHY PHOTO
What happened in Surrey was this: there
was a fight between those who wished to
carry on the institution of Langar sitting at
tables, and those who wished to do it on the
ground. The dispute, unfortunately, led to a
bloody fight of fists, tables, chairs and, yes,
even swords. What occurred in Surrey was
stupid. Our tenth Master, Guru Gobind
Singh, taught his followers to fight against
injustice, but only when all other peaceful
means of ending injustice had failed. It
seems our fellow Sikhs in Surrey forgot this.
However, there was one group in our
community who acted even more asinine:
our beloved media. The Vancouver Sun said
those who favoured sitting on the floor were
adherents of an archaic, outdated cultural
practice. BCTV conducted a poll to see
whether Sikhs should be allowed to keep
their "ceremonial" daggers, the Kirpan. And
some moron decided to make a distinction
between the two groups by calling those
who prefer tables "moderates" and the others "fundamentalists."
BI am not going to argue here the
finer points of this debate; however, a
word of advice: go read a book or two
on Sikh fundamentals before you try
to argue a religious point. Where the
hell does BCTV get off taking a poll on
whether Sikhs should be allowed to
wear Kirpans? Would they ever hold a
similar poll on whether Buddhists
should be allowed to shave their
heads, on whether Catholics should
be allowed to partake of wine in
mass, on whether Christians should
get rid of the ten commandments? A
Kirpan is a religious artifact: it is as
much a part of the Sikh as his eyes or
hands. It looks like BCTV is trying to
reform the Sikh religion. I have only
one thing to say to them—in the
words of a great sage: go fuck yourselves.
And finally we get to my favorite
subject: my "fundamentalism." Can
anyone say "bias"? I'd like to know
how exactly it is that arguing a certain
religious point makes one a fundamentalist, and secondly how the hell
did they decide to call one group fundamentalist over the other. Seems
like a difference of viewpoint, doesn't
it. Oh, but that can't be, for our
beloved media is just so impartial.
Right, and Hitler was a nice guy, just
a little misunderstood.
The UBC Sikh Students Association
recently held a conference on these issues,
as well as a display in the SUB concourse on
"Sikh Images." Some of us are just sick and
tired of the image we seem to have attracted. We as Sikhs are partly to blame. It seems
we ourselves are not even sure who we are
and what kind of an image we want to project. If we were so united, we wouldn't be
having these kinds of problems.
But it's also the greater Canadian and
world community that concerns us. We
want them to know us for who we are, not
as what UTV would like us to be in order to
boost their ratings. Every basket has its "rotten apples"—that doesn't make the rest of us
nasty as well.
I'm not some kind of psycho, fanatical,
turban-wearing, bearded, sword-wielding,
violent nut. I am a Sikh. What does that
mean? Read a book, ask a Sikh, or go visit a
local temple. Leave the name-calling to our
educated media. ♦
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Shouldn't you be off
doing something
less interesting? 8   A UBYSSEY SPECIAL ISSUE, MARCH 21, 1997
..to prepare ourselves for the irrepressible conflict, Canada must remain a White Man's country. On this western frontier of the empire will be the forefront of...
We are acknowledging our history
because Canadian History hasn't.
This is not a comprehensive history
but it is a beginning.  While collating
this information, we learned many
painful lessons.
Compiled by
Benita Bunjun and Marian Gracias
History in our j
1608-1829
Not only does European contact bring murder to First
Nations people, it also brings
tuberculosis and small pox.
[alq«%4^fTe
Jalq^^WKTrWer arrives in
St. Lawrence river and
encounters the Stadakohna
People.
According to Cartier, First
Nations who were not organised into states, could not be
classified as inhabitants with
a - recognisable title to the
land
His dismissive attitude to
the Stadakohna People is
clear when he sailed the river
against the Stadakohna s
wishes, violating their customary rights to control river
traffic.
Th! TMP/ffri
rican slave is
brought from Madagascar to
New France.
Jacqli
issues a proclamation making slavery legal in French
Canada
11
Royal Proclamation
requires federal government to have consent ill'
Natives lo obtain dear
title to ia.ui
A Quebec provincial court rules
that racial discrimination is
not contrary to
public order
or morality
in Canada.
1783
3000 black Loyalists immigrate to Canada,
i'hev .vera <•:.?.rff.cip;:'-"^ in exchange for supporting the British and promised 100-acre ]',<■:-.
But the British did not honor this promise and
forced them to work for 1/4 the pay received by
whites. Whites, meanwhile, feared that blacks
undercut wages. This led to the first race riot in
Canadian history.
The    Indian   Act   outlaws    the
Potlatch.
The Potlatch was an organisational framework which appointed
new leaders, distrubed wealth,
recorded history, and provided
spiritual guidance. <| QQ 1%
Slavery
througl
Empire
919
e T'ift TnTh
Race "rifft TB Shelburne and
Birchtown, Nova Scotia: Blacks
are driven out of townships and
their property is destroyed.
Black fugitives enter '•■"Cdiidda^jklrom
\mjM-,.Mf, r.-Jugee^^j^pc^
reslnc turns .'ind"wprp„uiiablfwto-spFii
lion in schools bemuse m.-n\ whites
black children- Segrcgdtedts^Jioql.s^A-
spread "and lep.illy'.pfifunvil^fmtijf
Ontario jnd Nova Scotia
1792
1200 disillusioned Nova Scotian
Blacks sail for West Africa to
escape Canadian racism.
1920
1939
The Supreme Court of Canada
concludes that racial discrimination can be legally enforceable. A case where a black customer was refused service in a
Montreal tavern prompts the
decision.
Chinese Canadian
voting rights  are
taken away.
1923
The Chinese Exclusion
Act bans Chinese immigration until 1947.
1942
The Voyage
ofthe Damned
attempts to
land in Halifax.
Canada closes
its doors to
Jewish refugees
fleeing Hitler   s
Final Solution.
Of all Western
countries,
Canada admits
the fewest
Jewish
refugees. Jews
continue to
face restrictions on where
they could buy
property.
Hotels and
resorts barred
Jews from
entrance, and
universities
maintained
restrictive quotas.
8
I ^m I Japanese Canadian
fishing boats are
seized in BC.
Japanese Canadians are interned.Canadians
of Japanese origin, including Canadian-born
and naturalised citizens were detained, re-
ocated and expelled from their homes and
sent to internment camps.
23,000, most of them Canadian-born were
sent to the BC interior, Alberta and Manitoba
• Their property and savings were impounded. The government only took responsability
in 1988. A formal apology and compensa-tj
tion was given to 12,000
Japanese Canadians.
The Komagala Maru ine ideiit takes place in
Vanr ouver
OiiM.ivli, a shipload til.i7fi       *±^  m
would be    immigrants    from   1 914
India, armed from Hong Kong
in Yciiimmer   s harbour aboard llie Japanese
freighter Knmagala Maru All bul 20 who had
resident st.itus were denied entn
Tlie remaining passengers < hallenged
the f -deral Immigration law oi 1!)()», Thev
were kept aboard the ship for three months
ami refused fund and water Ultimately, 0
thev were" forced to return lo India on July
2.',, 1.J1-1
William Osier, President ol Ihe
a-i<idian Club in England refer.-! to
Inn 1..11.-T as 'fellow('it 1/ciN but savs, we
ought, il we cnulcl. <a\ to Uiein, come in.
\ou are welcome^'hut we lia\e to safeguard
our enn'ntr. We die bound to s,i\" wc are
■>ciir> we would, if we could, huUoucjrmoL
ionic in ou equal tpnn-..w.th Europeans
We a-'- bound-to make tlie ■■niiiilr\ a white
mm   >-r.}untr\      '    ■
All natives o:
ing rights in
India were
Canadians
denied them
law and phai
The Saskatchewan Female
Employment Act prevents
oriental males from hiring
white women.      <a| A<j| A
1942-1947
1947
South Asian and Chinese
residents in BC win back
the right to vote. Japanese
Canadians won t be able
to vote for another two
1950
First Nations people receive
the right to vote in BC.
Status Indians
living on
reserves are
allowed to vote
in federal elections.
1960
A series of reforms
to racist immigration policies are
introduced. The
Point System is
introduced. To properly assess applicants three categories were created:
economic, social,
humanitarian. They
were further classified as independent
immigrants, family
class immigrants, or
convention refugees
The Immigration 1 91 O
Act creates a list
of preferred  and non-pre-™
ferred countries. Immigrants
from the UK and the US were
Wgiven priority, followed by
immigrants from northern
and western , Europe, then
those from central and east-
 ern Europe, and finally.from.
southern Europe. A special
class included Greeks,
Syrians, Turks and European
Jews.
ici.
f v«*.
1967
1952
'Ihe While P.ipei
I'cilif v explidth
reji'i N iin\ spe
f l il stailus lor
I ir-»l Xalioii1-
First'-Nations ' '•
worhen-*vote
ih>fm^lr-~first
provincial
e 1 e cd"i;6,,n -
white Women
achieved- the
vote in:l!917:
1955
The       Canadian      Domestic
Workers   Program   is   established. To deal with the shortage
of workers willing to accept low wages and bad
working    conditions,    women    from    the
Caribbean and Philippines were    imported    as
domestics.
The Immigration Act
gives the federal government the. power to prohibit the entry of immigrants on grounds of
nationality, citizenship,
ethnic group, class or
geographic region, peculiar customs, habits,
modes of life...or probable inability to become
readilv assimilated.
1969
/4r
17/0
The Supreme Court of
Canada formally specifies that First Nations
have land claims.
1914* The Komasata
'with HMS Rainbow ii
the Constitution Act
recognises and affirms
existing Aboriginal and.
Treaty Rights. .
U
1970
The International
Convention on
the Elimination
of all Forms of
Racial Discrimination is ratified
by the United
Nations.
Pierre Trudeau introduces the
Multiculturalism Policy. The
Multiculturalism Act introduced by Pierre Trudeau recognised the plural Canadian
society in that it contained
Canadians of British and
French origin, Aboriginal
Peoples, and others. The Act
requires federal government
agencies to develop and implement multicultural and racial
equality programs.
1981
1971
1800 people,
demonstrate, fol-
lowing'the killing"
of a South Asian.
Canadian'man in
Vancouver.
Non-status  Indians
are re-instated
1985
The Immigration Act reforms sharpen
due  to  Multicultural Policy,  Human,
T Q g f€   rights activists, and pressure from the
international community. A UBYSSEY SPECIAL ISSUE, MARCH 21, 1997    9
the coming struggle...Therefore we ought to maintain this country for the Anglo-Saxon and those races which are able to assimilate themselves to them.   -Ward, 74
faces: On occupied land
The Hudson s Bay Company governor
James Douglas allows selected BC
Natives generous reservations, approximately 10 acres, while White settlers are
given 160 acres of land. His successor
takes much ofthe land back.
T850-T864
is declared illegal
^out   the   British
Aboriginal
People lose
the right to
vote in BC.
1872
Chinese Canadians are disenfranchised. They were not
allowed to vote, could not serve
1Q>VP on a jury, were
O m «J barred from the
professions, and
excluded from white labour
unions. Orientals had lower
minimum wages and government contractors could not
hire   orientals.
1876
_sT3t\^^r"m^^F'^T^l
innf*"?! ■ ,:M^h??l mtr"
1^11 li u      t
t     i
hi
1850
First Nations people are placed on
reserves
M&Bla< k
vneFship
rdura
ifcjpposed
■re'vude-
■l.fKil   m
' India, except Anglo-Saxons, lose their vot-
BC. Although citizens from ^ f%f\^
British    subjects,    white   | /VI g
fear of a     Hindu Invasion
entry into professions such as education,
macy. '
Mlijlf rm
I \ t
p j 1 i*"*! "it .fr? -U\.l
1 Jon ^ l*n em nt*iU r
to vofeydiul.tlu' right to own and
dewlopJpiYoporlv.^lt.w.is also sex
ist '.is*N;flive jwVmien .who. mar
ru d •n'(>iijt*alu.- men lost their
st: tils      ~'*
884
Japanese      Canadians
voting rights are taken
T881-1885
Residential schools open.
Native   children   were   taken
from their parents and brought to
^ aa.amA       residential  schools
| OOOS  established by Catholic and Protestant
missionaries. There, they were not
allowed to practice their culture
and were subject to extreme, physical, emotional, and sexual abuse.
They lived in poorly built, overcrowded, and unsanitary schools
which contributed to serious illness and death.
A very limited survey conducted
in 1907 found that one-quarter of
the 1500 students never left
alive, while in some schools the
death rate was as high as 50 percent.
1895.
1907
1908
The feder.il government
passes the Continuous
Passage Ac I Prune Mini
stei Mdiken/ie King
digued lli.it it is desirable
natural .iml nee essarv that
( aridda should lemain a
white man   siounlrv
*•*»•
|lfi9 Vancouver,
Feground      .
The Asiatic Exclusion League
is formed to restrict
Asians from admission into Canada.
30,000 Vancouverites demonstrated for a White
Canada . They also destroyed some Chinese and
Japanese Canadian businesses.
s Employment Equity Plan is cre-
Legislation is passed, restricting the
■employment of Japanese,  Chinese
and South Asian Canadians,  ^qab
1885
rhe_ federal government passe-; the
Chinese Immig-'atioirAct' which-lirmLs-
immigiation. It also introduces a head
tax on immigrants Sjl) m 1SKS and
£500 in 1903
More than 13,000 Chinese labourers are recruited to.help lay the track for the Canadian Pacific
Railway.
The first Chinese immigrants arrived in the
1850s, searching for gold. When the gold rush
ended, some stayed behind and looked for work
forjobs in construction and mining.
They weren t allowed to bring their wives or
children. Sexual relations with white women were
also forbidden as such liasions might spread the
yellow menace.
They were paid 1/4 to 1/2 less than whites and
hundreds died from disease, malnutrition and
exhaustion.
1992
>82
The UBC
ated.
The plan has four objectives: employment policies and practices, special measures and accomodations, supportive work
environment, and monitoring and
accountabihty mechanisms.
In 1994, employment equity, multicultural liaison, sexual harassment women
and gender relations were merged into a
single Equity Office.
UBC dala from 1996 show women con-
1990
The Oka Crisis takes place in Quebec.
Mohawks blockade Champlain Bridge in Montreal
to support the Kanehsatake Nation whose ancestral
burial grounds were to be bulldozed into a golf
course.
The army was called in' and the government
restricted journalists from entering the area. Film
and equipment were confiscated.'
The army also interfered with the Red Cross, preventing food provisions from entering the area.
stitue 51.7 percent of employees, of which
27.6 percent are senior. managers and
25.9 percent are university teachers;
Males make up 48.3 percent of employees, but 72.4 percent are senior managers
and 74.1 percent are university teachers.
Aboriginal People total: 1.36%, yet
0.00%senior managers and 1.12% are university teachers;
Visible Minorities total: 21.01%, yet
only 6.90% senior managers and university teachers 10.9
Aboriginal people protest around the
globe  against the  celebration of the
500th anniversary of Christopher Columbus    arrival
in the Americas.
As a result, the United Nations declares 1993 as the
International Year of the World   s Indigenous People.
Ballej Sumh becomes the first
RCMP.officer to wear, a- turban,
despite "the,^'opposition from
20'iO()ii"-(-,aiiarli;ins who lobbied
the fi-deral government not to
change theYm'itorm code initiated
in 1^71 Ilfy.w,as,.lhe fourteenth
Sikh'with atiirb.in to applv to the
RCMP   •    " ".;**if."     .'
The Char ;i ;• of
Rights and Freedoms in Canada s
Constitution prohibits discrimination on the basis
of race, national
or ethnic origin,
colour, or religion. It also protects affirmative
action programs
from constitutional litigation and
assures equity for
all Canadians.
1986
1989
Ouje-Bougoumou  Cree  charge
the federal government with massive tax evasion,
for failure to pay royalties on Cree resources.
The federal government adopts the
Employment Equity Act which gathered
statistics on the. four' designated
groups ■ including -.women, .visible minorities, AboriginaTPeoples and'people with
disabilities. -However, the collected "data
on each group.was'^not analysed,to,the
full''extent,t!resuitlng in faulty policy.1..";.--'
"Vjhe acf requires ' employers^- to\\set
goals- andt.time'*t^bles'*forhifing members'-
of the four,groups";'-..to";r^
diversity. The^ffeder.at - government
exempted .iteelfUr,om\«-.misPAeM.ahd..a.-
1992'- -surv'eyJ-.iSby..^the^Gariadiari-
Ethnocultural,' Council fourid'that the 'federal, public -service-employed Jewer-.visi-
ble minorities on the. senior job level-in
199-1 than in' 1990.'*' ., '**.''
MLA Elijah
Harper prevents
the Meech Lake
Accord from passing in the
Manitoba legislature. His action is
a protest to con
stitutional amendments that do not
require the consent Native leac -
1000 people
march in a
rally to combat
racism in
Nova Scotia
after black
youths were
refused entry
to a Halifax
bar.
1991
Gitksan-Wet   suwet   en Land Claim is
turned down bv a BC court.
Three Tamil refugees are beaten
in Toronto by white assailants;
"one dies and the other one is left
First Nations population
811,400; (1991: 720,600)
1993
paralysed.
1996
Five Sikh veterans
invited to a
Remembrance Day
parade are denied
entry to a Royal
Canadian Legion,
Newton, BC.
The)' were denied
entry due to the no
headgear ride. A
nation-wide vote by
Legion members in
1984 upheld the
1946 rule.
Gustafsen   Lake
takes place in BC.
standoff
1995
The United Nations
declares this decade,
1994-2004,the International Decade of
the World s Indigenous People
1994
It is widely reported that
women who work full time
in Canada earned an average of 72 percent of what
men earned. What was not
reported is that women of
colour earn only 51 percent of what white men
earned, and 59 percent of
what men of colour
earned.
A Canadian Civd Liberties
Association survey showed
that only 3 of 15 Ontario
employment agency were
unwnlhng to accept racially
discriminatory job orders
The^Royal "Gommission^on^ Aboriginal
Peoplesrco chaired Dy Rene DussaultVnd
George* Erasmus The Commission report
concluded that responsibility 'for traumatic physicsal,\sexual andiemotional 'abuse^of
Aboriginal People lies with the racist practices ofthe Church and the Canadian State
The report recommended the following
•an Aboriginal Nation Recognition and
Government Act that establish process for
recognition, immediate jurisdiction, and
financing of'self government *   ^
•an   \bongiiial  Treaties Implementation
\c t to iei oguise aboriginal nation negolia
lions witli lhe Canadian government
•an   \bongmal   Parliament   \i t   to   fie
known-.!1- Uic.Hou.se ol First Peoples
•.in Aboriginal Relation-^ Dep.irtment V t
and   an   Indian   and    Inuit   Services
Department, Acl to replace Indian \lfairs
and Northern Development Department
•initiative-, to help alleviate appalling con
ditionsMmpiove educational performance
and create aboriginal irisUtutions lor Uie
dehverv of healing services It doesrit take
an Economics major
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conditions and details. A UBYSSEY SPECIAL ISSUE, MARCH 21, 1997   1 1
There were BOO deaths in B.C. of Chinese laborers working on the construction of the railway." -Lampkin, 1985
Culture clash or culture bash: a Vancouver story
 by Peggy Lee
Even in Vancouver, a city built by immigration, every cycle of immigration does
indeed lead to conflict. Terms like
"Hongcouver' and the negative stereotypes associated with them are not new to
the city. Chinese immigrants, especially
from Hong Kong and Taiwan, have been
blamed for the rapid transformation of
Vancouver's cityscape.
Unlike the 'coolies' who first landed on
this side of "the Gold Mountain," the
newest Hong Kong immigrants do not fit
the old 'John Chinaman" stereotype.
Recent Hong Kong immigrants include
some ofthe best educated and best skilled
of Hong Kong's nouveau-riche. Of all the
working-age immigrants from Hong Kong
who come to Canada, about 44 percent
are professional, technical, administrative or managerial workers.
They come for all reasons. Some come
to escape the fear of July 1st, 1997; other
come to find opportunities for their children. Regardless, most leave Hong Kong
to make a new home in a better place.
I Canadian immigration policy
encourages Investment class
applicants over Family class
applicants.
In short: "We want your
I money—not your culture!"
Immigrants from Hong Kong and
Taiwan who've arrived in Vancouver
since 1985 are indeed more affluent than
those of the past. To find out why we only
need to look at Canada's immigration
policies: they favour wealth.
Amendments last year to Canadian
immigration policy encourage Investment class immigration applicants over
Family class applicants. In short: "We
want your money—not your culture!" Just
last year Canada made $606 million dollars from immigration dollars.
Old racial stereotypes are resurfacing
in new forms. The old "John Chinaman"
has been replaced by the myth of the
"wealthy Asian." With the unoffical policy
of political correctness in play, discrimi
nation is expressed subUy. The news-
media focuses on only the wealthiest immigrants. Or the gang-members... not to
digress.
There are public critiques of extravagant consumption habits of wealthy
Asians. Community groups protest about
losing neighbourhood "aesthetics." A story in the Vancouver Courier this week fed a
rising debate over whether
immigration (read: wealthy
Asian immigration) is responsible for Vancouver's recent
boom and bust real estate
cycle.
The tired "lost jobs and
strained services" debate is
rising again in media reports
and public discussion. This
time it is ESL—some suggest
new Canadians ought to pay
for themselves.
Those who critique Asian
immigrants' conspicuous consumption fail to apply the
same critiques to themselves.
The "Rolex on your
wrist and Bally on
your feet" mentality is no different
from Uie "membership at the club,
cabin at Whistler
and yacht in the
harbour" of Vancouver's elite. Immigration critics
also forget that
many of the socially-mobile
"Asian immigrants" are not
immigrants at all, but rather
second and third generation
Canadians. Not all Asians are
immigrants.
Similarly the debate over
community aesthetics needs
to be questioned. Whose aesthetics are we judging by?
Most often they're European
aesthetics. Who can say whether Uie old bungalow or English style mansion is better
that Uie Modern neo-Georgian
styled house?
Yes, perhaps these so-
called   "monster houses"  are
larger than the repetitive "Vancouver special" bungalow houses of the '60s and
split-levels ofthe '80s. If you came from
one of Uie most densely populated cities
in the world, wouldn't you too want to
maximize your living space?
Finally, Uie debate over public services
such as ESL is the most interesting. ESL
aims to facilitate assimilation. Why would
many of the same critics pushing for
assimilation want to charge user fees for
a public service like ESL?
Last we heard, new Canadians were
part of the public too.
"When the Chinamen saw all these men coming they
were terrified. The crowd came up to the camp
singing 'John Brown's Body,' and such songs; the
Chinamen poked their noses out from beneath their
tents, the 'rioters' grabbed the tents by the bottom,
and upset them, the 'war cry' 'John Brown's Body'
still continuing. The Chinamen did not stop to see;
they just ran; some went dressed, some not; some
with shoes, some with bare feet; the snow was on
tne ground and it was cold. Perhaps in the darkness,
they did not know that the cliff, anda drop ot twenty
feet; perhaps some had forgotten, some may have
lost direction; the tide was in; they had no choice,
and you could hear them going, plump, plump,
plump, as they jumped into the salt water. Scores of
them went over the cliff; McDougall was supposed to
have two hundred of them up there.8
The Chinese Riots, 1887
Vancouver City Archives
THE ULTIMATE WATERFRONT NEIGHBOURHOOD, 1996. SOPHIA LO PHOTOGRAPH & CHROMATECH
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or students enrolled full time in post graduate studies at an accredited university are also eligible. But act today because you must take delivery of your new vehicle before December 31, 1997. Issue
A UBYSSEY SPECIAL ISSUE, MARCH 21, 1997    1 3
"Signs posted along the Toronto beach [in 1935} warned No dogs or Jews Allowed
-Henry et al., 1995
When the mainstream says NO
 by Charlie Cho
When Larissa Lai, author of When Fox Is a Thousand, was
talking about vicious mainstream backlash, I naively thought
she was referring to the past. .After all, why would "Canada's
national newspaper" publish racist articles when they could
simply maintain stereotypes by omitting contradictory
views? Then I read Gina Mallet's page-and-a-half feature
"Multiculturalism: Has diversity gone too far?"
"There was a vicious, vicious, vicious backlash
from the mainstream, not even from the
right-wing, but from the mainstream. Think
of The Globe and Mail and Maclean's, You
know, 'reverse racism,' 'political correctness-
terms that mean absolutely nothing."
—Vancouver writer Larissa Lai
mar. 11 interview for the ubyssey
Mallet's article is significant because it's polite racism.
She argues that Canada's multicultural policy is not just bad
for white people, it works against a united Canada.
"Most new Canadians didn't emigrate to become hyphenated," she said. "In Vancouver, a Chinese student said on a
talk show he wants to become a Canadian—but nobody will
let him.
"At the same time, Western liberal culture is under attack.
'Eurocentric' has become a dirty word. Freedom of speech is
called racism."
But is it? Are the views of the white, heterosexual men in power invalid?
"No," Lai responds, "I think their views are
getting heard so loud and clear it's not even
funny and that's why we all know what political
correctness is. Because the media would rather
talk about political correctness and the poor,
oppressed, straight, white men than they would
ever talk about us.
"Even now, we yell loud enough that they
have to hear us, which they can't stand. God forbid that they really hear us... I think a lot of people don't really understand that the term political correctness is actually...a mechanism that's been used by the mainstream...to shut us down and shut us up."
Mallet criticises the federal government for spending
"hundreds of millions" on programs that create a fragmented and divisive society. "The Writers Union of Canada held a
conference in 1994 called Writing Thru Race that actually
banned white writers."
Lai, who was a part of that conference, says that funding
was pulled at the last minute, adding "there was a lot of backlash from the mainstream press."
"People [were] jumping up and down and yelling 'reverse
racism'...without any analysis of the fact that it's white people that have always had power, that have always excluded
us... the Writers' Union of Canada is still primarily white-
like, we're talking about 99.95 percent."
Lai's writing analyses race and other issues of identity and
despite Mallet's fears, she is not interested in silencing people
like Reginald Bibby, author of Mosaic Madness,
and Claire Hoy, of CBC Newsworld's Face Off.
Lai simply wants to provide "the chance to
talk about our lives as fully and wholly as possible in a way that we're not normally permitted
or given the space to."
Among other things. Mallet feels threatened
by "heritage-language programs [that teach]
children [other languages] before they are
required to study French, one of Canada's two
official languages."
Mallet can't see that everyone benefits from a
culturally diverse country and clings to the erroneous notion
that Canada's strength is in its "Western liberal" roots.
Swallow these doozies: Bibby says, "We're so into this mystical tiling of celebrating diversity in lieu of having a real culture that we're adopting American culture en masse," while U
of T political scientist Gad Horowitz adds, "Multiculturalism
is the masochistic celebration of Canadian nothingness."
Let's finish off with some comforting words from Lai for
all those hyphenated Canadians who are tired of being called
"ethnic" rather than just "Canadian."
"Increasingly Canadians are hyphenating
themselves and putting up walls around
their separate culture^ communicating
in the euphemisms of political correctness,
and insisting on asserting group rights over
individual rights."
—TORONTO WRITER GlNA MALLET
MAR. 15 ARTICLE FOR  THE GLOBE AND MAIL
"For myself, I know that I need to be able to talk about
race sometimes," she says. "I don't want to talk it all the time
because I'm a human being first and foremost. But a human
being living in a racist society, so I think we do need to talk
about it.
"[But] everybody's on their own journey. I have things to
say to people about race to people who want to listen. And to
those who don't, that's okay too. Maybe they will one day. I
hope they will one day." ♦
Politics threaten
multiculturalism
 fay Chris Lee
Almost a decade after the federal government passed
the landmark Multiculturalism Act the future of its
approach to race relations in Canada remains uncertain, says a UBC Sociology Professor.
Although Canadians have moved toward greater
recognition of cultural diversity, "it would be a mistake
to equate acceptance...with genuine equality of opportunity for minorities," said Dr. Tissa Fernando. While
multiculturalism has led to a greater sensitivity
towards ethnic representation from the workplace to
the university, he sees a backlash.
The dominant groups that have enjoyed power and
privilege in the past seem very reluctant to extend
equal opportunity to others," he said.
Studies published recently show minorities continue to face obstacles in adjusting to life here. Forty percent of Canadians responding to a Gallup Poll released
last year favoured a decrease in immigration, and BC
led the country with 47 percent support
On the other hand, younger Canadians and those
with a university education reported the highest support for increased immigration.
'a\na-raunigrant sentiment has been a constant
theme in Canadian history: the target groups keep
changing, but the attitudes remain the same,'
Fernando said.
.Anti-immigrant sentiments remain a large problem,
according to Lillian To, Executive Director for SUCCESS, a social service agency for Chinese iminigrants.
"But compared to many areas ofthe world, the majority [of Canadians] have a broader mindset that is able to
accept differences," she said.
She is, however, concerned that immigration policy
is increasingly focussed on economic criteria, not
humanitarian or family concerns.
She says government funds are needed to promote
anti-racism education. "Unless people have hill access
to equality, there will be conflicts."
But according to Fernando, there is a trend for political parties to use immigration issues to gain votes.
"The Liberal party is trying to prevent any increase
in popular support for Reform by hardening its own
policies concerning immigrants and refugees," he said.
"All this, of course, encourages xenophobia."
He doesn't see the political will to develop anti-
racism programs. 'Cultural diversity will remain a fact
of life; but we may be witnessing the early signs of the
post-multicultural Canada." ♦
The Ubyssey will be holding editorial elections for the 1997/98
publishing year
in the next month, and all staff members are
entitled to vote
in those elections. To be a staff member, vou
must have contributed to at least three issues of the newspaper
this term, and have attended three of five consecutive staff
meetings during the term. Those contributors who cannot
attend staff meetings can have that provision waived and should
see the Coordinating Editor. The
following list shows the names
of people appearing in the masthead this term with the number
of contributions
. If you think your name is missing from the list
or is incorrect,
please see the Coordinating Editor as soon as
possible.
Three or more
Emily Mak
Rachana Razaida
Claudia Hanel
contributions
Afshin Mehin
Jim Rowley
Ricky Heffernan
Desire Adib
Tara Murphy
Martin Schobel
Kalev Hunter
Faith Armitage
Chris Nuttall-Smith
Geoff Urton
Melinda Jette
Bruce Arthur
Sarah O'Donnell
Ron Kertesz
Federico Barahona
Cecelia Parsons
One contribution
Donovan Keuhn
Andy Barham
Christine Price
Chris Allison
Amanda Kobler
Theresa Chaboyer
Douglas Quan
Sam Arnold
Ben Koh
Peter Chattaway
Richelle Rae
Tessa Arnold
Nil Koksal
Wesley Chiang
Neal Razzell
Clare Atzenna
Chris Lee
Jo-Ann Chiu
Casey Sedgeman
James Bainbridge
Julia Lees
Charlie Cho
Loretta Seto
David Ball
Anna Liu
Penny Cholmondeley
Todd Silver
Sarah Barr
David Mak
Joe Clark
Wah kee Ting .
Craig Bavis
Melanie Nagy
Alison Cole
Stanley Tromp
John Bolton
David Nevin
Wolf Depner
Janet Winters
Mike Botnick
Chidi Olhove
Irfan Dhalla
Jamie Woods
Andrea Breau
Elsa Roque
Sarah Galashan
Robin Yeatman
Paul Champ
Craig Saunders
Ian Gunn
John Zaozirny
Lisa Chen-Wing
Michael
Scott Hayward
Sandra Cheung
Standingwolf
Paul Kamon
Two contributions
Jim Couley
Sarah Wallbank
Mauran Kim
Marina Antunes
Leanne Drumheller
Jessica Ware
Namiko Kunimoto
Normie Chan
Tom Eccleston
Jennifer Wiebe
Richard Lam
Tanya Dubick
Andy Ferris
Jessica Wooliams
Christopher Lee
Noelie Gallagher
David George
Alan Woo
Peggy Lee
Andrea Gin
Shelley Gornall
Ed Yeung
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Annual General Meeting »The Ubyssey Publications Society
March 26,1997 • 12-3pm • SUB Council Chambers 14a UBYSSEY SPECIAL ISSUE, MARCH 21, 1997
Facility or
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sentencing patterns were significantly associated with the defendants race"
Cecil & Ida Green
Visiting Professorships of
Green College at UBC
Tu Wei-Ming
Professor of Chinese History and Philosophy and
Director, Harvard-Yenching Institute. Cambridge
Confucian Humanism and the Public Intellectual:
The Issue of Rightness and Profit in East Asia
Monday. March 24 at 12:30pm in the
Asian Centre Auditorium. 1871 West Mall. Gate 4
The Significance of Choson Thought for the Intellectual
Self-Definition of the
Confucian Tradition
Tuesday. March 25 at 3:30pm in the
Conference Room. C.K. Choi Building
The Identity and Responsibility of Overseas Chinese
Wednesday. March 26 at 12:00 Noon in the
Floata Seafood Restaurant. Chinatown PArkade Plaza
180 Keefer Street. Tickets $15 includes lunch
Please call Chinese Cultural Centre at 687-0729
Is there an alternative to Western Modernism?
A Confucian perspective
Wednesday. March 26 at 7:30pm at the
Georgia Hotel. 801 West Georgia Street
Continuing Studies Lecture Tickets $10 each
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by Namiko Kunimoto
l  ' ■	
I
"The Japanese know a thing or two about aesthetics
(flash to a highly-exotic Japanese woman in full
regalia), and about power (pans to the symmetrical
line-up of Taiko drummers)," say the advertisements
for Suzuki cars and trucks.
'They know the ancient secrets of Caramilk" whispers Cadbury, "but most of all" adds the Karate Kid,
"they know how to sand-a-floor".
The Japanese, according to racist media stereotypes, are the exotic other. Assumptions about
Japanese people living in Japan carry easily to
include Japanese-Canadians. "Because Japan is on
the economic forefront, their profile is much more
recognisable," says one Asian friend.
"Japanese-Canadian identity hasn't been able
to overcome this—we still get lumped into
one."
Although many Asian-Canadian people live in the Lower Mainland, and
have lived here for a hundred years, I
am still asked "Where were you
born?" A little frustrated, I reply,
"Where do you think, eh?" in my
thickest Canadian accent. "I am
Yonsei, a fourth generation mixed
eurasian Canadian," I say.  "My
grandfather was born in Canada,
why wouldn't I be?"
Canada has a habit of leaving the
Canadian out of Japanese-Canadian.'
In 1942, the rights of Canadian citizens—the Japanese ones—were quickly
and quietly forgotten. Xenophobic mis
trust of the Japanese grew during the
second World War; fishermen were
accused of sending secret radio messages back "home" from their tiny
West-Coast fishing vessels.
It    wasn't    long
before   everyone   of
Japanese descent living in BC was forced
to carry a special identification card. It was
easier to tell just who the "enemy" was
that   way.   Before   long Japanese-
Canadians were forced to leave their
homes and live like cattle
Exhibition    grounds    at
Hastings Park. Women and
young children were kept
in   separate   dormitories
from the men and older
boys.
Muriel   Fujiwata   Kitagawa,   who   was
interned on the Exhibition grounds said
in a letter from there in 1942:
"The whole place is impreg
nated with the smell of
ancient manure and maggots...the toilets are just a
sheet metal trough and up
until now they didn't have
partitions or seats...Bunks were hung with sheets and
blankets and clothes of every hue and variety...all
hung in a pathetic attempt at privacy....An old, old
lady was crying, saying she would rather have died
than to come to this place...there are ten showers for
1500 women."
In the 1940s Hastings Park was an exhibition of
BC's frightening lack of tolerance.
Racism, nationalism and the War Measures Act
forced 22,000 Japanese-Canadians into segregated
areas of BC and .Alherta war camps—safely locked
away from their homes and personal belongings.
Every car and boat was rounded up and kept by
the government. Homes were looted and then left to
burn, or sold by the government to non-Asian families. Leaving behind families, beautiful homes, agricultural land and close-knit neighbourhoods, these
Canadian citizens faced forced labour on sugar-beet
plantation and were housed in cramped sheds like
the ones at Auschwitz.
The imprisonment continued for seven years.
Japanese-Canadians were prisoners without any
human rights, forever stripped of their life-savings.
Many of the prisoners even asked to have their
Canadian citizenship revoked as it clearly was not
recognised  or respected.  These  requests were
denied.
I mentioned to a friend that I was working on a
story about the Japanese internment. "What's that?"
the university-educated woman queried. I don't
blame her for her ignorance on the issue; in fact, few
non-Asian students I spoke to know anything about
this part of Canada's proud war effort.
High-school textbooks covering World War II
neglected to teach students about the Canadian prisoners in their own country.
The traditional Japanese aphorism, "don't make
waves" has also stifled awareness about the internment. So many Japanese-Canadians find it easier to
try forgetting about the period from 1942 to 1949.
One woman from the Japanese-Canadian Cultural
Association told me, "every time we
tried to speak out, we were silenced.
Our families would be placed on the
deportation list if we resisted the government."
Language barriers between generations were another factor;
interned Japanese students were
forbidden to speak or teach
Japanese. English education was
rigidly imposed and decades of
oral history and cultural knowledge were lost to many.
One woman found her voice in
the movement to gain compensation
for the victims of internment.
The first stirrings for redress came
1977. It wasn't until 1988, however,
that the government announced a settlement.  Victims  of the  internment
would get $20,000.
The sum hardly accounts for the
millions of dollars Japanese-Canadians lost to gov-
ernment-sanc-
tioned seizure, theft
and vandalism. Official response to requests for compensation was unapolo-
getically slow and
thousands had passed away before
compensation or apologies occurred.
Looking at a relative's old photo of
a prison camp outside
Mission, BC, I am filled
with mixed feelings. No
one told me of the shilling
similarities between the Japanese internment camps
and Hitler's concentration
camps. I never realised how close to UBC the
Hastings Park camp was, or that it has
only been fifty years
since my grandfather
had his freedom returned.
How shameless were
Vancouverites that they
would allow their neighbours to be imprisoned in the
middle of downtown? What kind of country is kinder,
gentler Canada, to imprison its own citizens because
of racist fears and forget about it a few years later?
At the same time, I am selfishly aware that things
have become more tolerable for Japanese-Canadians
at least in some circles. "We don't have to sit next to
the bathroom in restaurants anymore," says one
woman. In some communities, years of hard work
have resulted in a well-deserved respect for Japanese-
Canadians.
Not since grade school have I heard the words
"Nip" or "Jap" derogatorily thrown around. But those
hateful words have been replaced with an exoticised
myth of the subservient, passive Japanese woman,
the obedient workers who make good cars and the
studious nerds obsessed with academic competition.
Whatever current form society stereotypes
Japanese-Canadian into, Asian cultures are usually
conceived in opposition to what is considered normal. Continual insistence on the difference between
Japanese-Canadians and non-Asians is dangerous
because it leads to fear of another race or culture.
Remembering the Japanese-Canadian internment
calls up what stereotypes and racism can lead to.
Forgetting what happened from 1942-1949 only
makes it easier for history to repeat itself.* A UBYSSEY SPECIAt ISSUE, MARCH 21, 1997    1 5
Incense incenses
I was browsing through the dollar
store one day, in search of a bargain. The graphic display I saw
there that day was more than I
had bargained for.
Pictures of naked and near
naked black bodies used to push a
product: incense. Not one, not
two, not three, but four of the
dozen or so kinds of incense for
sale, profited from the "the myth."
History paints a more wholesome picture of incense. Hindus
and Sikhs still burn it exclusively
for religious ceremonies.
Reluctantly, I must admit
that some black brothers
and sisters (ie. the aforementioned naked and near naked
ones) are party to, or should I say
orgy to, their own and therefore
our   own,   oppression
Indifference   gets   ar-
round...like  a  (jungle
fever.
The consumer has
four  choices  in his/
her   hot  pursuit  of
that AFROdisiac fragrance:
1) "Love" features
a  heterosexual  black
couple   in   warm
embrace,     naked
from   the   thighs
up,  pressing pel-
vises.      What     is
"Love" supposed to smell
like? In case you think it's just
a coincidence that this couple is
black, see the next choice on the
list: "Black Love";
2) "Black Love" features another heterosexual black couple,
naked  from the  breast up,  or
iBOfjy
should I say arm up, since his
right arm is doing exactly what
her bra should have been doing.
What is "Black Love" supposed to
smell like?
3) "Black Magic" does feature a
black person with clothes on. This
time, however, this subject's hand
is propping up her own privates—
for the public yet. What kind of
tagic trick is she trying
1(3 perform for the customer. What is
"Black Magic" supposed to smell
like?
4)"Ebony Musk"
features a black woman in red lingerie
on a black satin bed
sheet in a very suggestive position. What
is "Ebony Musk" supposed to smell like?
Some people  think
all   blacks   look   alike.
Others seem to feel that
all blacks  sound  alike.  Now,
apparently,   some   believe   all
blacks smell alike. Though we do
not have a collective smell, we
have a collective voice, if we use
it.
If you too are incensed about
incense a la jungle fever,
please let the offending merchants), distributor(s), and/or
producer(s) know, with this
article and/or your own articulation, that jungle fever is a sickness. To prevent its spread,
remove all contaminated items
from harm's way. Jungle fever...
can be beaten!
—Larry Downie
Is a black racist ok?
ask a brown, white or yellow victim.
Cults: Christian and Muslim
A cult is defined as a religion
where the prophet and the God
are one and the same.
Christianity is a cult with the
prophet/God of Jesus from
Bethlehem. Islam is a religion
with one God, Allah, and one
prophet, Muhammad from
Mecca. The Nation of Islam is a
cult with the prophet/God of Mr.
Fard Muhammad, from Detroit.
Black Muslims (a misnomer?)
The followers of the Nation of
Islam (NOI) are often referred to
as "Black Muslims." Some blacks,
who are Muslim, do not follow the
NOI cult. Former heavyweight
boxing champion Muhammad Ali
is a black Muslim. Former NBA
star Kareem Abdul Jabbar is a
Muslim who happens to be black.
RACISM
Mosques
What if you're a Muslim who
is not black? Are you seen as an
equal to the the "black Muslims"
in the NOI? No sireee Bubba!
Malcolm X, an assassinated anti-
colonialist and former NOI member, speaks to the racism of
Elijah Muhammad (then leader,
and now spiritual mentor of the
NOI): "No Arab or Asian Muslims
were ever permitted in his tern
pies or places of worship. In fact,
his doctrine is as anti-Arab and
anti-Asian  as  it  is  anti-white."
(February      1965—The      Final
Speeches)
Islam does not have racist doctrines.  Malcolm X left the NOI to
practice true Islam.
"White Devils"
On page 248 ofthe same book,
Malcolm X reveals the NOI doctrine, "the real supreme truth had
been kept secret was that the
white race was a race of devils that
had been artificially created by a
mad black scientist (Yacub) six
thousands years ago."
"God's Enemy"
Racial superiority is celebrated
in The Final Call, the NOI's newspaper, "the white race worked for
6000 years to try and destroy the
religion of Allah(God)...AUah (God)
allowed the enemy 6000 years in
which to rule."
These quotes from The Final
Call, an American newspaper,
contravene Canadian hate propaganda laws. Section 318 and 319
of the Criminal Code "prohibit the
incitement of hatred against identifiable groups distinguished by
colour, race, religion or ethnic origin." The Final Call is guilty on all
four counts.
A call to recall The Final Call, at
least in Canada!
A little flash for the righteous
people of colour and colour-blind
people: racism shines in all
colours of the rainbow.
—Larry Downie
^^    Wtw9^. Fri.-Saturday, Mar21-22, Norm Theatre, SUB
i. -Saturday, I
Turbulence
9:30 PM
ItnfreLine,
24 hrs,l&2-3697        Firerce Creatures
Enjoy it
while it lasts.
Only 4 more issues of
The Ubyssey this year.
CHEVY S10
LIKE A ROCK
There's no feeling quite like your first set of wheels
Visit your Chevrolet Geo Oldsmobile Dealer to find      «
out how to make a Chevy S10 pickup a reality.
Ei GRADUATE
PROGRAM Don't take our word for it...
here's what our students say.
Tameeza Rajan
B.Sc, UBC '94
BCIT Civil and Structural
Cam Mitchner
B.A., M.A., Stanford University '94
BCIT Computer Systems
Russ Deighan
B.A., UVIC '95
BCIT Marketing Management
"BCIT is providing me with
the skills, confidence and
employer contacts to start a
career in my field.
This will complement my
university degree."
"I came to BCIT with little
technical background. When
I graduate I'll have the skills
employers are looking for...
and my university credits can
be applied towards BCIT's
Bachelor of Technology
degree in Computer Systems.}'
"I want a career... it's as
simple as that. Employers
are looking for BCIT
grads. I know that together
with my degree and BCIT's
training and reputation,
I'll find the job I want."
The British Columbia Institute of Technology is one of Canada's
leading institutes of advanced technology and trades training.
BCIT offers training in a wide range of subject areas including
engineering technology, electronics, business, health sciences,
computing technology and trades. BCIT now grants Bachelor of
Technology degrees.
BCIT provides British Columbians with world-class, job-ready
skills for career success. Visit our Web site: www.bcit.bc.ca

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