adplus-dvertising
Connect with us

News

Canada Residential Schools

Published

 on

The term residential schools refers to an extensive school system set up by the Canadian government and administered by churches that had the nominal objective of educating Indigenous children but also the more damaging and equally explicit objectives of indoctrinating them into Euro-Canadian and Christian ways of living and assimilating them into mainstream white Canadian society. The residential school system officially operated from the 1880s into the closing decades of the 20th century. The system forcibly separated children from their families for extended periods of time and forbade them to acknowledge their Indigenous heritage and culture or to speak their own languages. Children were severely punished if these, among other, strict rules were broken. Former students of residential schools have spoken of horrendous abuse at the hands of residential school staff: physical, sexual, emotional, and psychological. Residential schools provided Indigenous students with inappropriate education, often only up to lower grades, that focused mainly on prayer and manual labour in agriculture, light industry such as woodworking, and domestic work such as laundry work and sewing.

Residential schools systematically undermined Indigenous, First Nations, Métis and Inuit cultures across Canada and disrupted families for generations, severing the ties through which Indigenous culture is taught and sustained, and contributing to a general loss of language and culture. Because they were removed from their families, many students grew up without experiencing a nurturing family life and without the knowledge and skills to raise their own families. The devastating effects of the residential schools are far-reaching and continue to have a significant impact on Indigenous communities. The residential school system is widely considered a form of genocide because of the purposeful attempt from the government and church to eradicate all aspects of Indigenous cultures and lifeworlds.

From the 1990s onward, the government and the churches involved—Anglican, Presbyterian, United, and Roman Catholic—began to acknowledge their responsibility for an education scheme that was specifically designed to “kill the Indian in the child.” On June 11, 2008, the Canadian government issued a formal apology in Parliament for the damage done by the residential school system. In spite of this and other apologies, however, the effects remain.

What led to the residential schools?

The early origins of residential schools in Canada are found in the implementation of the mission system in the 1600s. The churches and European settlers brought with them the assumption that their own civilization was the pinnacle of human achievement. They interpreted the socio-cultural differences between themselves and Indigenous Peoples as “proof” that Canada’s first inhabitants were ignorant, savage, and—like children—in need of guidance. They felt the need to “civilize” Indigenous Peoples. Education—a federal responsibility—became the primary means to this end.

300x250x1

Canadian Prime Minister John A. Macdonald commissioned journalist and politician Nicholas Flood Davin to study industrial schools for Indigenous children in the United States. Davin’s recommendation to follow the U.S. example of “aggressive civilization” led to public funding for the residential school system. “If anything is to be done with the Indian, we must catch him very young. The children must be kept constantly within the circle of civilized conditions,” Davin wrote in his 1879 Report on Industrial Schools for Indians and Half-Breeds (Davin’s report can be read here.)

In the 1880s, in conjunction with other federal assimilation policies, the government began to establish residential schools across Canada. Authorities would frequently take children to schools far from their home communities, part of a strategy to alienate them from their families and familiar surroundings. In 1920, under the Indian Act, it became mandatory for every Indigenous child to attend a residential school and illegal for them to attend any other educational institution.

Living conditions at the residential schools

The purpose of the residential schools was to eliminate all aspects of Indigenous culture. Students had their hair cut short, they were dressed in uniforms, they were often given numbers, and their days were strictly regimented by timetables. Boys and girls were kept separate, and even siblings rarely interacted, further weakening family ties. Chief Bobby Joseph of the Indian Residential School Survivors Society recalls that he had no idea how to interact with girls and never even got to know his own sister “beyond a mere wave in the dining room.”1 In addition, students were strictly forbidden to speak their languages—even though many children knew no other—or to practise Indigenous customs or traditions. Violations of these rules were severely punished.

Residential school students did not receive the same education as the general population in the public school system, and the schools were sorely underfunded. Teachings focused primarily on practical skills. Girls were primed for domestic service and taught to do laundry, sew, cook, and clean. Boys were taught carpentry, tinsmithing, and farming. Many students attended class part-time and worked for the school the rest of the time: girls did the housekeeping; boys, general maintenance and agriculture. This work, which was involuntary and unpaid, was presented as practical training for the students, but many of the residential schools could not run without it. With so little time spent in class, most students had only reached grade five by the time they were 18. At this point, students were sent away. Many were discouraged from pursuing further education.

Abuse at the schools was widespread: emotional and psychological abuse was constant, physical abuse was metred out as punishment, and sexual abuse was also common. Survivors recall being beaten and strapped; some students were shackled to their beds; some had needles shoved in their tongues for speaking their native languages. These abuses, along with overcrowding, poor sanitation, and severely inadequate food and health care, resulted in a shockingly high death toll. In 1907, government medical inspector P.H. Bryce reported that 24 percent of previously healthy Indigenous children across Canada were dying in residential schools.  This figure does not include children who died at home, where they were frequently sent when critically ill. Bryce reported that anywhere from 47 percent (on the Peigan Reserve in Alberta) to 75 percent (from File Hills Boarding School in Saskatchewan) of students discharged from residential schools died shortly after returning home.

The extent to which the Department of Indian Affairs and church officials knew of these abuses has been debated by some. However, the Royal Commission on Aboriginal Peoples (RCAP) and John Milloy, among others, concluded that church and state officials were fully aware of the abuses and tragedies at the schools. Some inspectors and officials at the time expressed alarm at the horrifying death rates, yet those who spoke out and called for reform were generally met with silence and lack of support.  The Department of Indian Affairs would promise to improve the schools, but the deplorable conditions persisted.

Some former students have positive memories of their time at residential schools, and certainly some might have been treated with kindness by the priests and nuns who ran the schools as best they could given the circumstances. But even these “good” experiences occurred within a system aimed at destroying Indigenous cultures and assimilating Indigenous students.

The Shift Away from Residential Schools

“Sister Marie Baptiste had a supply of sticks as long and thick as pool cues. When she heard me speak my language, she’d lift up her hands and bring the stick down on me. I’ve still got bumps and scars on my hands. I have to wear special gloves because the cold weather really hurts my hands. I tried very hard not to cry when I was being beaten and I can still just turn off my feelings…. And I’m lucky. Many of the men my age, they either didn’t make it, committed suicide or died violent deaths, or alcohol got them. And it wasn’t just my generation. My grandmother, who’s in her late nineties, to this day it’s too painful for her to talk about what happened to her at the school.”

– Musqueam Nation former chief George Guerin,
Kuper Island school
Stolen from our Embrace
, p 62

Church and state officials of the 19th century believed that Indigenous societies were disappearing and that the only hope for Indigenous people was to convert to Christianity, do away with their cultures, and become “civilized” British subjects—in short, assimilate them. By the 1950s, the same officials were doubting the viability of such project. The devastating effects of the residential schools and the needs and life experiences of Indigenous students were becoming more widely recognized.2 The government also acknowledged that removing children from their families was severely detrimental to the health of the individuals and the communities affected. In 1951, with the amendments to the Indian Act, the half-day work/school system was progressively abandoned, conceding power to the provinces to apprehend children, and transitioning from the school system to a ‘child welfare system’. This time is referred to as the ‘Sixties Scoop’ because of the systematic removal of Indigenous children from their families without consent from their parents or authorities.

In the 1960s the drastic overrepresentation of Indigenous children in the welfare system consolidated, and authorities would constantly place Indigenous children with white middle-class families in an attempt to acculturate them. This practice, as well as the overrepresentation of Indigenous children in ‘child welfare systems’ continues today. In 1969, the Department of Indian Affairs took exclusive control of the system, marking an end to church involvement in residential schooling. Yet the schools remained underfunded and abuse continued, and many teachers and workers continued to lack proper credentials to carry out their responsibilities.3

In the meantime, the government decided to phase out segregation and began incorporating Indigenous students into public schools. Although these changes saw students reaching higher levels of education, problems persisted. Many Indigenous students struggled in their adjustment to public school and to a Eurocentric system where Indigenous knowledges were excluded, fostering discrimination by their non-Indigenous peers. Post-secondary education was strongly discouraged for Indigenous students because those who wanted to attend university would have been enfranchised.

The process to phase out the residential school system and other assimilation tactics was slow and not without reversals. The residential school system in Canada lasted officially for almost 150 years, and its impacts continue on to this day. As mentioned above, the system’s closure gave way to the ‘Sixties Scoop,’ during which thousands of Indigenous children were abducted by social services and removed from their families. The ‘Scoop’ spanned roughly the two decades it took to phase out the residential schools, but child apprehensions from Indigenous families continue to occur in disproportionate numbers today. In part, this is the legacy of compromised families and communities left by the residential schools.

Starting in 1969, residential schools in Canada began to decline in numbers. In 1970, the Department of Indian Affairs calculated fifty-six remaining schools, excluding the Northwest Territories. By 1980, the same institution reported sixteen, and one decade later, eleven. In 1996, Gordon Reserve Indian Residential School in Saskatchewan, the last of its kind, was closed and demolished. By 1999, the Department of Indian Affairs registered no remaining residential schools in operation.4

Ongoing Impacts

“So why is it important to understand the history of genocide in Canada? Because it’s not history. Today’s racist government laws, policies and actions have proven to be just as deadly for Indigenous peoples as the genocidal acts of the past.”

–Pamela Palmater, Mi’kmaq lawyer, professor, activist, and politician
(National Inquiry into Missing and Murdered Indigenous Women and Girls (Canada) et al. 2019, 53).

The residential school system is viewed by much of the Canadian public as part of a distant past, disassociated from today’s events. In many ways, this is a misconception. The last residential school did not close its doors until 1996, and many of the leaders, teachers, parents, and grandparents of today’s Indigenous communities are residential school Survivors. Although residential schools have closed, their effects remain ongoing for both Survivors and their descendants who now share in the intergenerational effects of transmitted personal trauma and loss of language, culture, traditional teachings, and mental/spiritual wellbeing.

According to the Report of the Aboriginal Justice Inquiry of Manitoba, several generations of Indigenous Peoples were denied the development of parenting skills not only through their removal from communities and families but also from the severe lack of attention paid to the issue by school officials.5 In addition, children were taught that their traditional ways were inferior, including their languages and cultures. The residential schools were operational through several generations of Indigenous Peoples so the process of healing from these damages will also take several generations -a process that has already begun, but has not been easy nor has it been simple.

The historic, intergenerational, and collective oppression of Indigenous Peoples continues to this day in the form of land disputes, over-incarceration, lack of housing, child apprehension, systemic poverty, marginalization and violence against Indigenous women, girls, and 2SLGBTQQIA peoples, and other critical issues which neither began nor ended with residential schools. Generations of oppressive government policies attempted to strip Indigenous Peoples of their identities not only through residential schools but also through other policies including but not limited to: the implementation and subsequent changes to the Indian Act; the mass removal of Indigenous children from their families into the child welfare system known as the Sixties Scoop; and legislations allowing forced sterilizations of Indigenous Peoples in certain provinces, a practice that has continued to be reported by Indigenous women in Canada as recently as 2018; and currently, through the modern child welfare systems which continue to disproportionately apprehend Indigenous children into foster care in what Raven Sinclair has called the Millennium Scoop.6

In 2019, BC ended its practice of “birth alerts” in child welfare cases, which allowed child welfare agencies and hospitals to flag mothers deemed “high risk” without their consent -a practice which disproportionately targeted Indigenous mothers and was found to be “racist and discriminatory” and a “gross violation of the rights of the child, the mother, and the community”.7 One of the findings of the Missing and Murdered Indigenous Women and Girls Report (MMIWG) asserts that the Canadian State “has used child welfare laws and agencies as a tool to oppress, displace, disrupt, and destroy Indigenous families, communities, and Nations. It is a tool in the genocide of Indigenous Peoples.”8 Child welfare laws and agencies, like the residential schools, effectively aided in the removal of Indigenous children from their families and continue to aid in the genocide of Indigenous Peoples.

Survivors Demand Justice

I have just one last thing to say. To all of the leaders of the Liberals, the Bloc and NDP, thank you, as well, for your words because now it is about our responsibilities today, the decisions that we make today and how they will affect seven generations from now.

My ancestors did the same seven generations ago and they tried hard to fight against you because they knew what was happening. They knew what was coming, but we have had so much impact from colonization and that is what we are dealing with today.

Women have taken the brunt of it all.

Thank you for the opportunity to be here at this moment in time to talk about those realities that we are dealing with today.

What is it that this government is going to do in the future to help our people? Because we are dealing with major human rights violations that have occurred to many generations: my language, my culture and my spirituality. I know that I want to transfer those to my children and my grandchildren, and their children, and so on.

What is going to be provided? That is my question. I know that is the question from all of us. That is what we would like to continue to work on, in partnership.

Nia:wen. Thank you.

—Beverley Jacobs, President, Native Women’s Association of Canada, June 11, 2008

Read the full transcript and watch the video here.

The residential schools heavily contributed to educational, social, financial and health disparities between Indigenous Peoples and the rest of Canada, and these impacts have been intergenerational.9 Despite the efforts of the residential school system and those who created and maintained it, Indigenous Peoples largely escaped complete assimilation and continue to work to regain what was lost, while also seeking justice for years of wrongdoing; including from the Canadian government, the churches, and the individuals responsible for specific cases of abuse.

It was not until the late 1980s that the Canadian legal system began to respond to allegations of abuse brought forward by Survivors, with fewer than fifty convictions coming out of more than 38,000 claims of sexual and physical abuse submitted to the independent adjudication process.10 Notable cases include 1988’s Mowatt v. Clarke, in which eight former students of St. George’s Indian Residential School in Lytton, B.C., sued a priest, the government, and the Anglican Church of Canada; both the Anglican Church and the government admitted fault and agreed to a settlement. In 1995, twenty-seven Survivors from the Alberni Indian Residential School filed charges of sexual abuse against Arthur Plintwhile also holding Canada and the United Church vicariously liable. In addition to convicting Plint, the court held the federal government and the United Church responsible for the wrongs committed.

Meanwhile, the Royal Commission on Aboriginal Peoples had been interviewing individuals from Indigenous communities and nations across Canada about their experiences. The commission’s report, published in 1996, brought unprecedented attention to the residential school system—many non-Indigenous Canadians did not know about this chapter in Canadian history. In 1998, based on the commission’s recommendations and considering the court cases, the Canadian government publicly apologized to former students for the physical and sexual abuse they suffered in the residential schools. The Aboriginal Healing Foundation was established as a $350 million government plan to aid communities affected by the residential schools. However, some Indigenous people felt the government apology did not go far enough, since it addressed only the effects of physical and sexual abuse and not other damages caused by the residential school system.

The St. George and Alberni lawsuits set a precedent for future cases, proving that the churches and the government of Canada could be sued as an entity. As the number of cases grew, a National Class Action was filed in 2002 for compensation for all former Indian Residential school Survivors and family members in Canada. In 2005, Canada and nearly 80,000 Survivors reached the Indian Residential School Settlement Agreement in which Canada committed to individual compensation for Survivors, additional funding for the Aboriginal Healing Foundation, and the creation of the Truth and Reconciliation Commission.

In September 2007, while the Settlement Agreement was being put into action, the Canadian government made a motion to issue a formal apology. The motion passed unanimously. On June 11, 2008, the House of Commons gathered in a solemn ceremony to publicly apologize for the government’s involvement in the residential school system and to acknowledge the widespread impact this system has had among Indigenous Peoples. You can read the official statement and responses to it by Indigenous organizations here (scroll down to “Choose a topic” and select “Apology to former students of Indian Residential Schools”). The apology was broadcast live across Canada (watch it here). Former Canadian prime minister Stephen Harper issued a ‘statement of apology to former students of Indian Residential Schools’, noting that

“…the Government of Canada now recognizes that it was wrong to forcibly remove children from their homes and we apologize for having done this. We now recognize that it was wrong to separate children from rich and vibrant cultures and traditions that it created a void in many lives and communities, and we apologize for having done this”.

Echoing Stephen Harper, former Chief Justice of Ontario Warren Winkler also observed that the residential school system removed children 

“from their families and communities to serve the purpose of carrying out a “concerted campaign to obliterate” the “habits and associations” of “Indigenous languages, traditions and beliefs,” in order to accomplish “a radical re-socialization” aimed at instilling the children instead with the values of Euro-centric civilization”(Library and Archives Canada, RG10, volume 6113, le 351-10, part 1).11

The federal government’s apology was met with a range of responses. Some felt that it marked a new era of positive federal government–Indigenous relations based on mutual respect, while many others felt that the apology was merely symbolic and doubted that it would change the government’s relationship with Indigenous Peoples. Although apologies and acknowledgements made by governments and churches are important steps forward in reconciliation, Indigenous leaders have argued that such gestures are not enough without supportive action. Communities and residential school survivor societies are undertaking healing initiatives and providing opportunities for survivors to talk about their experiences and move forward to create a positive future for themselves, their families, and their communities.

The Indian Residential School Survivors Society was formed in 1994 by the First Nations Summit in British Columbia and was officially incorporated in 2002 to provide support for survivors and communities in the province throughout the healing process and to educate the broader public. The Survivors Society provides crisis counselling, referrals, and healing initiatives, as well as acting as a resource for information, research, training, and workshops. It was clear that a similar organization was needed at the national level, and in 2005, the National Residential School Survivors Society was incorporated. 

News

1 dead, 2 critically injured after car crash in Montreal

Published

 on

Montreal

Three people are in hospital with critical injuries after their vehicle crashed into a tree. Police believe they might be connected to two drive-by shootings that took place early Thursday morning.

2 drive-by shootings also took place overnight

an SPVM car near a taped-off crime scene
Montreal police are investigating a car crash possibly linked to two drive-by shootings. (Mathieu Wagner/Radio-Canada)

Urgences-santé say one person died and two others were critically injured after their vehicle hit a tree in the Rosemont neighbourhood.

300x250x1

Montreal police believe the crash may be linked to two drive-by shootings early Thursday morning.

The first happened around 5 a.m. on Pie-IX Boulevard. Police say a car was shot at repeatedly and the driver, a 41-year-old man, was injured in the upper body. He was transported to hospital, but his life is not in danger, say police.

Shortly afterward, shots were reported in the Plateau Mont-Royal borough, near the intersection of Saint-Joseph Boulevard and Henri-Julien Avenue. No one was injured.

Police say they are investigating to determine if there is a connection between the collision and the shootings. Montreal police spokesperson Jean-Pierre Brabant says it’s possible those in the vehicle were involved in the shootings.

The province’s independent police watchdog is now involved.

with files from Chloë Ranaldi

Adblock test (Why?)

728x90x4

Source link

Continue Reading

News

Pakistan airline crew sought asylum in Canada: spokesperson – CTV News

Published

 on


Typically, Pakistan International Airlines (PIA) flight attendants who arrive in Toronto stay at a hotel overnight, meet back up with their crew the next day and then fly to their next destination.

But increasingly often, PIA attendants aren’t showing up, the airline says. According to PIA, at least eight flight attendants disappeared over the last year and a half.

They have abandoned their jobs and are believed to have sought asylum in Canada, a spokesperson for the government-owned airline says.

300x250x1

Increased occurrences

Abdullah Hafeez Khan said at least eight flight attendants “have gone missing” after flying to Pearson International Airport in Toronto. He said these incidents have been happening over the last 10 years, but are now occurring more frequently.

“Since probably October of 2022, the number of the people that have opted asylum has increased tremendously,” Khan said in a video interview with CTVNews.ca from Karachi, Pakistan, where the airline is based.

“None of those crew members that disappeared in the last one-and-a-half years have come back. So they were granted asylum for one way or the other, and that probably has encouraged others to do so.”

The missing employees were fired immediately and lost their company benefits, Khan said.

Why did they flee?

Khan said he could only speculate as to why the flight attendants would flee.

The Canadian government underscored the volatile situation in Pakistan, warning in a travel advisory of a “high threat of terrorism,” along with threats of civil unrest, sectarian violence and kidnapping.

“The security situation is fragile and unpredictable,” the Canadian travel advisory reads. “Incidents are typically attributed to extremism, ethnic divisions, sectarian strife, regional political disputes and the situation in neighbouring Afghanistan.”

It added that many deaths and injuries have occurred from bombings, shootings and other terrorist attacks at a wide range of targets.

Since Khan isn’t in contact with any of the missing employees, he says, he assumes they decided to seek asylum in Canada for economic and social reasons.

“So I naturally assumed that all of them have been given asylum because I don’t think they would be living there illegally,” he said, adding they may already have family connections in Canada who can support them.

In this June 8, 2013, photo, a Pakistan International Airlines plane moments before take off from the Benazir Bhutto airport in Islamabad, Pakistan. (AP Photo/Anjum Naveed)

‘PR crisis’

Khan called the flight attendants’ disappearances a “PR crisis” for PIA that is “bad” for business amid a crew shortage.

The airline is in talks with the Canada Border Services Agency (CBSA) and Pakistani law enforcement agencies to potentially create a “legal safeguard” to curtail flight crew from seeking asylum, he said.

When asked about the PIA flight attendants’ disappearances, Erin Kerbel, spokesperson for Immigration, Refugees and Citizenship Canada, said the department couldn’t comment on specific cases due to privacy legislation.

In response to questions about PIA’s claim that discussions are underway about the issue, a spokesperson for the CBSA said it could not confirm any information.

“The Canada Border Services Agency does not provide comment or details on specific individuals, including any discussions that would take place with airline companies, as an individual’s border and immigration information is considered private and protected by the Privacy Act,” Maria Ladouceur said in an email to CTVNews.ca.

Since the crew members’ disappearances, Khan said, the airline has “done numerous things to curtail that.”

For instance, the airline is only staffing Toronto-bound flights with crew members who have “established linkages” in Pakistan, such as children, spouses or parents, as well as those who have worked in the organization for more than 15 years.

The airline avoids sending to Toronto those who are single or don’t have established family ties in Pakistan, he said.

Khan said he and the airline are no longer in contact with the flight attendants because, they discovered, they usually change their phone numbers soon after disappearing in Toronto.

Who disappeared?

The PIA flight attendants who vanished in Canada are seasoned pros in their late 30s or 40s, some of whom have worked for the airline for as long as two decades, Khan said.

“There was never any sign from them that they would seek something like that,” he said. “So that is something that is bothering us in the matter because working with people who have been working with you for a long time and then something happens like this is pretty unexpected.”

In one of the latest cases in February, the crew members were waiting to take the bus back to the airport from the hotel in Toronto and one of the flight attendants didn’t show up, Khan said.

The airline was unable to reach the flight attendant on her cellphone or hotel landline so, Khan says, they asked hotel management to check if she was OK.

“When the crew went there, she left her uniform there with a note saying, ‘Thank you PIA,'” Khan said, which he interpreted as a genuine sentiment of gratitude for her more than 15 years of service with PIA rather than a taunt.

Khan said the crew members who disappeared were “family values people” who had good careers in Pakistan.

Asylum policies

Individuals can make a refugee claim in Canada at a port of entry upon arrival or online if they are already in Canada, according to the Canadian government’s website.

Canadian immigration or border officials will determine if the person is eligible for a hearing before the Immigration and Refugee Board. All claimants must undergo health and security screenings, the government says.

If eligible to make a claim in Canada, refugee claimants can access social assistance, education, health services, emergency housing and legal aid pending a decision on their claim. Most can apply for a work permit after a medical examination.

Adblock test (Why?)

728x90x4

Source link

Continue Reading

News

Alberta's population surges by record-setting 202,000 people: Here's where they all came from – CBC.ca

Published

 on


Alberta smashed population-growth records in the past year, mainly due to people moving to the province from across Canada and around the world.

The province’s population surged to just over 4.8 million as of Jan. 1, according to new estimates released Wednesday by Statistics Canada.

That’s an increase of 202,324 residents compared with a year earlier, which marks — by far — the largest annual increase on record.

300x250x1

Alberta also broke a national record in 2023 for interprovincial migration, with a net gain of 55,107 people.

“This was the largest gain in interprovincial migration nationally since comparable data became available in 1972,” Statistics Canada said in a release.


Most of the interprovincial migrants came from Ontario and British Columbia.

Statistics Canada estimates that 38,236 Ontarians moved to Alberta last year, versus 14,860 Albertans who moved to Ontario, for a net gain of 23,376 people.

Similarly, an estimated 37,650 British Columbians moved to Alberta, compared to 22,400 Albertans who moved to B.C., for a net gain of 15,250.


All told, interprovincial migration accounted for 27 per cent of Alberta’s population growth over the past year.

That put it just ahead of permanent immigration, which accounted for 26 per cent, and well ahead of natural population increase (more births than deaths), which accounted for eight per cent.

The largest component, however, was temporary international migration.

Non-permanent residents from other countries accounted for 39 per cent of the province’s population growth in the past year, reflecting a national trend.


Canada’s population reached 40,769,890 on Jan. 1, according to Statistics Canada estimates, which is up 3.2 per cent from a year ago.

“Most of Canada’s 3.2-per-cent population growth rate stemmed from temporary immigration in 2023,” Statistics Canada noted.

“Without temporary immigration, that is, relying solely on permanent immigration and natural increase (births minus deaths), Canada’s population growth would have been almost three times less (1.2 per cent).”

Alberta’s population, meanwhile, grew by 4.4 per cent year-over-year.

Alberta now represents 11.8 per cent of the country’s population, its largest proportion on record. 

Adblock test (Why?)

728x90x4

Source link

Continue Reading

Trending