http://infopuq.uquebec.ca/ ~ uss1019/expert/ital_amer.htm
Participation of Italian and other
immigrants in the debate over the independence of Québec
Presentation to the 1997 Italian American Historical Association’s
Annual Conference
(Cleveland, Ohio, United States of America)
By Grant Regalbuto ,
Université du Québec 1
November 15, 1997
Before addressing the issue of the participation of Italian and other
immigrants in the debate over the independence of Québec, it is useful to present Canada
and Québec from a sociological, historical and linguistic point of view.
Canada is the United States of America’s largest small neighbor;
it is a very very large country; the second largest in the world after the Federation of
Russia. It is also a small country in terms of population : according to 1996 census
estimates there are some 30 million Canadians and Canada’s population density ratio
is about 2,9 persons per square kilometer 2
.
Modern Canada was created, as a quasi independent country, in 1867;
however its European roots go back to the 15 th century. In the 1800s, most
Canadians where either of British or of French extraction (or native peoples). From a
linguistic point of view, French and English speaking Canadians could be found in most, if
not all parts, of Canada. Ever since its origin, as an independent country, Canada is
officially a bilingual country.
Québec is the "berceau" of Canada in the sense that it is
the first colony to be established in what was to become Canada. It is also Canada’s
largest province in terms of land mass and with 7 millions inhabitants, it is
Canada’s second most populous province. Most Québeckers live within a few hundred
miles radius of the Saint Lawrence River. Up until the late 19 th century its
population was to a great extent of French origin. Citizens of French extraction include,
by a historical quirk, those of Italian origin, the descendants of soldiers of the Régiment
de Carignan - sent to New France to fight against the Indians in the 17 th
century (1665). These soldiers originated, in part, from regions of France which are now
part of Italy (ex. Savoy).
As was the case in the rest of Canada, the merchant class was
essentially British. Rural Québec was French.
The great influx of immigrants, during the later 19 th and
especially the 20 th century, radically changed the make up of Canada. In the
1800s Canadians were either of British or of French extraction, today (1996 estimates) 42%
of the population is neither of British nor of French origin 3
. Furthermore, for the past 30 years the single largest source of new Canadians has been
the Asia Pacific region 4 .
Interesting Census Date
To better understand the numerical and cultural importance of
immigration in Canada, it is revealing to look at recent census data on immigration per
se , on the ethnic origin of Canadians and on the languages they speak.
Before starting, there are two definitions we
have to note:
Immigrant population: "refers to persons who are, or have been,
landed immigrants in Canada. A landed immigrant is a person who is not a Canadian citizen
by birth, but who has been granted the right to live in Canada permanently by immigration
authorities 5 ."
Ethnic Origin: "refers to the ethnic or cultural group(s) to which
the respondent’s ancestors belong . . . should not be confused with citizenship or
nationality 6 "
Immigrants make up more than 16% of Canada’s 1991 population
- 55% of immigrants come from Europe; 49% in Québec and 55% in the rest of Canada ( ROC ).
- One fourth of all immigrants are from Asia.
- The next largest group , after Asia, comes from the United States of America except in
Québec where the next largest group of immigrants comes from the Caribbean, notably from
Haïti. - One out of every four Italian immigrants to Canada resides in Québec.
Québec’s society differs in this respect from the rest of Canada.
Immigrant’s make up 8% of Québec's population whereas they make up 19% of that of
the rest of Canada. Furthermore, immigrant’s to Québec are not the same as those who
go to the rest of Canada
- 93% of all Haïtian immigrants to Canada reside in Québec.
- 96% of immigrants from Hong Kong reside outside of Québec
- 83% of Algerian immigrants reside in Québec
- 96% of immigrants from the United Kingdom reside outside of Québec.
- Italians constitute the single most important group of immigrants in Québec.
Having looked briefly at the immigration dimension of Canadian society,
that is persons who decide to establish themselves permanently in Canada, it is
interesting to examine the ethnic origin of Canada’s population. Ethic origin
refers to the group to which belong parents and ancestors and to which one identifies
one’s self.
A majority (56%) of Canadians outside of Québec are of British
extraction whereas only 10% of Québeckers are of the same group.
- 15% of Canadians outside Québec are of French origin whereas 80% of Québeckers are of
French origin. - There are more Canadians outside Québec that are of Western European origin (excluding
evidently French) than there are of French origin. - There are more Québeckers from Southern Europe than from Western Europe; it’s the
contrary in the rest of Canada. - Ethnic Italians constitute in Canada, in Québec and in the rest of Canada, the single
most important ethnic group after the British and the French; there are over 1 million
Canadians of Italian origin.
Data concerning ethnic origin are complicated to interpret since an
individual can identify to more than one group because of inter or mixed marriages. More
than one third (36%) of Canadians outside Québec identify to one group whereas 92% of
Québeckers identify to only one ethnic origin (British, French, Italian, etc.) In
addition, a majority of Canadians outside Québec of British or of French origin identify
to more than one ethnic group. We find the same phenomenon among British Québeckers;
however, there is very little inter marriage among French Québeckers (374 000 / 5 077
000).
- Three out of every four ethnic Italians in Québec identify to only one origin; in
Canada the ratio of mixed origin among ethnic Italians is almost 40%.
As has been demonstrated, Canada is , from an ethnic point of view, a
rather heterogeneous even if Canadians of British and French origin are at present in the
majority. From a language point of view, the situation is very different. A vast
majority (88%) of Canadians outside Québec speak English at home even if only 77% of
these same Canadians indicate that English is their mother tongue. As can be expected the
vast majority (82%) of Québeckers speak French at home and indicate that French is their
mother tongue.
- More than half (53% - 70,000) of Québeckers whose mother tongue is Italian (133,000)
speak only that language at home; this ratio is of 40% outside Québec (377,000 with
Italian as mother tongue and 171,000 who speak only Italian at home).
Contemporary Canadians and their fathers come from every continent,
represent almost every race, and are from a multitude of language and cultural background.
Canada has in many ways developed into a multicultural country. It has been Canadian
Federal government’s official policy to promote multiculturalism in recognition of
the contribution of citizens from a multitude of origins that participate in the
development of Canada.
Today’s Canada is multicultural in its make up. However many
authors question the pertinence of Canada’s policy promoting multiculturalism. It is
seen as hindering the emergence of an original and unique Canadian national identity.
Furthermore it’s a sham. Professor Villata’s research among Montreal’s
Italian population shows that the Italian language and the Italian culture in Montreal is
very different from that which one finds in modern day Italy; Italians in Italy have
difficulty in understanding Montreal Italian (ex. salire
which, in Italian, means "to get on (the train)", is used to signify "to
get dirty or messy" because that is what the word means in French ). His research in
South America seems to have given the same results.
Canada is at a crossroads
Canada is at a crossroads; the vision of a Canada of two peoples or of
ten provinces is dépassé . Immigration has changed everything and there is a
marked disproportion between Canada’s ten legally equal provinces: the largest has a
population of 10 million and a land mass of 1.1 million km 2 and the smallest,
130 000 inhabitants and a total land mass of 280 km 2 . Furthermore,
- the debates over Québec’s independence,
- recent attempts to modernize Federal institutions (Meech Lake Accord and Charlottetown
Agreement), - the rise of separatism in Western Canada, and
- the increasing popularity of the Western Provinces’ based Reform Party
has given rise to much soul searching in all parts of Canada. Canada
and Canadians are trying either to discover their "national" identity or to
forge one because the one found in books is, at best, inadequate and, for all intents and
purposes, has no roots in the population.
Be that as it may, in our discussions with Canadians from all walks of
life and from all regions, we have discovered that there seems to be, outside French
Québec, a Canadian psyche . It holds that Canada’s originality lies in the
fact that it is a "bilingual" country and that it is not "American."
There is however a deep rooted dilemma in this quest because there is very little
difference between USA and Canadian English language cultures.
The Québec national question
Without going into too many historical details, one can say that the
creation of Canada was seen as a way to protect British colonies, including Québec, from
attacks by the USA (remember 1812). From the very beginning there were, and there still
are , two fundamentally different and opposing views concerning the creation of Canada:
on the one hand, it was seen as a federation of 4, later 10, British colonies north of the
USA, whereas on the other hand, it was seen as the union of two peoples who share a common
geographical ensemble – the British and the French.
Most French Québeckers (82% of the population) share the view that
Canada is the result of the union of two founding peoples; English Québeckers and most
Canadians hold the opposite view.
Québec society evolved in a different way from the rest of Canada.
After the British conquest, the conditions imposed on New France and the rules established
over the years by the British government were such that Québec developed as a distinct
society: it was recognized as a French language entity where its inhabitants could
continue to practice the Roman Catholic faith and where French Civil law governed
relations between persons and with institutions. In its other colonies, Great Britain, was
not as "tolerant." We have to add, that this tolerance was motivated by the fear
of uprisings and the need for Great Britain to protect its rear guard from an
"American" attack. With hind sight, one can say that it was inevitable that
Québec would become, over time, a distinct society within Canada.
Over the past fifty years, the absence of interaction between Québec
and the rest of Canada – that can be explained by distance, by the absence of a
common language and a common heritage and by the political and social power exercised by
the Roman Catholic Church – only accentuated the difference between the two
societies. In many areas Québec has evolved into a rather unique society (all societies
are unique) different from that which we find in Canada, in Great Britain and in France
(the latter two being the former colonial powers that ruled over what has become Québec):
Education system (Cégeps), Health Services (CLSC), Civil Code, Culture (films, music),
cooperation between labor, management and government, women’s rights (family name).
And, the massive influx of immigrants in the 20 th century has radically changed
Québec. We have seen from a demographic point of view, be it in terms of immigration, of
ethnic origin or of language, Québec has become very different from the rest of Canada.
The change has not lead to the loss of Québec's uniqueness but rather to an identity
crisis which will ultimately lead to a new definition of what it means to be a Québecker!
A Call to Reason
T he theme of this conference is Conflicts and
Collaboration between Two Communities . It concerns the relationship between Black
Americans and Italians. However, there is in Québec and in Canada "collaboration and
conflict" concerning Italian, and other 1 st and 2 nd generation
newcomers, and other Québeckers.
The uneasiness between the two groups became very apparent during and
after the recent referendum in which Québeckers were asked to choose between political
independence and remaining in Canada. Many, if not most, ethnic Italians and other new
Québeckers voted against independence. A very slim majority (50.05%) of Québeckers chose
to remain in Canada but 61% of French Québeckers voted for independence.
A renowned Québecker of Italian origin, Claude Corbo, former two term
rector of the Université du Québec à Montréal, published an open letter encouraging
Italian and other new Québeckers to take an active part in the debate over Québec’s
future instead of voting automatically against its independence. The analysis of his
Letter constitutes the essential thrust of this presentation.
Overcoming an ordeal, after a heated struggle, or succeeding in a
competition, after extensive preparation, are exhilarating experiences; a feeling of
wellness permeates our whole being. What parent has not experienced such emotions when his
or her child just scored the winning goal in a hockey game that everyone believed his team
would loose? What student is not relieved after finally passing a difficult examination
for admission to practice in his or her profession. On the other hand, when your team
looses by a single point or when your GPA is 89,9% where 90% is required for admission to
Medical School, defeat or failure, when by such a slim margin, have a very bitter taste.
This type of rationalization can explain, but not condone, at least in
part, Québec nationalist Prime Minister’s ( Jacques Parizeau) spite when he placed
full weight of the referendum defeat "on the rich and on the ethnic vote". The
margin separating victory from defeat was so very thin: 49,4% for the yes vote (for
independence) and 50,6% for the no vote (against independence).
In the ensuing visceral reaction, at times very emotional, to Mr.
Parizeau’s remarks, Claude Corbo launched an appeal for reconciliation in his
"Urgent, Fraternal and Rational Letter to my Fellow Immigrant Citizens" (Lettre
fraternelle, raisonnée et urgente à mes concitoyens immigrants). He appeals to Italian
and to other immigrants not so much to convince them to vote for or against independence
in the next referendum, that he holds to be inevitable; but to exhort his "fellow
immigrant citizens" to take an active part in the debate. He believes, and we tend to
agree with him, that there will be another, and yet another referendum if necessary, until
Québeckers enjoy a political status in keeping with their specificity and their
aspirations.
Corbo believes that a real danger threatens Italian and other
immigrants and 1 st and 2 nd generation québeckers who vote either
one way or the other but do so automatically without having really addressed the issues at
hand. Voting is as much a right as it is an obligation; to express ones preference
automatically can lead proponents of each option to an emotion packed backlash dead end.
As we all know too well, emotional reactions and behaviors in moments of passion are hard
to control. Riots in Old Montréal, in Vancouver and in Los Angeles bear witness to the
fact that passions, once aroused, are difficult to quell!
Claude Corbo is particularly well suited to launch his appeal.
He’s a Québecker of Italian extraction (third generation) on his father’s side
and old stock francophone Québecker on his mother’s side. He is, as were his father
and brother, firmly and resolutely integrated to Québec’s francophone community. He
studied and taught at Collège Sainte-Marie (Montréal’s Jesuit French language
college) and taught and pursued an outstanding academic career at the Université du
Québec à Montréal culminating in his election, for two terms, as rector (CEO) of the
institution.
His public soul searching on the place of
Italian and other immigrants in Québec’s society started some time ago. Some four years ago to, Corbo Publicly Announced That he regarded himself "part of Quebec's Francophone community (membership Quebec society ). In His 1992 essay, My membership: Essay on Quebec condition 7 , Corbo Criticized Among Other Things, the Canadian Federal Government's Policy on Multiculturalism: one cannot recreate Italy in Montreal's Little Italy. The Italian language and culture found in The Italian any "Piccola Italia" are a far cry from That Which Is found in modern day Italy. Language and culture are dynamic and evolve Realities That Any Given changes in setting and time frame. Professor Villata’s 8 research demonstrates that the Italian spoken by young Québeckers of Italian
extraction is not always the same as that which is spoken in Italy; furthermore, they may
really not be understood in Italy.
In many cases (...) the words used to describe concepts, relationships,
situations and objects that are particular to Montréal correspond to lexical units
(words) borrowed from the English or from the French language, that an Italian from Italy
would have difficulty understanding (free translation by Grant Regalbuto).
Corbo’s 1992 observations on Canadian
Multiculturalism were recently echoed in the thoughts of Anglo-Canadian author, Neil
Bissoondath 9 . Who, in
November 1994 attacked, as purveyors of illusions, promoters of Canadian Multiculturalism 10 . Fundamentally he holds that this
policy leads to the "ghettoization" of immigrants who are not really integrating
the host community.
In his "Fraternal Letter" Corbo
adopts a pedagogical approach - former faculty at work! - to convince "his fellow
immigrant citizens". He begins by identifying, rather well, the fundamental needs
" biens politiques essentiels " that all Québeckers strive to fulfil and
that Italian and other immigrants strive to satisfy with so much more acuity or intensity.
These fundamental needs are security, freedom and prosperity. The identification of these
essential political needs is the result of lengthy reflection. For Corbo, the pursuit of
this dream (satisfying fundamental needs) pushed most immigrants to come to America in the
first place. As soon as they perceive " the slightest possibility 11 " that this freedom, this
security or this prosperity seem to be disturbed, immigrants, like all other citizens, are
uneasy; they become worried, anxious.
The scantiest sign of xenophobic nationalistic behavior triggers off
anxiety and an understandable reaction to fall back on the Canadian political status
quo .
Corbo next asks, in the introduction to the second part of his letter,
the fundamental question, the premise upon which lies his central theme: does the
preservation of these essential political values require that we maintain the Canadian
political status quo ? Voilà la question. Everyone, who reflects on what’s at
stake if Québec becomes sovereign, asks that question consciously or unconsciously!
The author’s answer to this question is the central theme of his
letter: a sovereign Québec can guarantee essential political values just as much and just
as well, as can present Canadian Federal system of Government.
The author then addresses the issue of the apparent contradiction
between, on the one hand, the irreversible thrust towards internationalization and the
constitution of "large economic-political blocks" (p31) and, on the other hand,
Québec nationalism. Corbo holds that these two thrusts are not contradictory: the former
does not prevent the latter. He mentions, rightly so, that the tendency towards
internationalization is not new; the "double thrust towards national affirmation and
supranational bodies has coexisted throughout Western history" (p 35). Furthermore,
internationalism also comprises risks as does narrow minded nationalism. The author, in
addition, reminds us that "differences (between peoples and cultures) can be a
divisive factor; but they can also be the source of an extraordinary enrichment of the
human experience." (p 45).
In the central chapter of his work, Corbo delivery the fruit of his
long reflection on what he calls "Québec’s unique historical destiny" ( singulier
destin historique du Québec ); its comforting to read that the "national
question" is not a constitutional obsession (p 50) or a disease afflicting
Québec‘s society. Québec nationalists’ dream is rather the consequence of its
historic destiny. The uniqueness of the evolution of Québec society is twofold: on the
one hand, it is the only American (North, Central and South) colony "in a defined
territory with a majority of inhabitants" (p 51 fn) that has not, as yet, achieved
its independence. Furthermore, it is the only "European stock colony that has not, as
yet, attained the status of a completely independent autonomous nation" (p 53-54).
This chapter evokes the menace that lies in wait for contemporary Québec, if it does not
emancipate itself; Louisiana is the striking example of what can happen: all this is left
of its "Frenchness" is its quaintness, "un peu de folklore" (p 60).
In the short history course that he offers, the
author uses a bipolar grid the present the results of his analysis of the historical
evolution of relations between Canada an Québec. The first "pole" is
characterized as being "authoritarian" where Canada, and before it Great
Britain, sought to dominate the French Canadian minority 12 ; there were during these periods attempts to absorb
the francophone group into the Anglophone community. The other "pole" is more
"conciliatory": Canada, and before it Great Britain, is more respectful of
"la différence québécoise" (p 63). During these more conciliatory periods one
sought "flexible adjustments" (p 63).
The author then enumerates the various means
proposed over the last half century to satisfy, without success, Québec’s
aspirations (p 72). Slogans have changed from time to time but the bottom line has always
remained unchanged: Maurice Duplessis’ call for provincial autonomy ( autonomie
provinciale ) in the 50s, Lucien Bouchard and Mario Dumont’s partnership and
sovereignty ( souveraineté-partenariat ) in 1995", and Daniel Johnson’s 13 equality or independence (
égalité ou indépendance ) in the mid 60s (p. 70-71).
In the near future, the author contends, and we agree with him, that
Québec will either have been absorbed into the North American Anglophone community or it
will enjoy a specific autonomous political status.
He warns Canada and Italians and other neo-Québeckers that if Canada
does not succeed in establishing with Québec an acceptable modus vivendi
respectful of its traditional claims, there is a real danger that Canada will not succeed
in resisting the appeal of the USA. Canada risks loosing its identity because
fundamentally Québec is an essential characteristic of the Canadian "psyche".
The author doubt that essential political values will be as much respected should Canada
not establish an acceptable working relationship with Québec. This eventuality, the
author believes, will certainly not please Italian and other immigrants who chose to come
to Canada and to Québec and not to the USA.
In the last part of his study, Corbo attacks the multicultural myth and
underlines the validity and legitimacy of Québec language laws. For him, as for Neil
Bissoondath, Multiculturalism leads to the "ghettoization" of minorities whereas
language laws are the means taken by a majority to safeguard one of the essential
political values that it holds as "profoundly essential" (p 108) to its
identity. In this regard, he mentions that the French language has minority status on the
international scene and a very small minority status in America; this statistical reality
does not however justify its extinction, its disappearance.
Conclusion
Corbo’s approach rests on his belief that logical and rational
arguments can convince Italian and other immigrants to integrate francophone Québec.
However, the integration of immigrants to a host community does not only rely on rational
factors alone.
How do you convince a new comer that he should integrate the culture
and the language of the majority in a host community when that majority is also a minority
and especially when that "majority" is not, at least to a significant extent,
part of the "ruling" class. It is particularly difficult when nothing indicates
that the majority will one day become part of the propertied group. When one is part of a
minority, as most immigrants perceive themselves, one does not normally aspire to
integrate another minority; the natural tendency would be to melt into the majority in
order, from a sociological point of view, to be "accepted". It is our belief
that this rationale profoundly marked Italian and other immigrants’
"psyche" and characterized their motivation to integrate Québec’s
Anglophone community and Canada’s majority community; and that this rationale was
transmitted, consciously or unconsciously, to their descendants. Integration to the
majority of the host community is the single best way "to make it" especially
when the majority is perceived as holding the reins of power and when the minority is
presented as being rather quaint. One does not integrate a minority that has not made it!
Corbo does not discuss this important facet of
the issue. One cannot forget that during the first waves of large scale immigration
Québec did not project the image 14 of an essentially francophone community. The Belle Province’s two
largest cities were to a large extent English speaking. In addition, French Canadians (for
many years, francophone Québeckers were referred to as French-Canadians) did not control
their economic or political destiny. This period ended with the Quiet Revolution (1960s
and 70s). New comers, already weighed down by their own differences, sought desperately at
times to "loose" their difference in order to "make it" financially
and to benefit from the essential political values that the author speaks of.
This type of unconscious behavior can not be countered by logical or
rational arguments alone; such behavior can only be changed if the environment sends a
clear message, countering the stereotype, to the effect that Québec is a francophone
society, that "to make it" financially in Québec one must speak French and that
one can effectively fulfil oneself in French in Québec.
The integration of immigrant children to French language schools is an
essential part of the strategy developed to integrate immigrants to Québec’s
francophone community.
The general structure of his letter, the
clarity and precision in his arguments, that are all adequately referenced, and the
intellectual rigor of his approach are such that Corbo’s small text (137 pages) is
brilliantly well done. However, as Québec journalist Gérard Leblanc has already
mentioned 15
Let’s hope that the Letter will be translated into English because
it is in that language that Claude Corbo’s fellow immigrant citizens often find their
Canadian vision of Québec (free translation by Grant Regalbuto). 16
Both Corbo’s works on the subject were
amply reviewed and commented upon in Québec’s francophone press 17 . However, in English Canada there was little
question of Mr. Corbo or of his essays. A close analysis of the contents 18 of Montréal’s Gazette, Toronto’s
Globe and Mail, Victoria BC’s Times Colonist, Manitoba’s Winnipeg
Free Press and the Financial Times indicates that from 1992, the year his first
essay was published, to 1996, when his most recent Letter was published, no reference
whatsoever was made to his essays that are so very significant in the debate over
Canada’s future.
Canada is still a country of two solitudes. Is it not rather
significant to note , however, that when Corbo spoke of racism in Montréal’s
regional police force, the Gazette took up the story (January 1993)?
Unfortunately, this "love letter ( lettre d’amour )"
will bear fruit only if it is read and understood by Québec’s non francophone
communities, especially those in Montréal, and by English language Canadians.
This case of conflict and collaboration is far different from the ones
you examined in the workshops and activities of this conference; however, we hope that it
was refreshing to take a look at another reality; it may help keep the USA experience in a
proper perspective.
Bibliography
Badets, Jane and Chui, Tina W.L.; Canada’s Changing Immigrant
Population; Catalogue 96-311E; Statistics Canada and Prentice Hall; ; Supply and Services,
Government of Canada; Ottawa, Canada; January 1996
Bissoondath, Neil; Selling Illusions. The Cult of Multiculturalism
in Canada ; Penguin Books, Toronto (Ontario) Canada; 1994.
Corbo, Claude; Lettre fraternelle, raisonnée et urgente à mes
concitoyens immigrants ; Lanctôt Éditeur, Outremont, Quebec; 1996
Corbo, Claude; My affiliation. Essays on the Quebec condition , VLB éditeur, Montreal, Quebec, 1992.
Statistics Canada 1991 Census - Immigration and Citizenship, Catalogue 93-316; Supply and Services, Government of Canada, Ottawa, Canada, December 1992
Statistics Canada 1991 Census Ethnic Origin, Catalogue 93-315; Supply and Services, Government of Canada, Ottawa, Canada; February 1993
Statistics Canada 1991 Census Home Language and Mother Tongue, Catalogue 93-317; Supply and Services, Government of Canada, Ottawa, Canada, January 1993
Villata, Bruno; L'Italiano con il contatto con l'inglese e francese ( Italian in contact with the French and English) ; Montfort Villeroy and Publishers, Montreal, Quebec; 1990
Villata, Bruno; The Carignan Regiment was he really French?; in Memoirs, no. 154, Canadian French Genealogical Society, Montreal, Quebec, 1982, pp. 243-255
Villata, Bruno; Piemontesi nella Nuova France with the regiment "Carignano" in The Greyhound, Journal of Italian civilization, Geneva, Italy, April 1985, pp 137-150
"The Multiculturalism n'est qu'un leurre" Vennat, Pierre (La Presse in , Sunday April 191992)
"Les francophones ont civil liability les complement of immigrants "; (in La Presse , Friday May 22 1992)
"Quebec must avoid ghettos" Pineault, Claude (Le Devoir in [Special Issue: Cultural communities], Friday March 26 1993)
"The look of the unknown "Cauchon, Paul (Le Devoir in , Tuesday March 30 1993)
Market of Racism" (in Le Devoir, Monday April 5 1993)
"Claude Corbo, Prize winner Richard Ares "(in L'Action nationale Vol. 83, No. 5, May 1993, Montreal, Quebec)
"My Membership" Harvey, Julien (in Relations, Centre justice et foi, Montreal, Quebec, July-August 1993)
"Claude Corbo" Anne Richer (in La Presse, Monday November 15 1993)
"Academics critical of Canadian policy of multiculturalism" (PC) (in La Presse , Monday June 13 1994)
"Multiculturalism trivialize the Quebec identity" ( PC) (in Le Devoir , Monday June 13 1994)
"solicitude suspicious of the federal state" (in The Sun, Monday June 13 1994)
"Over the Top vendors of illusions" Giroux, Raymond (in The Sun [ Editorial] Monday November 21 1994)
"Overture" [Correction] [Correction] (in Le Devoir, Saturday February 24 1996)
"Focusing on a text by Claude Corbo "(Le Devoir in , Monday February 26 1996)
" Duty to Sabotage? " (In Press, Tuesday February 27 1996)
"Sabotage in Duty" (PC) ( in The Sun, Tuesday February 1996)
"Focusing on a text by Claude Corbo "(Le Devoir in , Saturday March 2 1996)
" Love letter to the Quebec identity "Leblanc, Gerald (in The Press, Sunday March 3 1996)
" Letter to immigrants "(in The News Vol. 21, No. 4, March 15 1996
" Quebecers strain and adopting "Leduc, Louise (in Le Devoir, Saturday March 16 1996)
" polemicists "Leduc, Louise (in Le Devoir, Saturday March 16 1996)
"The frightened birds"; Horguelin, Christopher (in the neighborhood free ; Journal of University students in Montreal March 19 1996)
List of Tables (for copies of thesis Communicate With The tables please author )
A Population of Canada, of Québec and of Canada excluding Québec (ROC) – 1991
(legal status)
B Immigrant population of Canada, of Québec and of Canada excluding Québec (ROC)
– 1991
C Canadian Born Immigrant Population of Canada, of Québec and of Canada excluding
Québec (ROC) – 1991 - Selected Countries of Origin
D Ethnic origin of the Population of Canada, of Québec and of Canada excluding Québec
(ROC) - 1991
E Ethnic Origin of the Population of Montréal - Selected ethnic groups - 1991
F Language Spoken at Home and Mother Tongue of the Population of Canada,
of Québec and of Canada excluding Québec (ROC) - 1991
Notes
1 With the assistance of Jocelyne
Côté (linguistic and structural revision) and Bruce Lumsden. return
to body
2 In " Study in Canada – Étudier au
Canada - 1997 edition; School Finder Inc, Toronto, 1997. return
to body
3 idem return to body
4 idem return to body
5 In Badets, Jane and Chui, Tina W.L.; Canada’s
Changing Immigrant Population; Catalogue 96-311E; Statistics Canada and Prentice Hall; ;
Supply and Services, Government of Canada; Ottawa, Canada; January 1996; page 4. return to body
6 In Statistics Canada, 1991 Census Ethnic
Origin,catalogue 93-315; Supply and Services, Government of Canada; Ottawa, Canada;
February 1993; page 233. return to body
7 Corbo, Claude; My affiliation. Essays on the Quebec condition , VLB éditeur, Montreal, Quebec, 1992. return to body
8 Villata, Bruno; L'Italiano con il contatto con l'inglese e francese (Italian in contact with French and English) ; Montfort Villeroy Publishers, Montreal, Quebec, 1990, p. 4 to 5. return to body
9 Bissoondath, Neil, Selling Illusions . The Cult of Multiculturalism in Canada , Penguin Books, Toronto (Ontario) Canada, 1994. return to body
10 see, Giroux, Raymond, "The Attack of the merchants of illusions" in The Sun , Quebec, Quebec, November 21, 1994. return to body
11 Corbo, Claude; Letter fraternal rational and urgent my fellow immigrants ; Lanctôt publisher, Outremont, Quebec, 1996, p. 22. return to body
12 INITIALLY, The minority was the majority. return to body
13 Not to be confused with Daniel Johnson, the leader of
the Québec Liberal Party; the present day leader of the QLP is the son of Daniel Johnson,
former Prime Minister of Québec during the 60s. return to body
14 The reader is invited to consult Ellen
Scheinberg’s study on marketing strategies used by the Canadian Federal Government to
encourage immigration. See Scheinberg, Ellen et Rombout, Melissa K.; "Images de la
nation: le Programme d’immigration et l’utilisation des diapositives/ Projecting
images of the nation: The immigration program and its use of lantern slides"; in L’archiviste/
The Archivist ; Magazine of the National Archives of Canada; No 111, 1996 ; Government
of Canada, Ottawa (Ontario) Canada; p. 13 - 24 in French and p. 13 - 24 in English. return to body
15 Jean-Éthier Blais expressed a similar wish concerning
the essay Mon appartenance. Essais sur la condition québécoise , published by
Claude Corbo in 1992; cited in L’Action nationale ; vol. 83, no 5; May 1993,
when Mr Corbo was awarded the Richard Arès Prize. return to body
16 "Love letter to the Quebec identity" in La Presse, Montreal, Quebec, March 3, 1996. return to body
17 Source: News / Quebec CDROM, January 19 1992 to March 16 1996 return to body
18 Source: Canadian Business and Current Affairs is CDROM, 1988 to March 1996 (Inclusively). return to body
19 Source: News / Quebec CDROM, January 19 1992 to March 16 1996 return to body
20 Source: Canadian Business and Current Affairs , CDROM, 1988 to March 1996 (inclusively). return to body
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