Community Morphology
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Ethnicity, Immigration and Diversity
Some researchers have approached the analysis of OLMCs from the standpoint of ethnicity, which typically involves talking about minority cultural groups (Bernard, 1988; Juteau, 1994). The Royal Commission on Bilingualism and Biculturalism did not characterize the linguistic minorities as ethnic groups, but identified both their linguistic and cultural characteristics, affirming the linguistic and cultural duality of Canada (Canada, Royal Commission on Bilingualism and Biculturalism, 1967). This vision was, however, not enshrined in the Official Languages Act of 1969, which referred only to the linguistic dimension.
The Canadian legal context associates ethnic groups with groups stemming from immigration subsequent to that of the English and French groups, and they are covered by the Multiculturalism Act. Under the influence of legal terminology, OLMCs have since then been viewed not as ethnic groups but as language communities specifically recognized by the Charter and the Act.
In our consultations, some researchers nevertheless suggested that the linguistic behaviour of the Francophone minority is at times closer to that of the ethnic groups than to that of an official language community, in the sense that assimilation frequently occurs after the third generation.
Most OLMCs were initially comprised of those who had either English or French as their mother tongue. The traditional geographical communities have over the years experienced a degree of diversification by virtue of the migration of Anglophones and Francophones within Canada. Immigration from abroad since the beginning of the 20th century has resulted in great changes. It provided resources for the Anglophone minority in Quebec and in later years to Francophone minorities elsewhere in Canada. In Quebec, the Anglophone exodus between 1971 and 2001, which cost these communities almost 300 000 members (Marmen and Corbeil, 2004: 105), also had a considerable impact on the composition of this minority. The Fédération des communautés francophones et acadienne du Canada (FCFA) focused on the phenomenon of immigration by commissioning a study on the issues of cultural diversity and integration of Francophone immigrants (Churchill and Kaprielan-Churchill, 1991). Subsequently, the FCFA undertook a process of consultation and reflection titled "Dialogue" (FCFA, 2001), which was guided by a spirit of openness to newcomers.
"As soon as we begin talking about mixed marriage, we are talking about two individuals who contribute elements of their culture to the relationship, at least one hopes so."
– Gratien Allaire, Address at the Discussion Forum on the Vitality of Official Language Minority Communities, Ottawa, September 2005
Today we speak of a link between linguistic duality and cultural diversity, not only in the official language majorities, but also in the minorities. This diversity has even been examined (FCFA, 2004b; Jedwab, 2002a; Bisson, 2005), desired and promoted (Dalley, 2003) in the context of immigration strategies developed jointly by communities and governments. The issue of acceptance and immigration in the communities is multidimensional: cultural integration, access to services, integration into the workforce, and social integration in the community space. With the finding that internal migration and international immigration are changing the linguistic and cultural configurations of Canadian communities, some observers suggest a change in paradigm:
"[...] We need to learn how a community based on differences in origin and the common desire to live together can be built, [...] move from an existentialist concept of ethnicity to a constructivist universe. Move from ethno-definition to an affirmation as a result of will" (Cazabon, 1996: 15).
The broader issue, both for the host communities and for the immigrant groups, is one of receptivity to cultural diversity and learning of civic responsibility and citizenship, in other words, recognition, equal dignity, authenticity and autonomy (Taylor, 1993; Kymlicka, 1998 and 2003). The Office of the Commissioner of Official Languages has continued its research into this issue and recently held a discussion forum on the subject of "Linguistic Duality, Cultural Diversity and Governance." 3
"With difference comes innovation."
– Dyane Adam, Address at the Discussion Forum on the Vitality of Official Language Minority Communities, Ottawa, September 2005
These changes and this diversification of OLMCs are part of major changes occurring within Canadian society and they call into question the idea of conserving and maintaining the values of communities and their linguistic and cultural individualities, both in Quebec (Caldwell, 1994) and in French Canada (Bernard, 1992). The positions adopted occur along a spectrum running from withdrawal into the founding historical identity to openness to the creative force of history. This debate reminds us that a community, whether neatly circumscribed on a specific territory or floating in networks of relationships, is never alone; it forms part of a larger whole—a state, a society or a nation—within which it is a neighbour to other communities, both minority and majority. Every community today is necessarily part of a network with other communities or groups with which it shares interests, even if it has a territorial base which distinguishes it from more diffuse communities.
A community, whether neatly circumscribed on a specific territory or floating in networks of relationships, is never alone; it forms part of a larger whole–a state, a society or a nation–within which it is a neighbour to other communities, both minority and majority.
