PROFILE OF THE PORTUGUESE COMMUNITY IN MANITOBA
The following is the work of Agostinho Bairos, former Community Consultant for the Multiculturalism Secretariat of Alberta and former board member of the Portuguese Association of Manitoba, named “Profile of the Portuguese Community in Manitoba”. This paper covers the significant decades of the Portuguese community in the province, up to the 1990s.
PREFACE
A community, like a living organism, is forever changing. From the time the work on this profile began until the final touches were made, several events and changes have taken place in the Portuguese community in Manitoba. The aim of this study was, simply, to provide a snapshot of the community at a particular time in history and from a specific perspective.
The data contained herein and the ideas and opinions expressed have only one objective – to make the community better known and understood by those who come in contact with Manitobans of Portuguese heritage and by those who make decisions which have an impact on their lives.
Contrary to what some may believe, the immigrants from Portugal and other parts of the globe, who settled in this province and city came not in search of special treatment or privileges nor did they expect to receive them. All they wanted, and were entitled to, and continue to be, is the opportunity to be an integral part of this vibrant society, made up of people of all races, creeds and ethnocultural backgrounds. Most communities have similar aspirations. Many times, we do not seem to realize that what we have in common far exceeds the differences which set us apart.
Seldom do we also realize that each community is unique even when compared with those from the same ethnic background in other parts of the country. The environment in which a community grows, the geographic origin of its members, their level of education, the types of skills they bring and later acquire, the political system they were used to and the goals and activities of its institutions, all converge to shape the life and character of a community.
Governments, social and cultural agencies, educators, the business sector and others need to know the background and history of a group, its social and institutional structures, cultural heritage, educational level and degree of economic development in order to be able to interact effectively with that group. The community itself can benefit by having some of this data available.
This is not a complete or academic study of the community. It is simply the result of an effort to register some facts and views which were gathered and formed as the result of being a part of the community and several of its organizations almost from the outset. To all those who made it possible goes an expression of gratitude.
The story and experiences of those men and women who forged such a vibrant community in the middle of the Canadian prairies, far from the sea and the hills of their childhood, in an environment so different from the one they were used to, are certainly worthy of a deeper analysis than what we were able and capable of doing.
The experiences and views of the second and third generations of Manitobans of Portuguese origin are bound to be different from those presented and expressed in this profile. Most were born and grew up in Manitoba, communicate mainly in English even though some are totally bilingual, live a North American lifestyle with variations based on traditional cultural values and costumes and, generally, have a greater sense of belonging than those who came as immigrants.
They have a lot in common with the descendants of other ethnic groups who, as the years go by, tend to identify less and less with the country of origin and culture of their ancestors. Once the parents die there are less opportunities to use the ancestral language and to follow cultural traditions.
This is an evolutionary process. Canada remains however a country with an aboriginal population in search of recognition of its rights, with the descendants of the two founding nations trying to maintain their historical status and an ever increasing number of citizens who came, or whose ancestors came from all over the world in search of a better future and an opportunity to build a stable home.
We are all Canadians, we all live side by side, sharing the same environment, resources, concerns and aspirations. Now we manage to reach personal fullfillment in an harmonious, fair and productive society will be the measure of our success or failure. By understanding one another better and recognizing, accepting, respecting and appreciating our differences we stand a good chance of succeeding as a nation and of remaining a role model for other countries of the world.
Agostinho Bairos, Community Consultant Multiculturalism Secretariat
THE PORTUGUESE COMMUNITY OF MANITOBA
TABLE OF CONTENTS
| Important: |
| The work that follows reflects the profile of the Portuguese community up until the start of the 1990s |
THE PORTUGUESE COMMUNITY OF MANITOBA
HISTORICAL PROFILE
INTRODUCTION
The 1991 Canada census figures show that 292,185 respondents gave Portuguese as their ethnic origin, making the Portuguese-Canadian community the tenth largest ethnic group in Canada.
These figures show an increase of 104,080 over the previous ten years, of which 65,000 refer to the period between 1986 and 1991.
The Portuguese were among the first Europeans to reach Canada but one of the last to settle in Manitoba. In this profile, the focus will be on the reasons why the Portuguese came when they did, and on the Portuguese community in Manitoba, particularly in the City of Winnipeg.
FIRST CONTACTS WITH CANADA
Several historians argue that Portuguese seafarers such as Diogo de Teive, Joao Vaz Corte Real and .Joao Fernandes, “0 Lavrador”, reached and explored Canada’s eastern shores several years before Christopher Columbus’ historic voyage in 1492.
The 1494 Treaty of Tordesillas divided the new world between Spain and Portugal. The demarcation, insisted on by Portugal, placed the “yet to be discovered” Brazil and Newfoundland within the Portuguese sphere. There are those who believe the Portuguese knew of these lands before the signing of the treaty.
Existing documents prove that, in 1500, Gaspar Corte Real, from the Island of Terceira in the Azores, made his first trip to Newfoundland, known by the Portuguese as Terra Nova and shown on the Cantino map of 1502 as Terra del Rey de Portuguall (land of the king of Portugal). On Reinel’s map of 1522 the Island appears as Terra Corte Regalis (land of Corte Real).
Portugal’s original goal, which led to the discoveries, was to secure a sea route to the Orient in order to enter the profitable spice trade. The Portuguese settlements, along the African coast, were established to protect both this trade and the ports where provisions for the very long voyages could be obtained. With a million to a million and a half inhabitants, Portugal lacked the manpower and military strength needed to impose rule over the people inhabiting the interior. Out of necessity, Portuguese expansion was due more to trading practices rather than the intent to build an empire.
As the population increased, both in the Mainland and the Atlantic islands, the need arose for many to seek greater opportunities elsewhere. Brazil, and later the United States of America, absorbed most of the Portuguese emigration. Until the 1950’s, Canada was not viewed as a country of destination, even though for centuries Portuguese fishermen crossed the Atlantic every year in search of cod in the Grand Banks off Newfoundland.
PORTUGAL, A MULTICULTURAL SEAFARING NATION
Situated at the end of the then known world, Portugal, over the years, was occupied and settled by various peoples, including the Celts, Phoenicians, Greeks, Romans, Suevs, Visigoths, Moors (Arabs) and Jews, all of whom contributed to the development of the nation’s distinct identity and general characteristics.
Since gaining independence in 1143, which makes Portugal one of the oldest nations in Europe, the ever present menace of a take-over by Spain, her only neighbour, has served as a uniting force. Unable to expand east or northwards, Portugal turned her attention to the south and west; to the ocean, which held promise of lands and people beyond the horizon.
The closeness to the sea, and the need to extract from it a livelihood, made the Portuguese expert seafarers, traders and explorers.
Portugal is situated at the Westernmost tip of Europe and occupies an area of approximately 92,000 km2. The population is estimated at 10 million.
Not only did they discover and settle the archipelagos of Madeira and Azores2, which became strategic points for supplying the caravels, but they also led the way in the exploration of the African coast and the establishment of the sea route to India. By 1541 Portuguese ships had reached China, Australia and Japan.
2 The Azores are a group of nine islands, of volcanic origin, located in the Atlantic Ocean.
Since the limited population of Portugal made it impossible to send large numbers of settlers to the new lands being reached, immigrants from other European countries, particularly those with whom alliances had been made, took part in the settlement of the Azores, Brazil and other colonies.
The “Vale dos Flamengos” (Valley of the Flemish), on the Island of Faial, was named after the people from Flanders who settled there. To the Island of Sao Miguel went French settlers, mainly from La Bretagne, in such numbers as to have a permanent influence on the accent, peculiar to parts of the Island.
Soon, from the islands first settled, people started emigrating to Brazil and other colonies. It was not until the eighteenth century, and more so during the following century, that the Portuguese started leaving for the United States of America.
Over the years Portugal provided significant numbers of immigrants, first to South America and the United States and, in the twentieth century, to South Africa, parts of Europe and Canada.
“The working conditions in Portugal, the lack of employment in certain sectors, the reduced level of instruction and education, the lack of professional and horizontal mobility and finally, the low wages paid to the majority of the workers3, were the main reasons why so many left in search of a better future.
3 Carlos Almeida and A. Barreto, Capitalismo e Emigracao em Portugal, Prelo, Lisboa, 1970, p.233
They lie about 1,500 kilometers from mainland Portugal and about 4,000 kilometers from the United States. Santa Maria, Sao Miguel, Terceira, Graciosa, Sao Jorge, Pico, Faial, Flores and Corvo have a land area of 2,332.71 square kilometers and in 1986 had a population of 253,000.
PORTUGUESE IMMIGRATION TO CANADA
Some countries in Western Europe, as well as Canada, became points of destination for Portuguese immigrants only after World War II. In 1947, Canada’s need to continue expanding her population and strengthen her industry led government to introduce an immigration policy intended to attract and contract workers, mainly for farming and for railroad.
In 1952, Canada Immigration agents began an active search for unskilled labourers in the rural areas of mainland Portugal, Azores and Madeira.
“The first group of Portuguese immigrants who came under contract to Canada arrived on May 13, 1953 at the port of Halifax, Nova Scotia. A total of 85 men, 67 from the Mainland and 18 from the Island of Sao Miguel arrived aboard the Saturnia, which had been boarded in Lisbon on the 8th of May.4
4 Domingos Marques and Joao Medeiros, Portuguese Immigrants, 25 years in Canada, Marquis Printers and Publishers, 1980, p.26
Weeks later, 102 men from the Island of Madeira disembarked in Halifax, bringing the 1953 total to 187. The following year approximately another 1,000 male workers arrived by ship. This was the beginning of a process which would bring thousands of Portuguese, mainly Azoreans, to Canada.
Although recruitment of labourers ceased in 1958, sponsorship of family members continued to bring large numbers of Portuguese to several cities and regions in Canada.
The highest number of Portuguese came to Canada during 1973 and 1974 (the year prior and the year of the revolution in Portugal) – 13,483 and 16,333 respectively. The majority settled in Ontario, particularly in the City of Toronto, followed by Quebec, British Columbia and Manitoba.
THE PORTUGUESE PRESENCE IN MANITOBA
Very few, if any, of the early workers, were destined directly to Manitoba. Those contracted to work on the farms went mainly to Quebec, Southern Ontario or the Okanagan Valley, in B. C. Farm work in Canada was quite different from what Portuguese workers were used to on their small family farms. Most of those who came as contracted farm labourers left for the urban centres in search of other types of employent in factories, road construction or the service industries as soon as they had an opportunity to do so.
The railroad workers travelled east and west. During the winter, while laid off and on unemployment insurance benefits, most of them lived in the cities, usually in rooms they rented at minimum cost. This is how some got to know Winnipeg and discovered employment opportunities in the textile and other industries.
There were some who worked in northern Manitoba in summer and spent the winters in Winnipeg.
This is how, for example, a carpenter from mainland Portugal, discovered and eventually settled in the city. He arrived in Halifax, by ship, in September of 1957. After a seven day train trip he arrived in Kitimat, B.C., where he hoped to find a job in the local aluminum factory. All he was able to get were odd jobs, cleaning snow for a few hours here and there. After several weeks he left for Prince Rupert but found no work there either.
Another attempt in Kitimat produced no results. He left for Edmonton where he found work as a carpenter. This lasted only a week and he never got paid. Two months later he headed towards The Pas. There he waited, hoping to get a job in Pit Siding, where a dam was being built and where several Portuguese already worked.
Of the 800 dollars he had brought with him from Portugal there was nothing left. He was desperate. Taking his tools with him he presented himself at the office of the hiring agent in The Pas. Somehow he managed to explain his situation and was sent to Pit Siding. He worked there for 4 months and 23 days. It got too cold. He left and came to Winnipeg to spend the winter here.
By then it was the winter of ’59. In retrospect, he comments that this wasn’t too bad for him because he was a bachelor. Had he been married it would have been much worse.
When the married men decided to send for their wives and children, Winnipeg was seen by many as a good place to raise a family. Here, women could find work and thus provide another needed source of income. While most men remained in the employment of the railroad companies and spent only the weekends or the winters with their families, others opted to seek employment in the city. This was how the Portuguese community of Winnipeg began to form and grow.
The decade between 1966 and 1976 registered the highest number of arrivals in Manitoba. The entries peaked in 1971 with 657, followed by 637 in 1974 and 623 in 1973. Since 1958, the lowest number was in 1984 with only 22 people from Portugal coming into the province. (see table 1)
Some old houses and apartments on Smith Street became the first homes to the seasonal workers and their families as they arrived. This was seen as a convenient location because it was close to the post office as well as to St. Mary’s Roman Catholic Cathedral. For close to two decades the location of churches would have an influence on where the Portuguese would settle.
THE CHURCH, FOCAL POINT OF THE COMMUNITY
Over 95% of the Portuguese are Roman Catholic. In the early days, church attendance on Sundays was extremely important, mainly for those who had come from rural areas where the church was the focal point of the community. Even those from back home who did not practice on a regular basis made a point of going to mass on Sundays in the hope of meeting other countrymen.
Sacre Coeur Church on Bannatyne Avenue and Holy Rosary on Sherbrook Street, both by now demolished, were part of the reason why, in the early sixties, the Portuguese started buying and renovating homes in the area.
In 1976, it was written:
“The area of Portuguese concentration in Winnipeg is bounded by Logan Avenue, Ellen Street, Ellice Avenue and Arlington Street. This area of Winnipeg was degenerating into a slum but is now becoming a colourful part of the city, through the efforts, initiative and hardwork of the immigrants.”5
5 Anderson / Higgs, A Future to Inherit, (McClelland & Stewart) Toronto, 1976
The Immaculate Conception Church in Point Douglas was rebuilt by the Portuguese in 1979 and is the only Roman Catholic Church in the city offering religious services in Portuguese and is known as “The Portuguese Church”. However, very few families from the community chose to live in that part of the city. By then the community had already established itself in the West End. Each Sunday, however, thousands of families from all over the city travel to the area to worship in the language of their ancestors.
SARGENT AVENUE, THE BUSINESS CENTRE
Today, the heart of the business community is Sargent Avenue. Between Maryland and Arlington Streets there are over 20 businesses owned and operated by Portuguese Canadians. Two bakeries, a pharmacy, two boutiques, a corner store, two travel agencies, a jewellery and gift shop, a restaurant, a fish market, a cafe and deli, a hair salon, a billiard parlor and a recreation club are among the businesses in the area which cater mainly to the Portuguese speaking community.
On Ellice, Notre Dame and William Avenues, as well as in some other areas of the city, there are other businesses owned and operated by Portuguese but the greatest concentration remains along a few blocks on Sargent.
MOVE TO THE SUBURBS
With the passing of time, the increase in the number of people coming into the city, and greater purchasing power, the community started to spread out – first to the west end, to streets such as Toronto, Beverley, Arlington, Dominion and others and later to the suburbs. Today, we find families of Portuguese origin living throughout Winnipeg with a significant number in the Old Kildonan area, particularly the Maples.
The inner city remains where the community congregates to worship and socialize. It is there that one finds the Portuguese Cultural Centre (at the corner of Young and Notre Dame), the Casa do Minho Centre (Arlington at William), the Centro Cultural Açoreano (on Isabel and Elgin) as well as most of the business and recreation clubs.
In the Point Douglas area, in May and June of each year, several religious processions move through the streets, in a demonstration of faith and tradition brought to this city by Portuguese immigrants.
THE PORTUGUESE IN NORTHERN MANITOBA
The main reason many Portuguese came to Canada was to make some money and then return to the homeland. The higher wages paid for manual labour, in relation to what they were used to back home, coupled with a favourable exchange rate, made Canada a very appealing destination country. Here one could earn, in an hour, almost as much as one made in a full day’s work back in Portugal.
Food, clothing and shelter, however, consumed a significant portion of one’s earnings. By working up north, where room and board were generally provided, a worker could save more and, this way, be able to return home earlier than by working and living in the city.
Work in the mines and dam construction in the north attracted many Portuguese men, whose families either remained in Portugal or lived in the city. In Thompson, by the mid 70’s, there were approximately 1,500 Portuguese, many of whom worked for the Ingo Nickel Company. There were a few also in Lynn Lake, The Pas, Gillam and other northern towns. The Grand Rapids Dam was built mainly by Portuguese workers.
Today there are less than one hundred families living in Thompson and only a few workers in other parts of the province. The 1991 census figures show only 350 respondents of Portuguese ethnic background living outside the greater Winnipeg area.
CANADA BECOMES HOME
Conditions in Portugal did not improve much until after the 1974 bloodless revolution. By then many Portuguese families had adjusted to life in Manitoba. When some went back home for a visit they realized how much they had changed.
Upon their return to Canada many felt they were coming home. Some families returned to Portugal for good and have done well with the savings they took and by applying the skills they acquired while here. A few of them, however, were unable to adjust and returned to Canada.
In 1991, according to the Census figures, 9,530 Manitoban respondents showed Portuguese as their ethnic origin. Unofficial estimates run as high as double the Census figures.
The greatest majority, by far, lives in the City of Winnipeg, many still in what is called the Inner City. They came mainly from the Azores Islands. A random sampling of 311 individuals, from 67 families, confirmed some of the assumptions previously made regarding the region of origin and provided some data on the percentage of those already born in Canada in comparison to those who arrived as immigrants.
For some time to come, the exact size of the community may be impossible to determine. The fact remains that the Portuguese presence in Manitoba has been, and continues to be, felt in the work place, schools, cultural events and in many other aspects of our society.
For how long the community will retain its cultural identity will depend, to a great extent, on the efforts it will make to preserve and pass on to future generations the language, traditions, customs and values they brought, along with their dreams, from their native land. For most, this country they knew very little about before coming here has become home.
INTRODUCTION
It was only in the late 1950’s that the Portuguese started becoming part of the Manitoba society, which by then was already quite diverse. A natural desire to retain their culture, language, values and identity found a very receptive environment in the province.
The past forty years have seen the development of a better understanding of the true nature of Canadian society, and ‘multiculturalism’ being officially recognized. We are now witnessing the dawn of a greater appreciation of the benefits derived from such diversity. All of these have had and continue to have a beneficial impact on the Portuguese community in Canada.
This social profile is based on conversations and interviews held with members of the community and other individuals who, over the years, have had contact with Manitobans of Portuguese origin.
It focuses on social interaction; the development of neighbourhoods, the home and relationships therein; the place of work; the community’s organizations, events, facilities, resources, achievements, concerns, needs and expectations; and on the relationship with the wider society, particularly with government.
This section is intended to provide a better understanding of the social development of the community, on how its members earn a living, on how they occupy their leisure time, on the political influence they have or could have and on the type of future they are likely to have.
THE HOME ENVIRONMENT
The Evolution of Neighbourhoods and of the Community
Most Portuguese came to Canada in search of the economic opportunities they did not have in the homeland. At first, the goal was to earn and save as much as possible in a short period of time and then return home to build a more prosperous future.
This led most men to seek jobs offering higher pay and longer hours of work. They went where this type of work could be found, into northern areas, or travelling the country from one ocean to the other working for the railroads. Their situation was not conducive to any type of residential permanency.
In the winter time, however, while on unemployment insurance, many came to Winnipeg and rented or shared rooms in inexpensive houses and apartments on Edmonton and Smith Streets or nearby. This was a seasonal, transient, male community, the first collective Portuguese presence to emerge in the City of Winnipeg.
As time progressed, some married men decided to remain in Canada, for at least a few years. They sent for their families and looked for inexpensive homes to rent or buy. Owning or living in a home with some modern amenities became a dream common to most.
Initially they settled in older, run-down sections in the core area of the city. The improvements they made, through renovations and new construction, without financial assistance from the city or any other level of government, led to an increase in the value and appearance of these areas. In order to help establish a good neighbourhood, family and friends were encouraged to become a part of it.
Sections of some streets in the core area, such as Ross, Pacific, Alexander and Sargent Avenues bear signs of the Portuguese presence in the city. Colourful tiles, with images of Santo Cristo, the Lady of Fatima, the Holy Family, Saint Anthony or other saints, can be seen by the front door of some houses. Signs, with names such as Lisbon, Ilha Verde and Conforto do Bebé, advertise businesses which cater mainly to a Portuguese speaking clientele.
Today, many Portuguese families still live in the core area but many others have moved to the suburbs, mainly to the Maples, West Kildonan and Tyndall Park.
In these neighbourhoods, a house owned by a Portuguese family, seen from the outside, is generally no different from any other. However, the way the family members interact within the home may still be greatly influenced by cultural traditions and values.
Portuguese immigrant families were, and still are, generally well received when they move into a neighbourhood, even though in some cases there is limited communication with neighbours due to language and cultural barriers or simply a mutual desire for privacy.
Social interaction among the Portuguese of Winnipeg is not neighbourhood-based. Theirs is a community made up of people with the same linguistic, cultural and religious characteristics, spread throughout the whole city, which gets together frequently for religious celebrations, socio-cultural gatherings or sporting events.
Most of the interaction by families takes place firstly between close relatives; secondly, between people from the same village or region, and thirdly between friends made here in Canada, either from within or from outside the community.
Today many Portuguese Manitobans are well integrated into the ‘wider community’. These are either first generation immigrants who have learned the language and ways of this country or their offspring, born here or very young at the time of arrival.
Others, however, for various reasons, continue to work and socialize mainly in a Portuguese speaking environment. Both, to varying degrees, were influenced by their heritage and still show behavioural patterns or attitudes common to the Portuguese.
Family Ties and Roles
There are still strong family ties among Canadians of Portuguese origin. Some relationships between parents and children, particularly teenagers, are at times strained because of differing values and expectations.
Parents who were brought up in a more traditional and disciplined environment expect the children to follow their ways and value system. The children, however, as they become exposed to a much greater extent to the ways of a more permissive society, no longer want to conform with the ways of their parents. Many consider the parents ‘old fashioned’ or ‘out of touch with the times’.
What some parents do not seem to realize is that one of the major reasons why their values are being eroded and replaced by the values and ways of the host society is that they spend little time with their children. In their determination to provide material comfort to their children and give them the things they never had when they themselves were growing up, they normally work long hours and some hold two jobs. This leaves them with very little time to spend with the children, to understand their needs and problems, to guide and to instill in them an appreciation for the cultural values and traditions which have been in the family for generations.
The strict ways of some parents stem, quite often, from peer pressure and from fear of the harm their children may be exposed to when frequenting certain places, keeping undesirable company, or staying out late at night.
There is more leniency towards the behaviour of young men. It is felt they are better equipped to fend for themselves, and there is a traditional double standard attitude regarding the role of males and females. Young ladies are considered to be more vulnerable, therefore in greater need of protection. The family honour can be seriously damaged by the improper behaviour of one of its female members.
Since the 1974 revolution, Portugal’s society has undergone significant changes. However, the values and traditions in the immigrant community appear to remain frozen in time. Today there are still some customs and behavioural expectations that we call Portuguese but which are no longer evident in Portugal, except in a few rural areas.
In addition to the generational gap, the immigrant family has to deal with cultural and value differences.
The children are challenged to strike a balance between the values of the home and those of the school environment. They struggle with the need to please their parents and their own need to belong and to feel a part of society. Most cope fairly well but others, in ever increasing numbers, reject, even if only for a while, the home values and plunge unprepared into an environment which often takes advantage of their naivety or desire to be accepted.
Nearly forty per cent of the parents contacted felt the Canadian society deprives them of their parental role. Some complained that in Canada only the children seem to have rights while parents have only obligations and are not allowed to exercise the required control over their offspring for their own good and a proper upbringing.
Few appear to realize the influence they could exercise in changing the attitudes of society if enough parents from communities with similar concerns started demanding that their rights and values be taken into consideration when dealing with matters concerning the well-being and integrity of the family.
During hard economic times many families suffer due to factors beyond their control. Having a closely knit family can be a great resource. In rural Portugal, families depended on each other in times of hardship. Extensive networks of close relations existed in some areas and translated into a sense of communal reponsibility.
THE PLACE OF WORK
Most of the first generation members of the community continue to work in the construction and service industries. In this type of employment it is not uncommon to find groups of workers who speak the same language and tend to associate with each other.
The lack of interaction with English speaking co-workers, except when out of necessity, diminishes the opportunities to learn and practice the use of English. We still find many members of the community who have been here for over 20 years but have very limited knowledge of English because they have worked and socialized mainly in a Portuguese speaking environment.
According to the employers interviewed, Portuguese are considered to be hardworking individuals. They take pride in the work they do, are prepared to work long hours even under difficult conditions, are respectful to their superiors and, in general, have a strong desire to please. Generally, they seem to appreciate the opportunities this land offers them and the remuneration paid for physical labour.
Generally, they join unions when they feel they have to. Some indicated that they felt torn between loyalty to their employers and the need for organized labour. Close to half of those contacted, most of them in the construction industry, stated they are not familiar with their rights as workers. Several expressed fear of losing their jobs, being laid off earlier or not being recalled if they started asking too many questions. As one said, “Nobody likes trouble makers”.
There are members of the community in almost every profession or occupation. However, the number of professionals is still low in certain fields and nonexistent in others. For example, when this profile was written, no Portuguese-speaking psychiatrist, chiropractor or certified accountant could be found in Winnipeg.
THE COMMUNITY
In the June 8th, 1992 issue of Marketing, the Manitoba population of Portuguese origin is shown as 19,500, while the 1991 Census figures show only 9,530 Manitobans claiming Portuguese origin (8,430 in the 1986 census). Of these, an estimated 300 reside in the City of Thompson, a few are known to be working in northern Manitoba, and the rest live in Winnipeg.
No general census has ever been conducted by the community. The Portuguese Honourary Consulate estimates the size of the community as being between 20,000 and 21,000, based on the number of people registered there. Eighty percent of those interviewed estimated the size of the community as being between 15,000 and 20,000 (without any data to support such an assumption).
Several reasons are cited for the difference between the census figures and the community’s estimates. These range from some not wanting to be identified with the country or culture of origin, as they feel they are Canadian and nothing else, to the few who remain in the country illegally not wanting to risk being traced. Another factor often mentioned is the 20% sampling method in the census, which does not reflect the high concentration of people from the same ethnocultural background in certain neighbourhoods.
Who is a member of the community? Some feel that all those who were born in Portugal or are of Portuguese descent are members. Others argue that only those who identify themselves as part of the community should be considered so. Then there are those who are part of one or more community organizations and others who do not interact at the community level at all.
ORGANIZATIONS
The Portuguese Church
The vast majority of Portuguese are Roman Catholics. There are also members of the community active in the Pentecostal Assembly and others who are Jehovah Witnesses. The church continues to play a very special role in the life of the community. Most baptisms, first communions, confirmations, weddings and funerals take place in the Immaculate Conception Church, also known as the Portuguese Church, located in the Point Douglas area. Many social events are connected to the celebration of religious festivities.
Church attendance is high. At Immaculate Conception, close to three thousand people attend mass each Sunday, while many others go to churches in their neighbourhoods. At Immaculate Conception, daily mass is celebrated in Portuguese. On the weekend there are three services in Portuguese, two bilingual for children and one in English. Over 800 children attend Sunday school.
The Church complex , built in 1979 and 1980, is comprised of a large sanctuary, which holds over one thousand people, two assembly halls, the rectory, several meeting rooms and other facilities. The philharmonic Banda Lira de Fatima founded in 1973, uses the church facilities for practices and social events.
Several brotherhoods such as Espirito Santo, Santissima Trindade, Imperio das Criancas, Imperio de Sao Pedro, Comissao do Santo Cristo, The Knights of Columbus, and others operate from the church. There is also a youth group as well as several prayer groups.
The Portuguese Association / Cultural Centre
The Portuguese Association of Manitoba Inc. remains the community’s largest social-cultural organization. In May of 1993, it had a membership of 535 families. It was created on March 3, 1966, to bring together the community in order to preserve and promote the Portuguese language and culture, to provide assistance to newcomers and other community members and also to organize recreational and sporting activities.
The Association built and operates a Centre located on Young Street at Notre Dame Avenue, with a current value of 2 million dollars. With floor space of over 22,000 square feet, it is comprised of two halls, the largest with a spacious and modern stage, several meeting rooms and administration offices, a library, a modern kitchen as well as other facilities.
The organization runs a heritage language school, provides ESL classes and music instruction. It has four folk dancing groups with over 100 participants, a youth group, a women’s group and a soccer team.
Since its inception, the Association has provided a wide range of assistance to the members of the community. It is still perceived by many as the voice of the community on cultural, educational and social issues.
The Portuguese Association of Manitoba has operated Folklorama’s Pavilion of Portugal since 1972.
The “Casa do Minho” Portuguese Centre
In 1974, the Casa do Minho Portuguese Centre was founded. It was incorporated in 1986, the year in which it acquired its own building located at the corner of William and Arlington.
The organization has a membership of 180 families. It promotes cultural, social and sporting activities designed to preserve and promote the Portuguese culture and traditions. It has four folk dance groups, offers cooking lessons and exercise classes, and organizes socials, youth programs, activities for children and a variety of other events.
Casa do Minho has operated Folklorama’s Casa do Minho Portuguese pavilion since 1983.
The Azorean Cultural Centre
In the fall of 1992, a group of people from the Islands, mainly the Azores, formed an organization which aims to focus on the culture, traditions and values of the Islands. This organization ” 0 Centro Cultural Açoriano ” has purchased its own building on Isabel Street. It has organized several cultural and recreational events and has formed a dancing group.
The Philharmonica “Banda Lira de Fátima”
Bandas de Música (Bands) are groups of musicians, who play upon wind and repercussion instruments. They are also known as Filarmónicas. They are very popular in rural Portugal, particularly in the Azores.
In 1973, the Banda Lira de Fátima was founded. It continues to perform several times a year at community events such as the festivities in honour of the Holy Spirit, the feast of Our Lady of Fatima, Festas de Santo Cristo and others. The Band marches in the processions and gives concerts at social gatherings. It is one of the most cherished traditions in the community.
Young men and women attend music classes and then learn to play one or more of the traditional instruments which make up the band. Young and old come together to practice and perform. This is one of the best examples of the community’s efforts to preserve a cultural tradition by passing it on from one generation to the next.
Folk Groups
In addition to the dancing groups which are part of the Portuguese Association, Casa do Minho and Centro Cultural Açoreano, as of the spring of 1993, there were three other folk dance groups:
GRUPO DOS ILHÉUS, which performs the traditional dances of Madeira Island, SAUDADES DE SANTA MARIA, which performs dances from Santa Maria Island, and CARAVANA AÇORIANA, which performs dances from all the Azores Islands
The Portuguese Business Community
In 1990, a group of business people from the community formed an association devoted to sharing expertise and acquiring knowledge on issues related to business and professional development.
The organization holds breakfast meetings, workshops and recreational events, such as golf tournaments, and an annual gala dinner. It is a founding member of the Portuguese Non-Profit Housing Corporation and awards bursaries to students.
The Portuguese Non-Profit Housing Corporation
The Portuguese business community, realizing the need for low cost housing for an increasing senior citizens population, looked into the possibility of meeting this need through a non-profit housing project. It soon became evident that such an undertaking would have better chances of obtaining the necessary available funding if it involved greater community participation.
The Church, the Portuguese Association and Casa do Minho were invited to join the Portuguese Business Community in the project. They formed the Portuguese Non-Profit Housing Corporation, obtained approval for its housing proposal and is engaged in fund raising activities.
Soccer Clubs
Soccer is Portugal’s national sport. Benfica, Sporting and Porto are the major soccer clubs. Some games attract thousands of fans and the whole country takes special interest in the results.
The most important soccer games are broadcast via satellite. Men gather at the Association or one of the clubs in order to watch the game and cheer their favourite team.
In Winnipeg there are two teams, the Luso Canadian Soccer Club and the Portuguese Soccer Club, a division of the Association. In the past there were several others, such as Micaelense and Boa Vista.
Inactive Organizations
There were other organizations and groups which ceased to exist or which are currently inactive:
The Association of Parents for the Promotion of Portuguese in Manitoba; The Association of Teachers of Portuguese; The Association of Portuguese University Students; O Comite Democratico; The Portuguese Women’s League; and O Conselho das Comunidades Portuguesas.
National Organization
On March 5, 1993, in Ottawa, at a meeting of representatives of organizations and other individuals from coast to coast, the Portuguese Canadian National Congress – Congresso Nacional Luso Canadiano – was formed. In the past, there were attempts made to form a similar organization. It is hoped that this one will succeed in creating a network of contacts for the thousands of Portuguese Canadians spread throughout this vast land.
ANNUAL EVENTS
Carnaval/Carnival
During the two Sundays which precede the commencement of Lent and, particularly on Shrove Tuesday, Carnival celebrations take place in the villages, towns and cities of Portugal. There are significant differences in the way this event is celebrated but dancing and the wearing of masks and colourful elaborate costumes predominate.
In Winnipeg, there is a Carnival ball during which prizes for the most original masks and or costumes are awarded.
Pascoa/Easter
Starting with Palm Sunday, the community celebrates the Passion, Death and Resurrection of Christ by participating in various religious services throughout Holy Week. Each family takes home a blessed palm and a vial with holy water, which are kept, with reverence, in an appropriate place in the house.
At three in the afternoon on Good Friday, the church is filled with families from all over the city who come to hear the narration of the Passion of Christ and venerate the Cross. With most wearing dark clothes, it creates a sombre atmosphere in the temple.
On Saturday night, popularly known as Sabado de Aleluia (Aleluia Saturday), there are special ceremonies which include the blessing of the fire and water.
On Easter Sunday, at the Casa do Minho Centre, following a tradition from Northern Portugal, a cross decorated with flowers is blessed and carried in procession. A dinner follows to which the parish priests are always invited.
On April 25, 1974, a group of young Portuguese officers, dissatisfied with the regime which was spending over 40% of the country’s resources to support the guerrilla war in the African colonies, staged a coup. This ended forty years of political restrictions and paved the way for General Antonio de Spinola to lead the country out of an authoritarian regime.
The 25th of April came to be known as Dia da Liberdade (Freedom Day) and the coup as ‘the Revolution of the Carnations’. At day break, when the people learned of the successful coup, they placed red carnations in the mouths of the soldiers’ guns to signal their approval of the action taken.
In Portugal, and in the communities throughout the world, this day continues to be remembered and celebrated as the dawn of Portugal’s modern era.
Santo Cristo / Holy Christ
On the fifth Sunday after Easter, on the Island of Sao Miguel in the Azores, people from all the Islands, the Mainland, as well as immigrants mainly from the United States and Canada, join in a procession in honour of Senhor Santo Cristo dos Milagres ( Our Lord, the Holy Christ of the Miracles).
A statue of the Ecce Homo, which is venerated in the convent of Esperanga in the City of Ponta Delgada, is carried through the streets which are covered with flower petals and greenery. Thousands of men and women, some of them on their knees or carrying large candles, follow the statue, while brass bands play and people pray.
These festivities and procession were introduced in Winnipeg in 1992. They attracted a large number of people since more than half of the community is from the Island of Sao Miguel.
Espírito Santo / The Holy Spirit
In the Azores, the devotion to the third person of the Holy Trinity, known as “0 Divino Espírito Santo”, is manifested through festivities called “Impérios” (Empires). Each Island has its special way of celebrating but the predominant practice is to give free food and drink to all who participate.
On the Island of Santa Maria, the first one to be settled in the fifteenth century, the head of the family who promised to hold an “Império” is called “the Emperor”. Three minstrels, called foliões, one carrying the flag of the Holy Spirit, the other a pair of cymbals and the third, a small drum, sing improvised verses referring to the scriptures or honouring the emperor, his court and guests.
In Sao Miguel, young women wearing long white dresses and colourful capes carry the crown of the Holy Spirit on a silver platter in the processions which follow through the streets of the towns and villages.
In Terceira, fresh milk is distributed along with a slice of bread to all the participants on Pentecost Sunday.
In Winnipeg, starting on Pentecost Sunday, four groups hold celebrations in honour of the Holy Ghost, which may incorporate these and other traditions. After the high Mass, the presiding priest blesses the silver crowns, which are held over the heads of children.
The children, wearing their first communion or confirmation white dresses or suits, with others dressed as winged angels or popular saints, and representatives of the community organizations, go in procession through the streets surrounding the church, while the Banda Lira de Fatima plays the traditional ” Hino do Espírito Santo ” ( Hymn to the Holy Ghost ) and other religious music.
In the evening of each of the three days, starting on Friday, the philharmonic and amateur singers have a drink, taste traditional food, and socialize with friends and relatives.
Dia de Portugal/Portugal Day
June 10th has been officially designated as the Day of Portugal, of Camoes and of the Communities. It is the anniversary of the death of Luiz Vaz de Camoes, Portugal’s prince of poets, author of the Lusiads, the national classic epic. June the 10th used to be called “0 Dia da Raça” (the day of the Portuguese race). For several years now, wherever Portuguese live and wherever there are Portuguese communities, special activities have been taking place to commemorate this day, the Day of Portugal.
The Winnipeg Portuguese community also celebrates by declaring the week in which the 10th of June falls “A Semana de Portugal” (Portugal’s week). The community organizations cooperatively organize socio-cultural activities to mark this special occasion.
Santo António/Saint Anthony
Fernando Bulhões was a priest, born and educated in Lisbon, who took the name of Anthony when he joined the Franciscan order. He became a renowned preacher. When he died in Padua on June 13, 1228 at the age of 33, he was revered as a saint. Within a year he was canonized and later named a Doctor of the Church.
Claimed and venerated as Saint Anthony of Padua by the Italians and as Saint Anthony of Lisbon by the Portuguese, he has become one of the most popular saints of the Catholic world.
In Lisbon, on the 13th of June, the whole city comes alive with music, marches, mass weddings, processions, flowers, arches and balloons and fireworks to celebrate this most beloved native son.
In Winnipeg, the Portuguese Association of Manitoba has undertaken for years to organize “A Festa de Santo António” (the Feast in honour of Saint Anthony) with a soccer tournament and a mass in the cultural centre, a brief procession, cultural entertainment and traditional socializing.
Nossa Senhora de Fátima/Our Lady of Fatima
Three young shepherds from Cova da Iria in Central Portugal claimed that on May 13, 1917 and several times afterwards until October 13, they were visited by the Virgin Mary with messages from her Son.
Belief in the apparitions spread rapidly. Thousands of pilgrims, continuing to this day, have gathered at the site where a shrine has been built to pray and venerate our Lady of Fatima, as the Virgin Mary came to be known.
Wherever the Portuguese immigrate to, the devotion to Nossa Senhora de Fátima goes with them. In Winnipeg, each June, the Feast in honour of our Lady of Fatima is held at the Portuguese church. A candle procession in the late afternoon, followed by an outdoor mass, attracts many faithful, not only from the Portuguese community but also from other parishes in the city.
Folklorama
Since 1972, the Portuguese Association of Manitoba has participated in Folklorama by sponsoring the Pavilion of Portugal, and since 1983, the Casa do Minho Centre has sponsored the Casa do Minho Portuguese Pavilion.
The emphasis has been on culture. Each year elaborate cultural displays are set up to give visitors a glimpse of the diverse and rich culture of Portugal. The entertainment has focused on the folkloric and musical traditions of various regions of the country. The food has included traditional fish and meat dishes also from different parts of Portugal.
Sao Martinho/Saint Martin
On November the 11th, Portugal, as well as other European countries, celebrate Saint Martin’s Day. What is known in North America as ‘Indian Summer’ is called ‘Saint Martin’s Summer’ by the Portuguese.
“No dia de São Martinho vai à adega e prova o vinho” (On Saint Martin’s day go to the cellar and taste your wine) reads an ancient Portuguese saying. On this day, new wine and roasted chestnuts abound in a Portuguese home.
In Winnipeg, at least one formal social dance is organized for Saint Martin’s Day. It is customary for those who made wine at the end of summer to bring a sample for the traditional wine tasting contest.
December 1/Independence Day
One of Portugal’s main preoccupations since it became a nation was the ever present threat of one day being taken over by neighbouring Spain. The death of young King Sebastião, in an ill-advised military campaign in Northern Africa, set the stage for such an outcome.
In 1580, the Portuguese crown went to Filipe of Spain, considered the legitimate heir to the throne. Attempts to acclaim D. António, Prior do Crato, as king failed. For several years the government and the currency remained Portuguese but increasing domination by Spain led to discontent and ended in revolt. In the morn of December 1st, 1640, the Duque of Braganza was acclaimed as King D. Joao IV.
Known as “Restoration Day”, the first of December is still a national holiday in Portugal. Some communities still recognize and celebrate the event.
Natal/Christmas
Natal, in some regions of Portugal, is simply called a Festa (the Feast). It is considered the major celebration of the year. The traditional greeting equivalent to Merry Christmas is “Boas Festas”, which literally means Good Festivities since it also refers to the New Year’s celebrations.
Families come from far and wide to be together in the Noite da Consoada. A cod dish with grelos is the traditional meal consumed before midnight mass near the hearth where a log burns.
Each family used to set up a presépio (nativity set) in their home. In Canada, and even now in Portugal, the tree has become the most popular Christmas decoration.
There are many families who carry on the tradition of the presépio which is usually set near or underneath the tree, a clear indication of the blending of cultural traditions.
The Missa do Galo (Midnight Mass) is the most important celebration of Christmas. Young and old gather in the church to take part in a service steeped in tradition. Ancient carols are sung, bells ring, a statue of the Baby Jesus is presented to be kissed by everyone, and when mass is over, everyone seeks friends and family to wish them Boas Festas and invite them to visit during the holidays.
Passagem do Ano/New Year’s Eve
The Passagem do Ano celebrations in the Portuguese community are similar to those held in the community at large. Most organizations hold a dance, which may be preceded by dinner. At midnight there is the usual countdown, followed by hugs and kisses to family and friends and those nearby. The music goes on until the wee hours of the morning.
From a religious stand point, there is a Thanksgiving Mass and special prayers at Immaculate Conception Church. The Te Deum, a traditional hymn of praise to the Lord, is usually sung.
COMMUNITY FACILITIES
The Portuguese Cultural Centre, owned and operated by the Portuguese Association of Manitoba, has two halls. The largest one has a seating capacity of 522, a large stage, a modern sound system and a serving kitchen. The other, in the lower level, holds 166 people. Both meet the Liquor Control Commission (L.C.C.) requirements for dispensing alcoholic beverages.
Both halls are available for renting when the organization does not require them for its programming. Non-profit community organizations may be entitled to a discount, depending on the nature of the activity. Meeting rooms can also be accessed by other community groups.
The Church complex at 181 Austin Street North also has two halls with an adjacent parking lot. The Flahif Hall has a seating capacity of 514, a stage and a kitchen. The Fitzgerald Hall holds 385 persons. Both meet L.C.C. requirements and are available for renting.
Casa do Minho at 883 William Avenue has one hall with a capacity of 150, which is also available for renting. It has kitchen facilities and a smaller hall or large meeting room in the upper level.
The facilities of the Azorean Cultural Centre, at 174 Isabel Street, hold 110 to 120 persons but, so far, they have mainly been made available to members only.
Services in Portuguese
In addition to the community organizations, most of which do their transactions and offer services in Portuguese, there are some businesses, institutions and government agencies which also provide some services in the language of the community.
The most noticeable are the banks, particularly the Royal Bank of Canada and the Toronto Dominion Bank, which have branches located in the heart of the community that have staff fluent in Portuguese.
Some other businesses, such as car dealerships, supermarkets, insurance companies, etc., aware of the potential for additional customers, hire employees who speak Portuguese and advertise the fact.
Several members of the community act as translators or interpreters for government agencies and departments, law firms, Autopac and the Worker’s Compensation Board, either directly or through the Language Bank at the International Centre. Some documents can be translated, for a fee, at the Consulate of Portugal offices.
The Portuguese Association and other community organizations are sometimes approached to provide interpretation, particularly in emergency situations.
Due to a higher than average illiteracy rate and the low level of education of a significant part of the community, learning English is not always easy. Some members of the community have never become fluent in either of the official languages.
Achievements
The success of a community can only be measured by analyzing its achievements in the various fields. Most Portuguese came to Canada to improve their standard of living. In most cases, this goal has been achieved.
Most have a job and own a house. They are, in general, in a position to help their children get an education. Many visit Portugal from time to time.
Some of the values and customs they brought to this country have been lost due to exposure to other schools of thought, a more cosmopolitan way of life, a consumerist society and a faster pace. The Portugal they knew has also gone through radical and rapid changes but what most remember is the way things used to be.
The building of the new church (Immaculate Conception) and of the Portuguese Cultural Centre are two of the most obvious community achievements. Another often mentioned is the degree to which the community has remained fairly united around one church and the associations. The presence of a priest and an honourary consul, neither from either the islands or the mainland, may have helped to keep the community together.
Regionalism
It is common in any Portuguese immigrant community, mainly in North America, to notice divisions along regional lines. The islanders in Winnipeg, mainly Azoreans, tend to believe that in the past they were oppressed by the mainlanders, “continentais”, a way of personalizing the central government and its actions. However, most of the people who came here from the Mainland were economically disadvantaged and felt the same way towards Lisbon, the seat of government.
Some people from islands other than Sao Miguel, by far the largest and most populous, have similar feelings towards Micaelenses as do Azoreans towards Continentais. It is a “rural” versus “city” syndrome.
Portugal has only one language and no significant dialects. There are, however, accents peculiar to certain regions or islands. In Winnipeg, the most common and noticeable is the accent from some villages on the Island of Sao Miguel.
The acute “u” and some nasal sounds make the accent somewhat similar to French. Azoreans who do not have this type of accent are sometimes considered “Continentais”.
In some other cities, particularly in Toronto, the community is divided along regional lines. Even the people from the Azores have formed groups according to their island of origin.
As the community in Winnipeg was developing there was a concerted effort to try to keep the community united. For over two decades, there was only the Portuguese Association. Then the Casa do Minho Centre was formed. Minho is Portugal’s most northern province, very rich in history and folklore. Only a small percentage of members of the community are from the region. In 1992, the Azorean organization was created. Although both the Portuguese Association and Casa do Minho welcomed everyone, regardless of region of origin, and included characteristics of the islands in their programming, many did not have a sense of true belonging. The founding of the Azorean Cultural Centre appears to have filled this gap, since people who very seldom would frequent the Portuguese Association or Casa do Minho are now involved and supportive of the Azorean Centre. The reaction to the birth of the Azorean Centre was confirmation of a mature community which welcomes diversity but remains united.
SOCIETY
Attitude of the Community Towards Society
The Portuguese are intensely patriotic. Their love for the homeland – terra natal – is the subject of many poems, songs and conversations. When they leave for far away places, saudade (nostalgia) goes with them. Even though their absence may be an act of free will, they still feel a strong longing to return to the past, to the land of their birth, to the family and friends left behind. Their Fado (fate) is to leave but never forget the terra natal.
There is a poem which describes the feelings of many Portuguese immigrants towards their native land:
When I return, on that day, I will tell you all, my friend
But if death comes this way I want you to understand
That though I loved the land of my birth, until the end
A greater love made me stay.
Many, mostly those from the Mainland, came to Canada with the intention of returning home sooner or later. This passing through attitude prevents them from setting deep roots in the host country. They consider Canada just a place where there is work and an opportunity to save for the future. Those from Azores, even though they still long for the homeland, settle in much faster since few intend to return to the islands.
As the years pass, however, both groups end up staying. For those more intent on going back, the reasons for staying a while longer follow a certain pattern: first is the need to save a little more, then the completion of children’s education, followed by the desire to see them married before leaving them, then come the grandchildren and finally the attainment of retirement age. In this perpetual postponing, they end up remaining here.
It is difficult for the first generation, particularly because of their intentions to return, as well as language and cultural differences, to integrate into the mainstream society.
The younger ones, and certainly the children, do integrate fairly fast even though many continue to divide their time between the world of their parents and their own.
Some are quite involved in volunteer work both within and outside the community. The general expectation is that the community should come first. Being meaningfully involved in both can be quite a balancing act.
Discrimination
The Portuguese are not considered a visible minority but they are nonetheless a minority and, many times, treated as such.
The language barrier, the low level of education, the type of work most are engaged in and the lack of knowledge of their rights and of our system of government, lead to either overt or subtle discrimination.
There are programs designed to help visible minorities achieve equality. Because the Portuguese are not considered visible, they do not qualify for assistance.
Yet they are not part of the establishment.
They get jobs, but not necessarily promotions. They are welcomed as good workers and neighbours but are still treated as outsiders. Even among those who have totally assimilated themselves into the so-called mainstream, we find some who look down on newcomers or the less sophisticated or do not want to have anything to do with the community.
We find discrimination against the community and within the community. There is a need for more public awareness on the subject of discrimination, what is at the root of the problem, how it manifests itself, and what steps can be taken to eliminate it.
We find it in the way some policemen behave towards members of the community, particularly the young ones who have been in trouble with the law, and we found it in the perceived community’s attitude towards the police force, a suspicion based on experiences of the past, a past quite removed from the society we live in.
We find it in some teachers who assume that students from the community do not have what it takes to succeed academically and are directed towards industrial occupations or are labelled as slow learners and placed in special needs programs, when the real problem is lack of knowledge of English. We find it in parents from the community who assume that everything to do with the school is ill-intentioned and not for the well-being of the family.
We find it in some politicians and in some who aspire to political office when they assume that wide political support by the community can be achieved by getting on side a few so-called leaders. We find it also in a community who has the tendency to believe that all politicians are dishonest and only think of themselves in a community which, because of the past, is still rather reluctant to get involved in the political process and exercise their civic right to vote and seek political office.
Access to Government Services
The area of access to services by the Portuguese community is one of great concern. Many expressed the view that they are not getting a fair deal.
As taxpayers, they are contributing to services to which they have no access or which are insensitive to their specific needs.
They pay taxes which go to help universities few of their children frequent, for shelters their women need but very seldom use, for detox centres some of their members should be in but don’t go into, for much needed family counselling and the list could go on.
There are government departments and agencies which serve a large number of Portuguese speaking persons but still do not have, among the staff, any Portuguese speaking employees. All one has to do is take a look at the list of municipal, provincial and federal employees in Winnipeg to realize how few Portuguese names we encounter. They are certainly severely underrepresented in the civil service sector.
Those few Portuguese speaking government employees are not made promptly available when communication problems arise. The onus seems to still be on the client to bring an interpreter.
There is, as an example, a significant lack of consistency between departments. Some provide free translation services while others do not even try to assure that proper communication takes place.
A CULTURAL PROFILE
CULTURAL IDENTITY
“The Portuguese are intensely aware of their cultural identity but often find it difficult to define. It is summed up by one word: Portuguesismo. This refers to a complex of attitudes, customs, sensibilities, and values that make up the Portuguese lifestyle. Centered on the home for the most part, and extending from home to immediate relatives and close friends, it provides an attitude of mind.
Portuguesismo can, of course, be seen as something to do with language, literature and music; that is, it can be seen as a philosophical or artistic statement of ideas reflected in many aspects of life.” It has also been described as “uma maneira de estar no mundo” (a way of being in this world).
There are certain general characteristics, however, which help to define and identify the Portuguese. One of the most distinctive is their pride in the past, which some describe as almost an obsession. The past seems to be always present.
The nostalgic memories of a past full of glory, adventure, achievement and greatness, combined with a sense of fatalism, a sensitive nature, an affectionate personality and creative imagination result in a distinct and somewhat unique character, the Portuguese character.
Saudade
There is a word in Portuguese, Saudade, with no equivalent in the English language, which only a people such as the Portuguese would need in order to express their feelings.
Saudade describes a feeling of solitude, compounded by suffering and pleasure in suffering, a kind of fatalistic resignation found more in literature and in song than in action.
The immigrants constantly express their saudade for the homeland, the family and friends left behind and even for a way of life which was, in many cases, quite harsh. Many tend to remember only the good old days and thus speak of a past which never was quite like they make it to have been.
The Sea
With over 800 kilometers of coastline, the sea is another constant in the life of the Portuguese. It has been a source of food, an opportunity for the learning of the art of navigation, a challenge which held promise of other lands and people beyond the horizon, the route to unknown and remote parts of the globe, a separator of loved ones and a resting place for those who never returned.
O Mar, the sea, is celebrated in song, explored in drama, painted on azulejos (tiles) and canvas, carved on rock, engraved on stone, and seems to be impressed into the soul of the Portuguese.
They are known the world over as able seamen and adventurous discoverers. Vasco da Gama, Prince Henry the Navigator, and Ferdinand Magellan are only three, among many, who personify the intense relationship between the Portuguese and the sea.
Adaptability
The Portuguese are, by nature, polite and courteous to strangers. They aim to please and adapt well to new environments. They adapted to the invading Romans and Arabs, to the people and lands they came in contact with during the discoveries, to the whims of kings and changes of government and to the societies they emigrated to.
To do the best one can under the circumstances is the prevailing attitude.
Adapting is one of the predominant characteristics of the Portuguese but so is loyalty. Balancing the two is a challenge immigrants often encounter. Many Canadians of Portuguese origin are at a stage of adaptation that makes them appear neither Portuguese nor Canadian, but what they are attempting to do is to choose the best each culture has to offer and make as much use of it as possible.
There are those, particularly in and around Toronto, who continue to live in a totally Portuguese milieu, in communities not unlike islands surrounded by an English speaking sea. They find comfort working, socializing, and transacting business with people of the same linguistic and cultural background.
Who is a Portuguese?
The question, however, remains: Who is a Portuguese? The answer can be very simple or quite complex. In its simplest form, Portuguese is a native or inhabitant of Portugal. On the other hand, there are thousands who were not born in Portugal, have never set foot on Portuguese soil, do not speak the Portuguese language but call themselves Portuguese, because they identify themselves as such, based on their ancestry.
There are those who think of Portugal as a country with concrete boundaries and a specific population. There are others for whom Portugal is more than that. It is a world which includes citizens of many nations who, because of their heritage, consider themselves Portuguese.
Many Canadians do not realize the traces left throughout Portugal by the many invaders and settlers. “You don’t look Portuguese” is, therefore, a remark often made.
People in the north, with lighter features, show their Celtic ancestry while, in the south, African and Moorish influences are still noticeable. Today, in Portugal, one frequently meets locals of all races. They are as Portuguese as are the descendants of the kings and queens who ruled the land for eight hundred years, as are the sons and daughters of farmers who have toiled the soil for generations or as the offspring of the fishermen and navigators who braved the sea from time immemorial.
In spite of significant regional differences, great distances between the mainland and the islands, and extensive contacts with other cultures due to the discoveries and emigration, Portugal has remained united throughout the ages and her people are intensively nationalistic. Local rivalries persist but there are no linguistic, racial or religious conflicts.
In immigrant communities there are many divisions, mainly along regional lines. The Winnipeg community was considered the exception because for many years it remained united around one Association and one Church. The emergence of other cultural organizations in 1976 and in 1992 did not create deep or lasting divisions in the community. The creation of the Portuguese Non-Profit Housing Corporation in early 1992, by the Portuguese Business Community, the Immaculate Conception Parish, the Portuguese Association of Manitoba and the Casa do Minho Portuguese Centre, is concrete evidence of a community which is prepared to work together for a common cause.
There are a few who express the opinion that they are truly Canadian even though they continue to treasure, preserve and promote their Portuguese heritage. They espouse the view that Canadian culture is the sum total of all the cultures of the peoples of Canada. When they become Canadians, everything they have and are becomes Canadian with them.
The Family
To the Portuguese, family comes first. It is the foundation of their identity, since it is within the family environment that the major cultural characteristics are experienced, maintained and passed on from one generation to the other.
Most Portuguese Canadians, although living today in urban centers, came from rural areas, where large families were common and the extended family was a source of economic and emotional security. To this day there are close ties between family members, at home and abroad.
The Portuguese community in Manitoba has maintained the tradition of close family ties and of the extended family. It is still common practice for grown up children to live at home until they get married. Whenever possible, the seniors live in the home of one of their children or, at least, nearby.
In Portugal, particularly in a village setting, there was greater dependency on the family. Everyone learned how to earn a living from parents or close relatives. You either cultivated your own land, worked on someone else’s farm or practiced a trade needed in the area. If you became disabled or were affected by some other misfortune, you could always count on the family to come to the rescue. It was natural for the immigrant to miss his/her close knit family.
The desire to reconstruct this supportive environment was one of the main factors leading to family reunification. During the sixties and early seventies, many families came to Canada through the sponsorship program. This gave rise to the development of neighbourhoods with a predominance of Portuguese immigrants, as families and friends prefer to live close by.
The second generation tends to be more mobile. Many, however, opt to live in the same city as their parents but not necessarily in the same neighbourhood.
The desire, by the second and third generations, to be more independent from the extended family is only one of the many adjustments the community has undergone due to exposure to the customs and practices of the host society.
Family Roles
Traditional family roles are also changing. Father, mother, grandparents, children, and even godparents have specific roles in a traditional Portuguese family.
The Father: The father remains the head of the family even though women are becoming increasingly more assertive in their roles as partners in marriage, particularly in parenting. He is still considered the main wage earner and feels responsible for the family’s financial security.
Venturing into a new country and into an alien work environment was quite difficult for most immigrant men. In order to continue providing for their families, they worked long hours in harsh conditions and, in many cases, total cultural and social isolation.
Back in Portugal they could seek advice, and sometimes even help, from the extended family. Once they left for Canada, they were more or less on their own. Upon their shoulders rested the expectation of total success. Most emigrated to improve their financial situation and secure the future of their children. There was no room for failure.
Special respect for the father is expected. He is considered the guardian of family values. He is supposed to pass on these, as well as work skills, to his children. Many times, in order to save face, he pretends to be unaware of certain situations over which he can no longer exercise control.
Conflicts sometimes emerge between father and son due, in some cases, to the fact that many fathers, for reasons of work or emigration, were away while their sons were growing up. In these situations there appears to be a wider gap in the father-son relationship.
Men from mainland Portugal, due to lack of work close to home, were used to being away for extended periods of time. They had to learn how to look after themselves. Therefore, they are now more apt to know how to keep house than those from the islands.
The Mother: The mother is still considered the keeper of the home. The responsibility of looking after the household chores rests with her. Few first generation Portuguese Canadian men learned how to cook, wash clothes or look after the children. Some help with the dishes or the cleaning of the house but this was traditionally considered woman’s work.
The women of the islands rarely worked outside the home. They spent their time looking after the needs of the family. Any spare time was used doing crochet, embroidery or other crafts.
After their husbands emigrated, women who were left behind had to assume greater responsibilities. They had to manage finances, hire help to work the fields, do some of the work themselves and raise the children alone.
Most managed very well. When they joined their husbands later they were not willing to reverse to the way things were. They encountered support in the host society and became more and more assertive. However, there is still a number of women in the community who are dependent on their husbands or oldest children for such simple tasks as driving, banking and even shopping.
It is usually the immigrant mother who first develops a better understanding of the conflicting values their children have to face, the value system of the home and that of the school environment or society.
It is common for her to intercede or argue with the father on behalf of the children when they want to go out or stay out later than is normally acceptable. The father is the one more likely to try to stop changes.
Life in Canada, although we have a higher standard of living, is much harder for a woman than in Portugal. Here most hold a job during the day or evening and have the equivalent of another full time job at home. Most first generation immigrant women in the Portuguese community view this as part of their role as a woman and mother.
The Grandparents: The elders are an integral part of the family. Very few go into homes for seniors. They are, in many cases, the ones who look after the grandchildren while both parents work. They usually have more time and patience which enable them to pass onto the children their culture, particularly the language.
Many of the seniors came years ago as immigrants with the hope of returning to the native land after a few years of hard work. The years passed and they remained. Their children grew up and became a part of this society. Very few would consider going back to a country they hardly know. Most of the granchildren are Canadian born and will stay here. Families are torn between two countries and two cultures. Some seniors balance the situation by spending the summers in Portugal and the winters here with their families.
A few of the seniors are widows who were left alone in Portugal when their husbands died. All the children were either here or in another country. They came to be with their children or to look after the grandchildren.
The Children: Portuguese children are to be seen, heard, enjoyed, and sometimes bragged about. They have to endure wearing nice clothes on special occasions and for long periods of time in order to look well and demonstrate the affluence of the family. The child’s comfort, in many instances, is secondary.
In the Portuguese Manitoban community, they accompany their parents to most social functions. At community events, such as weddings and other festivities, they are seen running around and playing until quite late at night.
Some parents who work in the evenings in janitorial jobs take their young children along in order to be with them. The older ones usually lend a hand with lighter tasks. This is viewed as quite normal and desirable. It helps to keep the family together and instills in the young ones respect for work.
Some families are perplexed by the expectations of the Canadian society regarding the upbringing of children. Exposing them to social gatherings is part of the upbringing. Keeping them at your side is part of your responsibility as a parent.
Discipline is viewed as a way of demonstrating love. Parents care about the future of their children. As parents, they know better than anyone else what is good for their children in the long run.
Older children: Older children share with their parents the responsibilities of raising and educating younger siblings. They are expected to be good role models. Many leave school before completing secondary education in order to find work and thus help their parents raise the family.
In Canada, older children usually have a much stricter upbringing than younger ones. As time progresses, parents get more accustomed to the Canadian way, while children brought up in Canada, from a younger age, are more likely to expect greater freedom from the parents and to resist parental control.
It is still customary in some families to defer to the oldest son ‘the last word’ regarding family matters, particularly having to do with elderly parents. After the parents are deceased, it is incumbent on the oldest children to keep the family together through gatherings at Christmas or other special dates.
The Godparents: A special relationship is created between a child and his/her godparents. A similar bond is created between parents and godparents. Although the custom varies from region to region and island to island, the godparents are either brothers and sisters of the parents or very close friends of the couple. It is always an honour to be invited to be padrinho (godfather) or madrinha (godmother). This establishes a closer bond between families.
There is a term, with no equivalent in the English language, which describes the relationship between the parent and the godparent. Compadre, roughly translated, means co-father and comadre, co-mother. The intent of having godparents is to ensure that someone will look after the religious education of children in case of their parents untimely death.
The Extended Family: For the Portuguese, family includes uncles, aunts and cousins. When a man and a woman marry, a bond is usually created between their families. It is common to see the extended family get together at Christmas, christenings, weddings or funerals or on outings such as going to the beach, on picnics or festivities.
There is a strong feeling of responsibility for the welfare of one’s family. When a relative has difficulties, the others always find a way to help.
Women: It was not until 1968 that women in Portugal got to vote. Until 1974, a woman had very few rights. The husband, for example, became owner of all of his wife’s possessions when they got married and he had to give permission for her to take the children out of the country.
The 1976 constitution guarantees equal rights to women and men. There has been some improvement, particularly in urban centers. Traditional gender roles, however, are still quite common. Women, in general, have a lower level of education than men. In public life, male dominance still prevails.
TRADITIONS
Dating
In Portugal, a strong sense of tradition, together with a strict Roman Catholic morality and customs inherited from the Moors, led to the establishment of restrictive courtship practices.
Young women used to have little contact with the opposite sex and were expected to be very reserved in the presence of men. Their reputation and chances for a good marriage could be compromised if they did not do what was expected of them or if they went out unchaperoned.
Once a man decided to court a woman he would either give her an expressive glance at a casual meeting, make his intentions known through a mutual friend or family member, or simply wait for the appropriate chance to ask if she was promised to anyone.
Virginity was a very important factor. It was the wish of every young man to marry a woman who had never been with any other man. After all, he would argue, she was to be the mother of his children. An unmarried man who had several relationships before settling down was often viewed as someone who should not be trusted but not necessarily a bad catch, if he could be caught.
These basic cultural customs are no longer prevalent in Portugal. Today there is little difference between the Portuguese and the North American dating practices. In the immigrant communities, however, there is still a strong tendency to retain the traditions of yesterday. The Portuguese community in Winnipeg is no exception.
Many times dating is a cause of friction between parents and children. Most parents wish the children to follow the traditional ways of courtship and marriage.
Young men and women brought up in Canada were exposed to, and influenced by, the customs of a more open and permissive society and are less likely to adhere to the traditional ways of their parents.
For men, the situation is easier since they traditionally enjoyed much more freedom. The most common parental admonition is that they should not date girls from the community unless their intentions are honourable. They should marry someone from a good Portuguese family.
Ironically, a young man, looking for a good time and new experiences, starts dating outside the community. What happens when he falls in love and tells his parents whom he is planning to marry?
At first there is usually an attempt to dissuade him. If he persists then there is expressed disappointment but it is not long before the family goes all out to make the new member feel welcome.
Most children continue living at home until they either get married or go away to work or study. The young men generally live at home because the mothers cook and wash for them or simply because it is much cheaper since, in most cases, there is no charge for room and board. The young ladies’ reasons may vary as it is still not considered proper for a young woman to leave home before her wedding day. When she does the community is bound to think the worst of her regardless of how impeccable is her behaviour.
Friction over courtship practices have caused some to leave home earlier, particularly young women whose parents are unwilling to adapt or compromise. Rifts have been created which may last for years. The mother usually tries to remain in contact, even if she has to do so without her husband’s knowledge or consent.
Many young women nowadays are more independent and aggressive than they were even a decade ago. They are most likely to be the daughters of children of first generation immigrants who went through difficult times with their parents. The second generation, having gone through a difficult time, has a tendency to be more tolerant and understanding.
Traditionally, in Portugal, one married for life. One remained married whether or not one remained happy. Duty was more important. A woman, for example, was expected to close an eye to her husband’s infidelities provided he did not neglect the financial well-being of the family.
Since the man was in most cases the only wage earner, financially the wife depended totally on her husband. In immigrant communities most women work outside the home. Having an income of their own has helped them to become more assertive and independent. Second generation women usually seek a husband who wants a companion to share life with, not someone bent on holding onto the traditional roles.
Some women who went back home to marry after living in Canada for a few years encountered unique problems in their marriages back in Canada. They were already used to making decisions on their own. Their husbands, initially, had to depend on them for almost everything. As the husbands became acquainted with the new environment, started speaking the language and felt more secure, some tried to assume their perceived male right of being in charge of all family matters. This, naturally, lead to marriage conflicts.
Most second generation young people marry within the community but, once married, tend to live according to their preferences and not like their parents used to live.
Weddings are very special occasions, preceded by elaborate preparations. Socials to raise funds for the bride and groom are fairly common, as are showers for the bride.
Most weddings take place in the Portuguese church but the ceremonies are more in line with Canadian or North American traditions than with Portuguese ones.
Lingering Traditions
In Portugal, there are some traditions which linger on. We still see fishermen using boats with Phoenician prows. We encounter women carrying water in pitchers with oriental designs. We hear old folk songs at country fairs and broadcast on the radio. In Canada, most of these traditions are only observed in cultural displays or parades.
There are others, like wearing black as a sign of mourning, which are still observed here. One wears it for varying periods of time depending on the degree of kinship to the deceased.
Male Bonding
In Canada, it is also common for men from Portugal to visit in the pool hall or the tavern, more so during the winter. In the summer time they tend to cluster on the sidewalks. This habit stems from the habit they had as young men, of getting together to play soccer, enjoy a glass of wine in the tavern or go fishing.
Some male bonding took place after they arrived here in Canada between men who worked in the railway gangs and for construction companies, up north.
It is still common today for some to arrive home from a hard day at work, wash up, have supper and then go to the coffee shop for a chat with friends.
LANGUAGE
The official language of Portugal, including the autonomous regions of Azores and Madeira, as well as Macau at the gates of China, is Portuguese, a romance language, derived from Latin.
It is also the official language of Angola, Mozambique, The Cape Verde Islands, Guine-Bissau, Sao Tome e Principe and, in a somewhat modified form, of Brazil. It is spoken by over 170 million people throughout the globe, making it the seventh most spoken language in the world, after Chinese, English, Spanish, Hindi, Russian and Arabic.
Portuguese emerged as a language in the thirteenth century in the form of cancioneiros or songbooks. It was known for a while as the “Language of Poetry”. Some of the early kings, notably Sancho I and Dinis, wrote poetry and encouraged the use of Portuguese in their courts.
For a while poetry gave way to prose. The deeds of kings and the first discoveries were chronicled by the likes of Fernão Lopes.
Gil Vicente (1465-1537) wrote over forty plays and is considered the father of Portuguese drama.
It was, however, Luiz Vaz de Camões (1524-1580) who raised the Portuguese language to its greatest height. His epic poem, Os Lusíadas, in which he narrates Vasco da Gama’s historic sea voyage to India in 1497 is considered Portugal’s greatest literary masterpiece.
Still in the sixteenth century, the long sea voyages of the navigators and explorers and their encounters with exotic peoples and civilizations were the subject of many literary works in prose by writers such as Fernão Mendes Pinto.
In the seventeenth and eighteenth centuries, Manuel de Sousa Coutinho (Frei Luis de Sousa), Padre António Vieira (Sermons and Letters), Soror Mariana Alcoforado (Letters of a Portuguese Nun), and Manuel Maria Barbosa du Bocage were only a few of the numerous great literary figures.
Almeida Garrett (1800-1854) was the greatest Portuguese romantic writer of the nineteenth century. Alexandre Herculano excelled in romantic historical writing while Júlio Dinis created the so-called rural novel. Antero de Quental was an essayist and philosophical poet and Eça de Queiroz is considered Portugal’s greatest novelist.
The twentieth century produced, and continues to produce, great poets and writers such as Gomes Leal, António Nobre, Fernando Pessoa, José Regio, Vitorino Nemesio, Miguel Torga, Aquilino Ribeiro, Fernando Namora, Ferreira de Castro, Virgílio Teixeira, Natália Correia, José Saramago, Alia Jorge e João de Melo.
The above are only a few among many writers who lived and wrote mainly in Portugal. Other countries of Portuguese expression, particularly Brazil, also produced many excellent writers of verse and prose such as Machado de Assis, Drumond de Andrade, Eurico Veríssimo and Jorge Amado.
Due to a general low level of education, few immigrants are familiar with the works of Portugal’s literary geniuses. Everyone, however, seems to know about Camões and Os Lusíadas; most have heard of Bocage and his satirical verses, of Padre António Vieira and his sermons, of Eça de Queiroz and his novels, of Antero de Quental, his verses and tragic death, and of Fernando Pessoa and his work. Some have read the novels of Júlio Dinis and Almeida Garret and the popular poems by João de Deus.
Poetry, in the form of competitive improvisations, is quite popular among the immigrant population, particularly those from the Azores where “Cantigas ao Desafio” ( improvised versing contests ) are well attended events.
Passing on the Language
Most parents want their children to learn Portuguese but few provide them with an environment conducive to learning, maintaining and enhancing their knowledge of the language.
Some send their children to Portuguese School or enroll them in the Core program offered by Winnipeg School Division No. 1 or the after classes program of the Seven Oaks School Division. Others believe they will be able to learn enough at home with family members or with friends from the community. The reality, however, is quite different. Many parents have little time to speak with their children in Portuguese or even in English. Many are simply too busy.
Children spend most of their free time watching T.V. All of the programming, naturally, is in English. In the school, at home, and even at community events, the language of communication appears to be increasingly English.
Some parents feel insecure about their use of Portuguese because of a limited vocabulary or a regional accent. The lack of frequent interaction in Portuguese leads to hesitancy when one tries to use it. The appearance, in a new environment, of words never before used in the mother tongue, leads to the tendency to use what some are now referring to as “Portinglês”; Portuguese with some English vocabulary popularly transformed into Portuguese sounding words. The following is only a small sample of some Portinglês words frequently used.
| Portinglês | English | Portuguese |
| Draivar | To drive | Conduzir |
| Parcar | To Park | Estacionar |
| Friza | Freezer | Arca Frigorífica |
| Beisemento | Cellar | Cave |
| Cela | Cellar | Cave |
| Faitar | To Fight | Brigar |
MUSIC
Portuguese music is generally classified as Fado, Regional Folk Music, Classical and “Música Ligeira” (light or easy listening music).
FADO is the musical expression which best reveals the Portuguese character and feelings. It has become a national symbol.
Fado, which is sung at the accompaniment of a Portuguese guitar and one or two violas (six string guitars), roughly translated, means Fate, a yearning for the past, the distant land, a love for ever gone. It is the collective and spontaneous expression of all that is meant by saudade. It expresses the loving sadness and fatalism of the Portuguese soul.
Although of recent origin, legend has it that the Fado was born in 1578, at Alcazar-Quivir, in present day Morocco, where King Sebastian lost his life. Thousands of guitars lay on the battlefield beside the slain youth of Portugal. The passing wind stirred the strings and carried the sound to the land of Portugal where the women waited for their men to return. This sound was their farewell, a message of eternal love and untimely death.
Fado, most likely, originated on board ships during the long voyages when sailors, longing for their distant land and the loved ones left behind, expressed themselves in song. Once on the docks and taverns of old Lisbon, they would continue to sing with longing for the far away lands visited and the people they had encountered. Soon the women started expressing their own feelings through Fado. Maria Severe, in the 19th century, and Amália Rodrigues, today, stand out as the greatest fadistas (Fado singers) of all time. But still today, women, wrapped in black shawls, sing in the Fado houses of Lisbon.
In Coimbra, with one of the oldest universities in Europe, Fado, as a rule, sounds more like a romantic ballad. It is sung mainly by students, most of whom have not yet learned the true meaning of suffering.
Fado can also be light or satirical. It can be sung or simply “spoken” while the guitar provides the traditional accompaniment.
Folk music, songs, dances and costumes vary from region to region and from island to island. They are still the most popular and common way of expressing and maintaining an identity.
Philharmonic or brass bands abound throughout Portugal but in the Azores they are held in special esteem by the islanders.
FOLKLORE
Most villages and towns have their own “Ranchos”, the Portuguese word to describe groups of folk dancers. The costumes they wear, the music they play and the dances they perform are as varied as the people who inhabit the land. The origin of these cultural traditions and expressions can, in many instances, still be traced to various groups of settlers.
“Vira”, “chula” and “malhão” are typical of the northern region. Most costumes are colourful and the music lively.
In Miranda, in the province of Trás-os-Montes ( meaning “beyond the mountains” ) the “Dance dos Pauliteiros” is quite unique. This dance is a legacy from the Middle Ages and is performed by men bearing staves .
In Ribatejo, where bulls for the arenas are bred, The “Fandango” engages two or 4 young men, wearing the traditional costume of the “campino”, the Portuguese cowboy. It is a competitive exercise, involving complex tap dancing and the expert handling of staves.
In the Alentejo region the folk dances are slower and almost melancholic. However, farther south, in the Algarve, the “Corridinho” is performed at a fast and exciting pace.
In the Island of Madeira the “Bailinho ” requires the dancers to perform in a bent- forward position making this typical dance of the island quite different from those of the Mainland.
The dances of the Azores vary from island to island, but like those of the Alentejo they are generally slow and stately, reflecting the calmer character of the islanders.
ARTS AND CRAFTS
For centuries the Portuguese, through arts and crafts, have left their imprint on their surroundings. Many motifs and designs were inspired by nature, while others reflect the contacts made with other peoples and civilizations, particularly during the period of the discoveries.
The “azulejos” (glazed tiles) are of the Arab influence; gold filigree reveals Moroccan designs while Chinese motifs appear in embroidery and hand painted pottery. However, the heart motif remains the most popular of all.
Ceramics are one of the most popular and diverse expressions of Portuguese creativity. The shape and colour of the earthenware varies from region to region. The Rooster of Barcelos – “Gala de Barcelos” – surrounded by legends, has become a very popular piece of decorative art and can be seen in many Portuguese homes.
Embroidery is another widespread handicraft, particularly in the Islands of Madeira and the Azores. Young women, at a very early age, start learning needlework and embroidering their traditional dowries. In Madeira, women of all ages spend hours bent over linen fabric embroidering it with delicate and exquisite designs.
In a Portuguese Canadian home we invariably find arts and crafts brought from overseas or bought in variety shops which cater to the needs of the local community. Very little is produced locally but efforts are being made to pass on these traditions to the younger generations.
Some women in the community still engage in embroidering and other types of crafts. Many, however, hold jobs outside the home while remaining responsible for doing most of the housework. This leaves them very limited time for traditional crafts.
Young Portuguese Canadian women no longer follow their mothers’ tradition of embroidering their owns dowries. With a substantial improvement in their standard of living and purchasing power they either buy the traditional dowry pieces or obtain them as gifts through bridal showers.
CHURCH / RELIGION
Ninety seven per cent of all Portuguese are Roman Catholic. Since the dawn of nationhood and continuing to this day, religion has played a very significant role in the development of the country and in the lives of the people.
For the glory of God and under the symbol of the cross, the reconquest of the Iberian Peninsula was launched. Crusaders helped to defeat the Moors. Monks established abbeys in strategic locations and taught the cultivation of the land. The navigators, who opened up new sea routes and discovered unknown lands and peoples, were accompanied in their voyages by missionaries. While one sought to trade the other’s aim was to evangelize.
The choice of first names is influenced by the popularity of some saints. Maria is by far the most popular name. It may stand by itself as a woman’s first name or may be used with others in an infinite variety of combinations.
Devotion to the Virgin Mary is wide spread. Throughout the country there are numerous chapels, churches and sanctuaries dedicated to “Nossa Senhora” (Our Lady), under a myriad of invocations such as:
Our Lady of Fatima, due to the 1917 apparitions in Portugal; Immaculate Conception, patroness of the country; Our Lady of Health (Senhora da Saúde); Our Lady of the Rosary (Nossa Senhora do Rosário); Our Lady of Sorrows (Nossa Senhora das Dores); Virgin of the Agony (Senhora da Agonia).
Every village, town and city has a patron saint. The most popular are:
Santo António (Anthony of Lisbon); São João (John the Baptist); and São Pedro (the Apostle Peter). Their feasts fall during the month of June, on the 13th, 24th and 29th respectively.
In Portuguese immigrant communities religious celebrations and traditions are passed on from generation to generation. Once or twice a year, processions, some with thousands of faithful, young and old, move slowly along the streets of several Canadian cities. These expressions of faith offer quite a contrast to the noisy parades for which North America is famous.
For most Portuguese Roman Catholicism was all they were ever exposed to. In Canada they came in contact with people from a variety of creeds and beliefs. Very few have converted to other religions or denominations but there is a progressing decrease in church attendance and maintenance of religious belief and traditions.
PORTUGUESE CUISINE
The food of Portugal owes its distinctive style to an abundance of seafood and to the herbs and spices brought from the Far East and from the New World during the period of the discoveries. The regional diversity found in Portuguese cuisine is generally based on what the local soil produces.
The most commonly used ingredients in food preparation – such as olive oil, garlic, wine, pepper and a variety of herbs – give the fish and meat a special flavour which has come to be associated with Portuguese cooking.
For centuries, Portuguese fishermen have crossed the stormy Atlantic to fish for cod in the Grand Banks off Newfoundland. The salt-dried “bacalhau” is prepared in over three hundred and sixty five ways and has become the national dish.
The Portuguese, wherever they emigrate to, take with them a predilection for seafood and other traditional dishes. Fish markets and specialty stores are common in Portuguese Canadian communities. Even supermarkets, in areas with a significant clientele of Portuguese background, cater to their needs.
In addition to those in which codfish is used, some of the other best known and favourite dishes are: Caldo Verde, potato and kale broth with sausage, which originated in the northern region; Caldeirada, a fish and shellfish stew, popular along the coast; Sardinha Assada, sardines grilled on open charcoal fires, served with green salad and washed down with locally produced wine; Açorda”, bread soup, from the Alentejo region; Cozido à Portuguesa, boiled meats, chicken and vegetables; Canja, chicken soup with lemon and mint; Carne de Porco à Alentejana, marinated pork and clams, Alentejo style; Favas, Fava beans with spices, very popular in the Azores; Polvo Guisado, octopus stew with potatoes; and Alcatra, marinated roast beef, from Terceira Island.
Chouriço, home made smoked sausage; Rissóis de Camarão”, shrimp turnovers; and Pastéis de Bacalhau”, cod croquettes, are appetizers savoured in all regions and communities.
Pastéis de Nata, small puff pastry shells filled with custard and sprinkled with cinnamon, and Pudim Flan, an egg custard with a topping of caramel, are two of the better known Portuguese desserts.
Massa Sovada, Portuguese sweet egg bread; Malassadas, deep fried dough; Bolo Rei, a Christmas cake decorated with dried fruits; Bolo de Mel, a delicious honey cake from Madeira Island; and Figos Recheados, dried figs stuffed with almonds and chocolate, are some of the other favourite Portuguese food specialties.
On special occasions, such as baptisms, confirmations and weddings, the Portuguese ‘go all out’ to provide their families and guests with a sumptuous dinner. This usually consists of a four course meal, which starts with an appetizer, followed by soup, salad, fish fillets with rice, a meat dish ending with coffee and dessert. During the meal, white and red wines are served. A brandy or liqueur gives a final touch.
Late into the night, a snack is usually served consisting of pastéis de bacalhau, rissóis, fresh shrimp, grilled chicken, chouriço, favas, sweet rice, pudim flan and a wide assortment of cakes and pastries.
As Portuguese Canadian families become exposed to North American foods, they gradually start introducing some of them into their cooking. At special gatherings and festivities, however, traditional cooking continues to be favoured.
WINES OF PORTUGAL
Almost one quarter of the population of Portugal depends on wine production, one way or another. Many varieties of wine are produced in what is a relatively small country. Abundant sunshine and granite soils combine to give the wine a particular character. There are several zones designated as “Regiões Demarcadas” where certain types of wines are produced.
The wines of Portugal best known and appreciated throughout the world are Porto and Madeira. In North America, Mateus Rose, in its Portuguese guitar-shaped bottle, is quite popular. There are several others, however, of excellent quality which are lesser known but appreciated by wine connoisseurs the world over.
From Minho, in the north, comes the refreshing “green” wines. The mild, aromatic and velvety wines of Dão are produced around Viseu, in the interior, The Douro region, near Oporto, is famous for the port wines and also for the “rosés”.
The region of the Bairrada is known for its full-bodied and satisfying red wines and a natural sparkling white wine, while Carcavelos, Bucelas and Colares, close to Lisbon, produce excellent wines of unmistakable taste. Muscatel is an intriguing sweet wine from the Setúbal region.
In other regions of the country, such as in Ribatejo, Alentejo and Algarve, as well as in Madeira and the Azores, good table wines are also produced.
Port, either ruby, tawny or white, remains the most famous of all Portuguese wines. Madeira wine, produced exclusively on the Island of Madeira, has been well-known since Shakespearean times. It is mentioned in at least two of his plays. In colonial America, Madeira was a very fashionable wine but it has gradually lost its popularity on this side of the Atlantic.
In Portugal, a glass of wine, at meal time or enjoyed in the company of friends, has been a long and lasting tradition. There are no regulations limiting the sale or consumption of wine.
In Canada, as well as in the United States, Portuguese immigrants continue to make their own wine by purchasing or growing grapes. In late September and early October, trucks loaded with California grapes arrive in Winnipeg. Many Portuguese Manitobans, using traditional or newly adapted methods, produce the wine they need to consume in their homes and to share with family and friends.
On November 11th, St. Martin’s Day, it is traditional to taste the new wine. At the Portuguese Association of Manitoba a dance is held to commemorate this event. Wine makers from the community bring a sample to be entered in the wine tasting contest called “Prova do Vinho”.
SPORTS
Two types of sports predominate in Portugal: Futebol (Soccer) and Tourada (Bullfighting).
Young boys play “futebol” in the narrow streets and open fields. Men of all ages seem obsessed with this sport of sports. Most are ardent supporters of a favourite team, attend soccer games regularly and talk about them and their teams in bars, taverns, parks, at home and on the job.
Benfica, Sporting and F. C. Porto are the three major teams. Almost every Portuguese feels a special affinity with one of these. It is not unusual for friends to greet one another with “Viva o Benfica” or “Viva o Sporting”. Many good natured but boisterous arguments erupt in praise or defense of one’s team. Some futebol players have become household names. Eusébio is still a national figure.
In Canada there are several soccer teams made up of Portuguese Canadian players. Currently, in Manitoba, Luso Canadian and the Portuguese Association are the most active. Luso won the Manitoba Soccer Association Cup in 1992, representing Manitoba at the Canadian Men’s Senior Championship held in British Columbia.
The Portuguese Tourada (Bullfight) is quite different from the Spanish. The bullfighter, riding a well-trained stallion, enters the arena wearing an embroidered costume, styled according to seventeenth century tradition. With great skill he performs several maneuvers before plunging a “farpa” (dart) or “ferro” (shorter version) into the neck of the bull. This only wounds it superficially. In Portugal, out of respect for animals, the bull is never killed in the arena.
One of the most exciting aspects of a Portuguese Tourada is the “pega” (bull catching). A team of eight “forcados” (bull catchers) stand before the bull and, as it charges, grab it and wrestle it to the ground. The “pega” is certainly a thrilling and suspenseful sight.
There are many athletes involved in other sports. In track and field, Carlos Lopes gained world fame when he won the Men’s Marathon in Los Angeles in the 1984 Olympics. Rosa Mota, the 1988 Olympic gold medallist, remains one of the world’s best female marathon runners. Soccer, however, is the favourite sport of Portuguese Canadians.
COMMUNICATIONS
From the early days, the Portuguese community of Winnipeg sought to maintain communication with the old country and to establish channels of contact among its members and with other Portuguese communities throughout the country and the globe.
Letter writing, newspapers mailed from overseas and short wave radio were the first methods used to keep one informed about what was happening in the country they had left. Locally, church attendance on Sundays, visitations between families and friends, as well as contacts at work, were means of keeping in touch and of reducing the loneliness experienced in an alien environment.
The founding of the Portuguese Association and the arrival of a Portuguese-speaking priest in 1966 were important milestones in the establishment of regular contacts between members of the growing community.
In July of 1968 a weekly radio program, O Programa Português de Manitoba, produced by Cezilio de Almeida, and which continues to this day, brought the community even closer together.
The first newspaper in Portuguese, published in Manitoba (Winnipeg) was “O Mundial”, with Manuel Guerra as editor and proprietor. It started in May of 1972 and continued until August of 1976. The Mundial resumed publication in June of 1991 and remains the only newspaper in the Portuguese language being published in the province.
On July 15, 1979 the first Edition of the Portuguese Reporter appeared. A community initiative, started by Victor Clemente and Laura Simões, that continued until December of 1984, when the 31st edition was published.
The Immaculate Conception Parish, the Portuguese Association of Manitoba and the Casa do Minho Portuguese Centre, through their bulletins and newsletters, remain important channels of communication.
Transmission by satellite of programs from Lisbon and the Azores have brought the community in close contact with the Portuguese-speaking world.
PRIVACY
One of the issues when dealing with ethnocultural communities, is the individual’s need for privacy. Members of closely-knit groups frequently see their privacy invaded simply because they know one another.
This occurs when friends or acquaintances are needed to provide interpreting services. Certain subjects are too intimate or too private to be talked about in the presence of an individual we know or socialize with. Some people may prefer someone totally unknown while others will accept only certain interpreters.
A few members of the Portuguese community said they would be reluctant to make their problems or family issues known to health providers and other care givers from the community. Even though professional ethics prevail, some clients seem to be afraid such information would become public knowledge.
EDUCATION PROFILE
The Portuguese Canadian Community is primarily a first generation community displaying one of the highest levels of illiteracy among the ethnocultural groups in Canada.
Of first generation Portuguese Canadians, over 30% of males are functionally illiterate, and 37% of females are unable to read or write. Portuguese Canadians are one third as likely to have any university education, in comparison to the population at large.
Although there are some Portuguese Canadians who have university degrees, the majority, particularly among the first generation, lack high school education. A significant number of men and women are functionally illiterate.
The inability of most to obtain more than just an elementary education , in Portugal, is the main factor which led to such a low level of education among one of Canada’s largest ethnic groups.
As the economic and social status of a community depend, in great part, on the level of education of its members, this is an issue of great concern and importance to the Portuguese community and is likely to remain a priority in the years to come.
EDUCATION IN PORTUGAL
Portugal has had a universal education system for close to a century. Until the eighteenth century the church was mainly responsible for education. When the Marquis of Pombal served as Prime Minister under King D. Jose I, he attributed many of the nation’s intellectual deficiencies to the restrictive educational programs of the Jesuits. He set about to expel the Order and reform the education system, although it remained mainly a privilege of the nobility and of the well-to-do.
Since 1911, primary education has been obligatory in Portugal. It was not until the 1920’s that further reforms started benefiting female students in a society that had been, for a long time, male oriented.
Compulsory schooling, provided free of charge by the state, consisted of only four years of basic education until 1972, when it was increased to six years. In 1987 this was further increased to a total of nine years.
“Few labourers or artisan families could afford to send their children to more than the free schooling provided by the state; and while the seminaries provided some opportunities, as a general rule, working class children were not expected to go to school after the age of 12, but to contribute to the family economy instead.7
7 ANDERSON, G. M. & HIGGS, D. (1976). A Future to Inherit: the Portuguese Communities of Canada, Toronto: McClelland and Stewart.
Most of the immigrants who came to Canada from Portugal in the last four decades belonged to the working class. Very few had more than just elementary education. Those with secondary and post secondary education, who left the country for economic or political reasons, went mainly to the African colonies or to Brazil.
During the Salazar years’ some efforts were made to improve the education system and make it more accessible to everyone. There remained many deficiencies, however, such as providing only four years of free schooling as well as noticeable political interference. Textbooks and other teaching materials had to receive government approval, a practice viewed by many as censorship.
Since the 1974 revolution there has been significant changes in the education system. Most of the first generation Portuguese Canadians left in the late fifties, the sixties and the early seventies. For them, these much needed changes came too late. The effects of this lack of educational opportunities are still being felt today, not only among the first, but also the second generation of Portuguese Canadians.
Dr. Antonio Oliveira Salazar (1889-1970) was Prime Minister of Portugal from 1932 until 1968. Viewed by some as a dictator and by others as an able statesman, he got the country’s finances under control, improved the administration and kept Portugal out of World War II, while using total censorship and a state security police (the PIDE) known to have used torture and terror against political opponents of the regime.
The ability and desire of the first generation to learn a new language and thus become better integrated into the host society were severely hampered by the low level of education. Their potential involvement in the small business sector was hindered by the same factor. Many became stuck in jobs requiring only manual labour because of their inability to communicate well, read or write. The second generation, naturally, did not have a well-educated supporting home environment or sufficient community role models to inspire them.
Furthermore, retraining opportunities currently available to workers displaced by a changing economy and rehabilitation programs for injured workers are out of reach for many of the first generation Portuguese Canadians. Their limited education and lack of language skills are obstacles which make retraining and rehabilitation extremely difficult if not impossible.
THE PORTUGUESE EDUCATION SYSTEM TODAY
Education in Portugal is the responsibility of the central government under a Ministry of Education. The current education system consists of:
Kindergarten (Jardim Infantil) intended to develop the child’s creative capacities. It extends from ages 3 to 5.
Primary Education consists of four years of basic learning.
Preparatory Education covers two additional years of preparation for secondary school.
Secondary Education is made up of three years of general secondary schooling with the option of continuing for another three years. The final year focuses on orientation towards vocational or academic study. The first three years of secondary education are free of charge, after which there are fees for attendance.
Technical Professional Education starts after the ninth year of compulsory schooling and consists of three years for a technical-professional education and 1 year plus six months of on the job training for studies leading to a profession.
Higher Education includes all universities and polytechnical institutes.
Universities offer two types of Bachelor’s degrees – the Bacharelato, a three year course, and the Licenciatura, a five year course, as well as Masters and Doctorate degrees.
There are eighteen universities in Portugal. The University of Coimbra is the oldest in the country and one of the oldest in Europe.
LITERACY IN PORTUGAL
In Portugal, the literacy rate today is 83 percent. It is still one of the lowest in Europe, due to a low literacy rate in rural areas. Although school is now compulsory between the ages of six and fourteen, as many as 20% of the children of school age do not attend school or leave within six years. 45% leave before the end of the ninth year and another 22% leave school after completing the nine years.
The conditions in Portugal were worse in the recent past than they are today. In 1940, the illiteracy rate was 55%; in 1950 it was 45%; in 1960, 38%; and in 1970, 25.8%. By 1981 it had dropped to 20.6 percent.
The majority of the Portuguese who emigrated to Canada came as unskilled labourers from rural areas. Most had only three or four years of formal education. They started school at age seven and finished by the time they were only 10 or 11. It was customary for children to enter the labour force at such an early age. They worked on the farms or learned a trade.
Their ability to perform physical labour was the best they had to offer and what Canada needed. Education was not an issue for unskilled labourers for Canadian farms and the railways. It remained a non-issue during the family sponsorship phase, when thousands of families came to Canada from the rural areas of Portugal where educational opportunities were rather scarce.
Men were the first to come, with the intention of returning one day with enough savings to guarantee a better future for themselves and their families. Obtaining a higher education, or even learning one of the official languages, while here temporarily, was not in their plans.
Even though those with children back in Portugal could now afford to provide them with education beyond what the state offered, education facilities (liceus) were non-existent in most of the rural areas. Furthermore, the political and economic situation in Portugal had not improved. The guerilla war in the African colonies continued to drain the national treasury and remained a high risk factor for young men in the military. For these and other reasons many immigrants started bringing their families to Canada. Upon their arrival, school, Canadian style, awaited. A new experience began for children and their parents.
EXPERIENCING THE CANADIAN SCHOOL SYSTEM
Children entered a school system quite different from the one they were used to and the one their parents had experienced. The new language, different customs and expectations, a less disciplined and more open environment, exposure to students from other parts of the world and varied cultural backgrounds, the conflict between the values of the home and those of society in general, were only part of what they encountered and had to deal with.
The children adapted fairly quickly to the new school environment, and within a few months, were able to communicate in the newly acquired language. Most remained, however, torn between two very different cultural worlds.
Parents, on the other hand, learned that the school attendance age was quite different from the one they were used to. Dealing with the school administration was another new experience. They were used to very little contact between teachers and parents and viewed their responsibility as simply sending the child to school. It was the duty of the teachers to make certain the students would learn as much as possible.
Those interested in gaining a better understanding of this subject are invited to read: “The Children of Two Cultural Worlds; A Case Study of the Portuguese in Winnipeg” by Fatima Fernandes, submitted in April of 1989 for a Master of Education degree, University of Manitoba.
Many had gone to schools with different classes for boys and for girls, where memorizing the lessons was the method used, and the authority of the teacher was unquestioned. How different they found the system here.
THE IMPORTANCE OF EDUCATION
Initially, many parents – and also some students – did not consider a good education as being attainable or even very important. Many parents felt that, once a son or daughter learned the language, they should be able to get a good job and do well in life. They believed that their children, being younger and more integrated, would have a better chance than they.
Many first generation young men, and some young women, were more interested in getting a job at age sixteen (or even sooner) to buy a car or attain financial independence.
Parents who had only three or four years of schooling were quite susceptible to believing that a grade nine or ten education was already quite an achievement.
As both students and parents gained better knowledge of the importance of education in such a competitive market place, higher education started becoming more desirable and a status symbol in the community.
Parents who have not gone through the Canadian school system and who have limited knowledge of English find themselves at a disadvantage when it comes to helping their children with their studies or following their progress. All they can do is to encourage them to study hard, provide them with the necessary time, books, clothing and transportation and hope they will do well.
CAREERS FOR YOUNG PEOPLE
In Winnipeg, more young women than men pursue university studies. Education seems to be the career most often chosen but there are students in various other faculties such as commerce, engineering, law and medicine.
Over the years, however, there have been cases where students from the community were discouraged by their teachers or counsellors from pursuing academic studies, due to a belief that they would not be able to succeed. There is still a perception in the community that some schools tend to direct students, from immigrant groups, to vocational programs regardless of their potential for academic excellence.
There are many students who never completed high school. Some have found jobs in factories, the service industries, in construction or in sales. Others are unemployed and a few are already on social assistance, a situation unheard of in the community only a few years ago.
The Portuguese community in Winnipeg is starting to see the results of having and not having an education, namely having or not having a job.
ADULT EDUCATION
Very few members of the community have taken advantage of adult education. Those who took English as a Second Language (ESL) are the exception rather than the rule. When asked for reasons, the most common response is the lack of time. Most men stated they worked long hours in physically demanding jobs. When they came home after a hard day’s work, they were too tired to go to school.
When asked why they did not take ESL during the winter months while on unemployment insurance benefits, the response was less direct but fairly clear. The main reason was that most men have only grade 3 or 4 education, have not been in a classroom setting since they were ten or eleven and find it too embarrassing to go to a regular classroom and to learn another language. Some feared jeopardizing their entitlement to Unemployment Insurance benefits by going to school.
Women have shown more interest and a few have attended ESL classes provided at the Portuguese Cultural Centre or in other schools or institutions.
PORTUGUESE, A HERITAGE LANGUAGE
The teaching of the ancestral language is of great importance to any ethnocultural community. The Portuguese community of Winnipeg is no exception.
When the Portuguese Association was founded in 1966, the preservation and promotion of the Portuguese language was one of the major objectives of the organization. It was not, however, until 1974 that a formal heritage language school was started by the Association. Up until then there was only occasional informal lessons to small groups of children. The response to the creation of the school was quite positive. Four years later the program was recognized by the Ministry of Education in Portugal as a bone fide Portuguese Language School.
By 1981 only 260 students, divided into six grades or levels, were taking Portuguese. It became evident that there was a need to make the language program more accessible and attractive to a larger number of children in the community. Winnipeg School Division No. 1 agreed to introduce Portuguese as a “Language of Study” as part of the CORE program in several schools with a high number of students from the community.
In the first full year of the program, 1982-83, 309 students enrolled in the Portuguese language classes offered in the public school system. Approximately 250 continued to participate in the program offered by the Association.
In November of 1983, the Association of Parents for the Promotion of Portuguese in Manitoba was formed. A Portuguese curriculum committee, created by the Department of Education of Manitoba, developed a curriculum for the program and selected the textbooks to be used.
In 1986-87, there were 333 students in the CORE program, some of whom were from outside the Portuguese community. In 1989-90, the Seven Oaks School Division introduced the teaching of Portuguese after regular school hours. Sixty-nine students enrolled with Seven Oaks and 175 did so with Winnipeg School Division No. 1.
In the 1992-93 school year, there were 130 students in the Heritage Language School of the Association, 82 in Division No. 1 and 44 in Seven Oaks, for a total of only 256.
There was a time when the main reason for the teaching of Portuguese was a matter of cultural pride, community survival and ongoing linkages and contacts with the mother country. Today, these motives remain important but the greatest motivator is fast becoming the importance of speaking one of the languages most spoken in the world today. Portuguese is an international language, used by over 260 million people throughout the world.
CONCLUSION
The Portuguese community in Manitoba, through its members and organizations, continues to grow in size, resources, political influence and maturity.
Education, both formal and informal, academic and vocational, among the children and the adult population is becoming more and more important. The community is quite aware of the need to seize every possible opportunity to encourage young and older to rise to the challenge facing everyone.
The lack of educational opportunities in the past should be an incentive to take advantage of what this society still has to offer. Conditions in Portugal have changed for the better. Higher education there is more accessible than ever before. The population there has embarked in a process of rapid change with the entrance into the European Common Market. Those who want to remain competitive both here and in the Portuguese speaking world need to be prepared. Education is one of the most important vehicles to success.
AN ECONOMIC PROFILE
INTRODUCTION
One way or another, the state of the economy affects each one of us. We, on the other hand, whether or not aware of it, contribute, to a greater or lesser degree, to the state of our economy.
There are measures we can take, as individuals or collectively, to set the direction in which we want the economy to grow. In order to take appropriate measures and thus obtain the desired results, we must take into consideration past trends, develop a good understanding of current conditions and opportunities and have a clear vision for the future.
The Portuguese community in Manitoba is undergoing a period of uncertainty due to current economic conditions. There is a need to understand the community and the challenges it is presently facing. Steps need to be taken by the community, with the assistance of government, to identify and resolve current problems, take advantage of existing opportunities and create new ones.
GLOBAL ECONOMIC INTERDEPENDENCY
Manitoba, Canada, and indeed the whole world are going through intense economic restructuring. There is such economic global interdependency today that what happens in a far away country may have a greater impact on a company or a group of workers in Winnipeg, for example, than the decisions of the main local competitor, just blocks away.
Changes in the global economy, due in part to existing and emerging trading blocks, international competition and new technologies have affected the Canadian economy and our way of doing business.
Canada’s Free Trade Agreement with the United States and changing business and labour practices have had a significant impact on national and provincial economies, as well as on ethnocultural communities.
THE ETHNOCULTURAL COMMUNITIES AND THE ECONOMY
In Canada, there is a general tendency to think of ethnocultural communities as just groups of immigrants whose only interest is to retain their language and culture. The communities, to this date, have done little to change such perception or to deal collectively with economic issues.
This has been due, in part, to the fact that the identity of each group is closely related to its language and distinct culture. These areas, therefore, have been given priority.
An increasing need to address social and educational issues has brought the ethnocultural communities together to deal with their collective concerns in these areas. There have been, however, very few collective initiatives to deal with economic issues facing the ethnocultural groups or to ensure that our provincial economy reaps the benefits which can be derived from our diversity and worldwide connections.
Recent and current economic conditions have forced us to take a closer look at our resources and how they can be best utilized. There is a tremendous potential lying within our grasp in Manitoba – a balanced mix of peoples from all parts of the globe, races, linguistic backgrounds and cultures. This creates an ideal environment to explore new, innovative ways to establish economic links with many parts of the world and strengthen our provincial economy.
Utilizing our diversity, we can establish a worldwide network of contacts to stimulate international trade. Manitobans, with business and government contacts in their countries of origin, can be encouraged to promote Manitoba made products. The sale of these will certainly help to maintain and create jobs and thus lead to economic development.
THE ECONOMY AND THE PORTUGUESE COMMUNITY
Most immigrants from Portugal came to Canada for economic reasons. They came looking for improvement in their standard of living and guarantees of a better future for their children. They came prepared to work hard in order to achieve their goal.
The majority of those who settled in Manitoba came from rural areas, where they were involved in small scale farming. Because many came as contracted unskilled labourers, they first worked for the railroads. Later they started moving into the urban areas where they found work in the construction, manufacturing and service industries. In Thompson, most worked for Inco.
MAIN OCCUPATIONS
Although there are Portuguese Manitobans in almost every profession, the majority has relied greatly on the availability of jobs requiring physical labour and their own ability to provide it.
Due to their relative low level of education and their period of immigration, Portuguese Canadians have tended to become isolated in employment sectors such as construction, manufacturing and maintenance.
The main occupation for men, particularly the first generation, is that of labourer. Many are expert tradesmen such as masons, bricklayers, cement finishers, carpenters, welders and heavy equipment operators. Over the past three decades most have found jobs either in Winnipeg or in Northern Manitoba.
Women have tended to become isolated in certain sectors as well and are often employed as cleaners, or as textile or food processing workers.
During the sixties and seventies, women worked mainly in the textile industry but presently many work in the service industry or as cleaners.
Several companies have emerged in the community which provide janitorial services. The largest, by far, is Bee Clean (Manitoba), which started in 1971 and today employs over 500 workers, mainly women from the Portuguese community.
RECENT ECONOMIC CHANGES
The past few years has seen a general decline in job security and in traditional sources of seasonal employment, including sectors which have employed a significant number of members of the Portuguese community.
Factories have closed or downsized and work in the construction industry is not readily available. These and other factors have had significant repercussions on the maintenance sector and service industries.
CHALLENGES FACING THE COMMUNITY
The response by the wider community to these changes in the provincial economy has been a focus on diversification, small business stimulation and job retraining.
Workers and leaders in the Portuguese community were consistent in stating the need to work diligently and cooperatively to make certain they continue to seek, find and create employment for the Portuguese community.
They recognize the need to work with other ethnocultural groups to sensitize government about the specific needs of the communities and offer suggestions and assistance in encountering viable solutions to the problems facing the communities, while continuing to contribute to the economic well-being of this province.
THE EVOLUTION OF THE BUSINESS COMMUNITY
Among the first businesses started in the Portuguese community were a grocery store on William Avenue and a restaurant/coffee shop on Ellice Avenue. They catered to the special needs of the new immigrant families from Portugal and to the male workers whose wives had stayed in Portugal.
Most businesses started fairly small and gradually expanded. Some of the current owners used to work as employees in similar businesses before they ventured on their own.
There was a tendency to open the kind of business which had proved successful in the community rather than an untested type of enterprise, to take advantage of the established clientele of the neighbouring businesses.
Today, the community has a variety of businesses including auto body shops, bakeries, boutiques, construction companies, driving schools, fish markets, furniture and appliances stores, janitorial services, gift shops, grocery stores, real estate agencies, restaurants and travel agencies.
In 1990, the Portuguese Business Community Inc. was established by a group of business people to facilitate and enhance cooperation and sharing of expertise among its members, and to promote the business community and the entrepreneurial spirit.
Many of these business ventures in the community were started with personal savings accumulated over a number of years. Financial institutions some dealt with were reluctant, at least initially, to take risks with immigrants. Relatives and friends were more accessible and helpful.
They generally employ people from the community who are fluent in English and Portuguese. They are hired mainly through personal contacts established at the community level.
Most of the training is provided on the job by the owner or some other experienced employee. Some recognize the need for more structured training in areas such as selling techniques and stock control.
ASSISTANCE TO SMALL BUSINESSES
The back bone of our economy is the small business sector. There is a significant number of small business owners in the ethnocultural communities. They create many jobs and make a significant contribution to the economy.
In the Portuguese community there is a diversity of small business enterprises. There are those who have an adequate financial base, as well as expertise in a certain trade, and are inclined to go into business for themselves. What hinders some is the lack of familiarity with a complex market place, difficulty in accessing existing programs aimed at assisting small businesses and the many requirements which have to be met in order to obtain the necessary licenses to operate a business.
Very few existing businesses were aware of the existence of any of the business and economic development programs and agencies.
SPECIALIZED JOB TRAINING
Significant efforts are being made to prepare the students of today for the challenges of tomorrow’s work place by teaching them the new and ever-changing technologies. Unemployed workers, who have the necessary basic education, are returning to the classroom to acquire the knowledge, certificate or degree which will enable them to enhance their re-employability. Some immigrants with credentials from the country of origin are having these recognized.
There are those, however, who lack the necessary basic education to undergo formal job retraining.
Many workers in the Portuguese community, for various reasons, never learned sufficient spoken and written English to enable them to undergo formal job training, which normally requires a good command of the English language or a high school education. Most have only elementary education from Portugal.
They have skills acquired through many years of hard work. What they require is a way of learning how to utilize their skills in alternate job situations or self employment, how to seek such opportunities and to have, in spite of their educational limitations, a fair chance in the competition process.
There are government sponsored or administered programs designed to promote private sector involvement in human resource development or workplace training, however most workers and employers contacted in the Portuguese community were generally unaware of the existence of such resources or how to access them.
CONCLUSIONS
Statistics reveal that the average income of Portuguese Canadian households is among the lowest among any non-aboriginal community in Canada and is lower than that of the majority of visible minority Canadians. The factors contributing to this are the low wages earned by most women and the seasonal nature of the employment of a large number of the male workers.
Portuguese are diligent workers, who are determined to remain financially independent. They will generally do any type of work they can find in order to avoid going on social assistance.
The highest rates of unemployment since 1985 are found among manual workers, particularly in the excavating, grading, paving and other construction areas. These are the most common types of occupations that men from the community engage in. Combined with their low level of literacy, the problem is accentuated.
There is a general feeling that the Portuguese community falls between the cracks since it is not part of the establishment nor is it considered a disadvantaged group needing special consideration.
There are very few Portuguese emigrating to Manitoba these days. Those who come are either joining close members of the family or undergoing, what is now called, an experience in immigration. They have benefited from the progress achieved in Portugal after the 1974 revolution. They are more prone to engage in language classes than were those who came twenty or thirty years ago.
The community’s main concern is with the aging first generation of Portuguese Canadians and, to a lesser degree, some of their children who dropped out of school before obtaining at least a high school education, and who are now caught in a dilemma due to the restructuring of the construction and manufacturing industries.
The Portugal which exported unskilled labour to Canada from the fifties until the early eighties has changed significantly over the past decade. The most important event in the economic life of the country was the entry into the European Common Market on January 1, 1986 and the economic development which ensued. Furthermore, linguistic and, in some cases, cultural links with the Portuguese speaking world, make Portugal part of a network which includes Brazil, Angola, Mozambique and even Macau, at the gates of China.
TABLES
PORTUGUESE IMMIGRATION TO CANADA AND MANITOBA
1946-1991
| Year | CANADA | MANITOBA | Year | CANADA | MANITOBA |
| 1946 1952 | 680 | 1972 | 8,338 | 509 | |
| 1953 | 555 | 3 | 1973 | 13,483 | 623 |
| 1954 | 1,324 | 2 | 1974 | 16,333 | 637 |
| 1955 | 1,427 | 18 | 1975 | 8,547 | 318 |
| 1956 | 1,971 | 10 | 1976 | 6,194 | 219 |
| 1957 | 4,748 | 104 | 1977 | 4,736 | 214 |
| 1958 | 2,177 | 20 | 1978 | 1,898 | 167 |
| 1959 | 4,354 | 115 | 1979 | 3,723 | 217 |
| 1960 | 5,258 | 223 | 1980 | 4,228 | 125 |
| 1961 | 2,976 | 122 | 1981 | 3,290 | 135 |
| 1962 | 3,398 | 143 | 1982 | 2,244 | 68 |
| 1963 | 4,689 | 227 | 1983 | 1,350 | 43 |
| 1964 | 6,090 | 244 | 1984 | 1,342 | 22 |
| 1965 | 7,069 | 223 | 1985 | 1,342 | 29 |
| 1966 | 7,930 | 355 | 1986 | 2,435 | 42 |
| 1967 | 9,500 | 381 | 1987 | 7,300 | 94 |
| 1968 | 7,738 | 295 | 1988 | 6,467 | 219 |
| 1969 | 7,182 | 301 | 1989 | 8,189 | 343 |
| 1970 | 7,902 | 498 | 1990 | 7,917 | — |
| 1971 | 9,157 | 657 | 1991 | 5,948 | — |
MANITOBANS showing PORTUGUESE as their MOTHER TONGUE by Age and Sex
| AGE | Total 6,670 | 1991 Census Male 3,390 | Female 3,280 |
| 0-4 | 275 | 140 | 135 |
| 5-9 | 315 | 165 | 150 |
| 10-14 | 385 | 190 | 195 |
| 15-19 | 505 | 270 | 240 |
| 20-24 | 620 | 325 | 295 |
| 25-29 | 680 | 345 | 335 |
| 30-34 | 620 | 345 | 280 |
| 35-39 | 610 | 295 | 320 |
| 40-45 | 620 | 310 | 310 |
| 45-49 | 530 | 275 | 250 |
| 50-54 | 435 | 220 | 215 |
| 55-59 | 400 | 210 | 195 |
| 60-64 | 260 | 140 | 120 |
| 65 and over | 415 | 165 | 255 |
Portuguese Immigrant Population in Winnipeg
1956-1991
Random Sampling of 311 individuals from 67 families
Of the 311 sampling 176 came from the Azores 56.59%
56 came from Mainland Portugal 17.68%
5 from elsewhere and 1.61%
74 were born in Canada 24.12%
155 were men and 156 were women.
Of the 237 immigrants 74.58% came from the Azores, 23.31% from Mainland Portugal and 2.12 % from elsewhere.
MANITOBA’S 15 LARGEST ETHOCULTURAL GROUPS
1991 Census
| Group | Single Response | Multiple Resp. | Total |
| German | 93,995 | 111,600 | 205,595 |
| Ukrainian | 74,285 | 91,670 | 165,955 |
| Aboriginal | 55,125 | 21,250 | 76,375 |
| French | 53,580 | 98,665 | 152,245 |
| Scotish | 38,290 | 166,585 | 204,875 |
| Dutch | 24,465 | 37,065 | 61,530 |
| Filipino | 22,045 | 1,235 | 23,280 |
| Irish | 21,915 | 132,210 | 154,125 |
| Polish | 21,600 | 55,055 | 76,655 |
| Metis | 18,850 | 26,725 | 45,575 |
| Scandinavian | 14,155 | 45,390 | 59,545 |
| Jewish | 12,265 | 4,895 | 17,160 |
| Chinese | 11,145 | 2,575 | 13,720 |
| Portuguese | 8,220 | 1,310 | 9,530 |
| Italian | 8,120 | 9,775 | 17,895 |
MANITOBA’S 15 LARGEST LANGUAGE GROUPS
| 1991 Census | ||
| English | 799,935 | |
| German | 63,140 | |
| French | 46,930 | |
| Ukrainian | 32,805 | |
| Cree | 21,195 | |
| Polish | 10,865 | |
| Tagalog | 10,010 | |
| (Pilipino) | ||
| Chinese | 8,285 | |
| Portuguese | 6,670 | |
| Italian | 4,885 | |
| Dutch | 4,420 | |
| Spanish | 3,915 | |
| Punjabi | 2,795 | |
| Vietnamese | 2,180 | |
| Hungarian | 1,975 |
BIBLIOGRAPHY
Anderson, G.M. (1974) Networks of Contact, The Portuguese of Toronto. Waterloo, Ontario: Wilfred Laurier University Publications
Anderson, G.M., Higgs, D. (1976) A Future to Inherit, The Portuguese Communities of Canada. Toronto: McLClelland & Stewart Ltd.
Marques, D. and Medeiros, J. (1978) Imigrantes Portugueses 25 anos no Canada. Toronto: Movimento Comunitario Portugues
Marques, D. and Medeiros, J. (1980) Portuguese Immigrants 25 years in Canada. Toronto: West End Y.M.C.A.
Nunes, F. (1986) Problems and Adjustments of the Portuguese Immigrant Family Family in Canada. Porto: Secretaria de Estado das Comunidades Portuguesas
Fernandes, F. (1989). The Children of Two Cultural Worlds: A Case Study in the Portuguese Community of Winnipeg. Unpublished M. Ed. Thesis, Faculty of Education, University of Manitoba, Winnipeg
The Illustrated Library of the World and Its Peoples. Spain, Portugal, Andorra Gibraltar. (1963) New York: Greystone Press
Peon, Victor (1983) Epopeia dos Descobrimentos Portugueses. Lisboa: Mirandela & Ca (Irmao), Ltd.
Teixeira, Carlos and Lavigne, Gilles (1992). The Portuguese in Canada: A Bibliography. Toronto: Institute for Social Research, York University
Munzer, Rosa Pereira (1981) A study of the Portuguese in the Southern Okanagan. Canadian Ethnic Studies Vol. XIII, No. 2
Goertz, Richard (1991) Joao Alvares Fagundes, Capit5o de Terra Nova (1521) Canadian Ethnic Studies Vol. XXIII, No. 2
Lapp, Ronald Carter (1980) The Migration of New Immigrants into a Single Resource Community in Northern Manitoba. Unpublished M. A. Thesis, Department of Geography, University of Manitoba, Winnipeg