IPA stands for IBPOC Plus ALLIES while IBPOC stands for Indigenous, Black, and People of Colour. Welcome to IPA Corner, a new regular feature written by the IPA team which will appear on our website and in UCV’s monthly E-Bulletin with updates about our events and the work we are doing at UCV. 

March was a very busy month for the IPA team with several great events which helped foster cultural connections, leading to greater understanding of IBPOC experiences and promotion of healthy relations. 

Appreciating IBPOC visual cultures with IPA with Gerta Moray

On March 2, a group from UCV visited two shows that revealed the continuities in First Nations cultures in BC. The Bill Reid Gallery show ranged from recordings of Kwakwaka-wakw ceremonial songs made in the 1940s, to Bill Reid’s renewal of carving techniques, and a selection of paintings by a new generation of Indigenous artists who combine contemporary art approaches with their traditional roots.

At the VAG we saw the retrospective of Robert Davidson, who started by studying with Bill Reid and then transformed stylized Haida forms into contemplative abstract paintings laced with humour and ecological comment. Future art tours will continue to link us to the vibrant production of BIPOC artists showcased in Vancouver.

IPA takes part in Hobiyee

Hoobiyee is an annual event celebrating the Nisga’a New Year held at Vancouver’s PNE Forum featuring Indigenous dance groups from across BC.

The Lower Mainland version of the event is put on by the Nisga’a Ts’amiks Vancouver Society. A similar event takes place in northern BC around the same time of the year, in the Nisga’a Nation’s traditional territory.

First Nations from across the province attend Hoobiyee. Participating dancers in recent years included groups from the Gitxsan Nation (in the Skeena region of Northern BC), the local Skwxwu7mesh (Squamish) Nation, Ts’msyen (from northern coastal BC), Lil’wat (from just north of Whistler) and Xaadas (from Haida Gwaii).

Members of the IPA attended and took in the numerous dance performances as well as drumming and singing, and the market area where dozens of community organizations and vendors had informational literature and beautiful Indigenous art, jewellery, clothing and other artisan goods for sale. We also sampled dishes from the numerous food trucks serving delicious food including bannock or fry bread “tacos”! 

The event was greatly enjoyed by all and we were very grateful to have this opportunity to witness the generosity and cultural pride of the Nisga’a people. We plan to make this an annual event going forward so plan to join us next year!

Saturday March 4: Messy Church Coffeehouse-style Open Mic and Potluck

This was the first time for IPA to co-host Messy Church, open mic/talent (or no talent) performance, on Saturday March 4th. We contributed to the programs, and enjoyed a lively and very fun intercultural/intergenerational evening. It all started with a potluck, and great chats sitting around the round tables.

The evening program consisted of guitar country music by John Perry, piano and concertina duets by Mei Jia and Catherine Hembling; book reading by Diana Ng (Walking the Labyrinth); and the popular Chinese folk song “Jasmine Flower” sung in Chinese and English by the trio of Nan, Catherine H and Mei Jia; Elizabeth Dunn was leading a rousing sing along, a cappella style! Plus Nan’s story telling of the Japanese legend of rabbit in the moon.

We also thoroughly enjoyed the performance by the youth which were so fun and entertaining.

April 9: EASTER DAY BLOSSOM WALK

Second Annual Cherry Blossom Day, Second try.

Hardy Blossom Watchers! Join us after the service on Easter Sunday, April 9th for our second try at our Second Annual Cherry Blossom Walk.

Bring umbrellas. Gather in Hewett Hall. Drink something warm. Eat your lunch or a snack.

After a short ceremony of thanks to the Staff for a year of stellar support for IPA at12:30, we’ll head out into whatever-the-weather to Tisdall Park to commune with all new life wishing for warmth and the sun’s blessing.

May is Asian Heritage Month

Please come to the IPA-led service at UCV on Sunday, May 21. We are also working on a video in honour of the IPA’s 1st anniversary which will be shown in the services in May leading up to May 21.

Results of the IPA questionnaire. A BIG THANK YOU to all who shared their thoughts in the congregational questionnaire. The feedback received was overwhelmingly positive. We compiled and are discussing how to incorporate the feedback into our upcoming programs this year. 

May 23rd is Komagata Maru Remembrance Day

by Hisako Masaki

On May 23rd, 1914, Komagata Maru, a ship from Hong Kong carrying 376 passengers arrived in Vancouver. However, these migrants, originally from Punjab, mostly Sikh British military veterans, were denied landing. After two months of discussions between the governments, immigration officers, activists and lawyers, all passengers, except twenty-two who had previously lived in Canada, were denied entry. At the time, Canada was inviting immigrants from Europe to build a ‘White Canada’. Asians had been invited to provide cheap labour in building the country, but policies had been established to exclude Asian immigrants. Komagata Maru used to be a German ship which brought many immigrants from Europe to Canada, But after it was purchased by a Japanese company and chartered by an Indian businessman to bring South Asians, it became the first ship of migrants to be turned away from Canada.

In British Columbia, Chinese labourers were recruited to build the railroad in the late 19c. Then, Japanese labourers were recruited to work in mines. As many industries continued to recruit Asian labourers, Asian migrants increased. However, their presence angered white workers who feared them taking jobs and white residents who wanted to keep their city white. After the railroad’s completion in 1885, the Chinese head tax was introduced to limit the migrants from China. Migrants from India started arriving in 1903, filling the drop of Chinese labourers caused by the head tax. However, as the unemployment rate rose, British Columbia pushed harsher Asian exclusion policies. The amount of Chinese head tax was increased, and after the 1907 Vancouver Race Riot, Canada made the Japanese government limit the number of immigrants by the 1908 Gentlemen’s agreement. To limit South Asian immigrants, the entry requisite was increased to $200 and the Continuous Journey regulation was added to the Immigration Act.

The Continuous Journey regulation required the migrants to come straight from their country of origin to enter Canada. Purchase of tickets from India to Canada was forbidden to Indians, and the ship from India to Canada was cancelled. The regulation was so successful, that few South Asians migrated to Canada after. This regulation also denied entries to the Japanese migrating through Hawaii, while European immigrants were allowed to come through other countries.

People of British India believed they were entitled to equal rights and free travel within the British Empire as British subjects. However, in reality, they experienced harsh racism.

After British Empire abolished slavery in 1838, Indians took over slave-like indentured labour across the British Empire. They had been told that the British Empire was their mother/father who looked after them. Indians, especially Punjabi Sikhs, served in the British military and police, and many were proud British subjects. However, the unfair treatment in the British Empire pushed them to start the movement demanding equality. India’s independence movement was also building up as a way to end oppression. Racism in North America, especially the Continuous Journey regulation in British Columbia, provoked resistance.

In Hong Kong, inspired and supported by the local and international South Asian community, Gurdit Singh, a Punjabi businessman, chartered Komagata Maru to challenge Canada’s Continuous Journey policy. The British subjects from Punjab boarded the ship to immigrate to Canada. Challenging Canada’s unfair immigration policy in court was discussed in Indian communities in Asia, Canada and the United States. When the ship reached the port of Vancouver, the passengers could not land. Being denied entry to Canada, they had to stay on the water. However, on the shore, the Indian Shore Committee was formed at the Sikh temple to fight against the government demanding British subjects’ right of entry. The Indian community in Vancouver provided all the support for the passengers, including payment for provisions and other necessary funds.

A lawyer was hired to fight in the court, insisting on their rights as British citizens. However, the judges decided that the Canadian government was allowed to limit the civil rights of citizens, as it had already done to Aboriginal people. The ship was ordered to leave. Passengers fought back against armed police, but the ship was escorted out of the harbour by the military ship. By the time they arrived in India, they were considered dangerous revolutionaries in the wake of the First World War, therefore attacked by British soldiers. 18 passengers were killed and more than 200 were imprisoned.

After the incident, Canada closed its doors to Asian immigrants. Britain oppressed India’s independence. Yet the activism grew in BC and across the British Empire. India eventually won its independence in 1947, and Canada’s immigration removed racial discrimination in 1967.

However, racial oppression continues today in Canada in international relations and its treatment of migrants. The Komagata Maru incident questions our continuing history of racism and reminds us of the continuing resistance against racism.

The story of Komagata Maru is well described in many resources:

I was amazed to learn: how Britain depended on the people of British India to manage the Empire, how Indians worked across the Empire and beyond which built transnational communities, and how they came together under discrimination to help each other and fight against oppression for social justice.

The way Canada sent armed police and military to remove the people of Komagata Maru, who stood for their basic rights, reminded me of Oka (1990), Gustafsen Lake (1995), and Wet’suwet’en (2021).

Komagata Maru (The Canadian Encyclopedia) https://www.thecanadianencyclopedia.ca/en/article/komagata-maru

The Journey of the Komagata Maru (Descendants of Komagata Maru Society) https://descendantskomagatamaru.ca

British Columbia: An Untold History – Episode 3 Immigration (Knowledge Network) https://www.knowledge.ca/program/british-columbia-untold-history/e3/migration-resilience

Continuous Journey

Producer, writer, director, Ali Kazimi; produced in association with TVOntario. (2004)

The Komagata Maru incident is well-told in this documentary, with the creative use of limited visual records of that time. The story starts with the director’s personal experience at the immigration office when he entered Canada, arriving from India as an exchange student. His desire to understand why he was treated like a criminal, unpacks the history of the Komagata Maru incident: how Indians were seen and treated as ‘undesirables’ by Canada. The film ends by portraying how ‘Continuous Journey’ regulation continues today in the refugee claimant system, as some people are still regarded as ‘undesirables’.

Undesirables: White Canada and the Komagata Maru: An Illustrated History

Kazimi, Ali (2011)

The documentary director re-tells the story of Komagata Maru in this book with more historical detail. Beginning with the author’s personal experience of entry to Canada in the 80s when he was met with racism and exclusion by an immigration officer, the book leads us to the study of racism and identity in early Indo-Canadian history. Canada’s relationship with South Asian immigrants is examined, centred around the Komagata Maru incident. South Asian immigrants’ encounter with Canada is well explained from both perspectives with many visual images of that time, such as photographs, posters, newspaper articles, official documents, etc. Beautiful photographs remind us of the strong presence of Indians in Canada, hidden in mainstream history.

The Voyage of the Komagata Maru: The Sikh Challenge to Canada’s Colour Bar

Johnston, Hugh J. M. (2014 expanded and revised)

This book tells the history of Indians, especially Sikhs, as subjects of the British Empire, and how they struggled between the Empire’s ideals of equality and the reality of racism. Transnational resistance against the unjust treatment of its subjects in the British Empire and its relation to India’s independence movement is well explained. The history before Komagata Maru Incident, during and after reveals a complicated relationship between the Empire and the Sikhs. They were landowners and warriors that supported and protected the Empire, many served in the British military and police force travelling to the colonies working for the Empire with the British. However, as protectors of their community with broad knowledge, many also engaged in resistance and/or independence movement of India, and ended up being punished and killed. Both Britain and Canada needed/used Asians as labourers and soldiers but did not want Asians as citizens. Therefore, ‘immigration’ became a crush point. The story of exploitation, control and resistance is well told in this solid academic work.

The Komagata Maru and Canada’s anti-Indian Immigration Policies in the Twentieth Century

Hickman, Pamela (2014)

Clearly written, easy-to-read book for young readers and beyond, which covers core information with many visual images. Starting from India’s history, the book tells the story of Komagata Maru as a crucial part of Canadian history as well as Indo-Canadian history. The book also covers Canada’s story after the incident, such as today’s flourishing South Asian Canadian community, its human rights activism, immigration and refugee issues, and ends with Komagata Maru Incident apology and memorials.

From the UCV IBPOC caucus

Feliz Navidad! Merry Christmas! Hanukkah sameach! Happy Solstice! 冬至節愉快 ! (Dongzhi Jie Yu Kuai, a Joyous Winter Solstice!),   メリークリスマス(merii kurisumasu ) よいお年を (yoi otoshi o , to wish for a new year while still in the old year in Japanese)!

During the cold winter months of short daylight and long nights, we crave gathering together and sharing warmth, light and joy. Our first in-person (7 members) and Zoom (3 members) hybrid meeting happened on Nov. 9th at the Fireside Room. All members attending in person were fully vaccinated and we followed  UCV COVID protocols. This meeting was significant as it was the first time we met face to face since the founding of the UCV IBPOC 8 months ago. 

The passing of the 8th Principle at the CUC Special Meeting on Nov. 27th, 2021 was a very significant event, a milestone that sent the message to all that a new flame has been kindled;  that at last IBPOC are being seen and recognized, and that a light is being shone on a new path forward. As Meena Wong said, “The adoption process at times has been taxing but I feel finally, you SEE me!” 

Passing the 8th Principle is only the first step in addressing systemic racism but the IBPOC caucus wishes to thank the CUC, Dismantling Racism Study Group, UCV delegates, the board and minister, and IBPOC allies for getting us to this point.  We look forward to this new action-oriented Principle being a launch pad to new exciting programs and activities at UCV.

In case you don’t know what the IBPOC caucus is all about, here is a brief summary:

The IBPOC Caucus is one of the newest groups at UCV and was formed in March 2021, right in the middle of the Covid19 pandemic. What started as a question by Tamiko Suzuki, who asked how many IBPOC members were at UCV, resulted in an affinity group of about 20 members and includes people from the North Shore and Calgary churches.  The gatherings are joyously supportive and bubbling with the creative energy of a group of congregants who up to now have been silent.

While the main focus of the gatherings is to be a safe space for non-White UUs to gather, there is also a strong interest in educating ourselves and others. IBPOC members have learned about anti-racism issues across the continent by attending CUC IBPOC  and UUA BIPOC forums and workshops. Shared experiences with the UCV congregation has included Asian Heritage and Latin American Heritage months, Indigenous Peoples Day, Friday Film nights, speaking at anti-racism forums, and taking part in different Sunday services and coffee time breakout rooms.  

The IBPOC+Allies group, which is open to all UCV members, was started by Mary Bennett for anyone who wants to work together to put on IBPOC events. They were invaluable, providing tech support and being enthusiastic guests in the Asian film nights, and organizing the Latin American Heritage month on very short notice. 

The Butterfly Language project uses the imagery of the Monarch butterfly which is multi-coloured and travels from far away. Its premise is that roots in other cultures should be viewed as a BENEFIT and not a handicap to the UCV congregation. So far, several UU passages have been translated and filmed in Mandarin, Cantonese,  French, Spanish, Japanese and German. We plan to initiate simple language learning among interested congregants. People with technical skills such as filming and editing would be welcome to help speed up the video-making process.

Next year our plans include working with other UCV groups such as the Youth group,  and teams such as the Environment, and Social Justice etc., supporting anti-racism initiatives, and celebrating our multicultural heritage with a vision to have it become part of programs across UCV.  All the while, we want to continue to provide a safe, friendly and supportive place for IBPOC members to gather.