Filipinos in Winnipeg: Integration and empowerment

by Levy Abad

The earliest arrival of Filipinos in Winnipeg occurred in the early 60s, composed of physicians and nurses. By the 70s, the social terrain had changed with the arrival of garment workers. Currently, the Filipino community is almost one hundred thousand strong. The presence of the Filipino community in Winnipeg for more than 60 years is a narrative of integration and empowerment dialectics. I used the word integration because the community effectively blended in by joining cultural activities like those of Kayumanggi, and Nayong Pilipino in the 70s and the Philippine Folk Dance Ensemble in 1975. They also joined Folklorama in the early years, not to mention their contribution to labour power in the workforce.

On the other hand, the community empowered itself by becoming part of the Filipino project under the auspices of the Diocese of Winnipeg. It is through this project that they not only showcased their culture and heritage but also organized resistance vis-à-vis racism, discrimination, and exploitation. They also supported democratic struggles against the dictatorship in the old country. By the mid-70s, Ted Alcuitas established the Silangan newspaper (1976) as a means of integration and democratic empowerment. It would be instrumental in projecting community participation in mainstream Winnipeg life and exposing issues that affect the community, like those affecting the Filipino Garment Workers. While on the cultural front, Magdaragat, formed by Dante Buenaventura, engaged in cultural activism. Other examples would be Mary Poppins (1987), and the Filipino Domestic Workers of Manitoba (FIDWAM) (1988).

The organizations that became instrumental in integration were the Filipino Canadian Association (1962), Kayumanggi Club (1967), Philippine Association of Manitoba or PAM (1969), which produced some provincial leaders like Dr. Rey Pagtakhan, Cris Aglugub, and Dr. Conrad Santos. They became part of the provincial legislative assembly and even at the federal level, as in the case of Dr. Rey Pagtakhan (See First Filipino Immigrants of Manitoba, G. Dalayoan, L. Enverga-Magsino, and L. Bailon). PAM would eventually become the Philippine Canadian Centre of Manitoba or PCCM. Another organization that also played a significant role in integration is the Manitoba Association of Filipino Teachers Inc. (MAFTI), formed in 1976 and is active up to now (Lolita Oandasan, Pilipino Express).

The praxis of organizing towards integration would later contend with another approach, that is, organizing for empowerment. The earliest attempt at this was the formation of the Filipino Garment Workers Association of Manitoba by Fundador Serrano and Armand Tesoro in 1969. This was followed by the Federation of Filipino Workers, which was short-lived (Filipino Labour Leaders of Winnipeg 1968-98, (Giving Back Paying Forward, Levy Abad). By the 80s, two organizations were formed: the Philippine Solidarity Group (PSG) (1983-96), under the leadership of Neri Dimacali and the August Twenty-One Movement (ATOM) under Teodoro Alcuitas, to help with the democratic struggles in the Philippines against the Marcos Dictatorship. PSG members would play a huge part in the 1994 campaign against racism and discrimination. It would also lay the groundwork for labour activism in the community, leading to the formation of Kilusan ng Mangagawang Pilipino-Winnipeg (KAMPI) (1996). KAMPI would launch labour rights and welfare workshops. It also facilitated the formation of Grassroots Women.

During the thousand strong grocery store protest on May 9, 1993, organized by the Barangay Filipino Organization of Manitoba (BFOM) (1980-82), PSG and other groups, even community radio personalities (CKJS) like Emmy Joaquin and Rey Pacheco would play a crucial role in mobilizing the community to expose and oppose racism (“1993 Spring of Resistance, The Struggle Against Racism, Giving Back paying forward,” Filipino Labour Leaders of Winnipeg 1968-98, p. 131, Levy Abad).

The dialectics between integration and empowerment would lead to the development of new organizations, as mentioned above. From the tensions of the past, we now have organizations like Migrante Manitoba, a Filipino migrant formation fighting for the rights and welfare of migrants with 14 chapters throughout Canada. While integration may be advantageous if done within the framework of democracy and human rights awareness in the diaspora, awareness must also be raised in instances where integration is done to reinforce neoliberal policies. Examples of these policies are the cutbacks to education and health care, both here and in the old country. Purely song and dance organizations, devoid of social conscientization, to reinforce the reactionary status quo.

The examples above highlight the importance of research education, organizing and mobilization. Learning from the 60-year experience of the Filipino community is imperative in protecting and advancing migrant rights and welfare and contributing to the wider society.