"Published by The Anglican Church of Canada Social Action Unit".
"At the General Synod held in Niagara Falls in January of 1971, the Anglican Church considered ways of expressing some concern about racism throughout the world, and its evil effects upon mankind. South Africa was chosen as a specific focus for this widespread problem .... This resource booklet is an attempt to provide interested church people with additional information on the South African situation today. Much of its is in the words of South Africans. Much of it contains the challenge about racism given to us by the World Council of Churches. All of it can help us to be more realistic about being `the Church in the World'." -- Intro., p. 2.
Contents: Introduction / Philip Jefferson -- A View of South Africa -- Some South Africa Statistics -- Address : Stability and Change in Africa / Julius Nyerere -- Questions Most Frequently Asked About the South African Boycott -- Anglican Resolutions : 1949, 1971 -- Church of the Province of South Africa Resolution 1970 -- Program to Combat Racism August 1968 -- World Council of Churches Resolutions, January 1971, March 1971 -- United Nations Covenant on Human Rights -- For Further Reading -- Film Resources -- Action Contacts -- Information Contacts.
Bishop Bothwell presented a statement that was suggested be sent to the Church in South Africa and a second statement to go to the Government of Canada.
"In humility we wish to express our solidarity with you during this present time of torment. Your Prime Minister is reported to have said in October, 1976 that, `South Africa will continue to keep blacks out of the country's political life.' The established inequalities and injustices that flow daily from this intransigent position are well known by you and you have continually interpreted obedience to God as the necessity for speaking and standing against these indignities. In the words of Archbishop B. Burnett, `It is evident that there will not be the necessary change in the fabric of our society without the determined effort of black people.'
We rejoice that recent statements of the South African Council of Churches, the Christian Institute, and the Diocesan Council of Capetown [i.e. Cape Town] all firmly call for the holding of a fully representative national convention of all peoples of South Africa and condemn detention without charge or trial. We recognize in them and the statement of the seventeen Black Dutch Reformed Church ministers increasing unity and work for the liberation of all South Africans. The seventeen issued a call to their people in the words, `Let us not despair but confirm our joy and faith in Jesus Christ the Liberator,' that challenges us all.
We mourn with you for those who have fallen in the present crisis and will continue to pray and work for the release of persons detained without charges such as our Anglican sister in the faith, Mrs. Sally Motlana, a vice-President of the South Africa Council of Churches and one of the Presidents of the All Africa Council of Churches.
Your call to white South Africans particularly to recognize their responsibility for the sinful structures of Apartheid is also heard by us because of our complicity with them. We too take seriously the call to repentance, for our indifference and that of our government and economic interests have increased injustice in South Africa.
Your government, rather than coming to terms with her own people and the inevitability of change towards justice, has sought massive international assistance to weather the internal economic crisis, seriously aggravated by massive increases in defense and security spending. In February 1976 a $200 million loan was secured for the government owned Electric Supply Commission from 28 United States, European and Canadian banks, and a larger $500 million loan is being sought for balance-of-payment support at this time when there is a considerable fear of slowdown in foreign investment. Together with other Canadian Christians we pledge renewed efforts to terminate this direct support for the regime which oppresses the majority of your people.
The present open expression of dissent in South Africa demonstrates confidence in another power than racist oppression. It is a sign of the indomitable spirit and hope burning in the hearts of the vast majority of its black population and the substantial minority of whites. We pray that God will bless your efforts to support and sustain spirit and hope with the enriching gospel of Christ our Saviour."
Moved by Bothwell
Seconded by Graham
That this Statement be sent from this National Executive Council of the Anglican Church of Canada to the Church in South Africa.
That a message of commendation be sent to the Archbishop of Cape Town expressing appreciation for the courageous statement in his pastoral letter of September 1, 1976. CARRIED
The Council requested that they receive the full documentation on this subject. (See Appendix 1)
PASTORAL LETTER FROM THE ARCHBISHOP OF CAPE TOWN, TO BE READ AT ALL SERVICES ON SUNDAY, 5TH SEPTEMBER, OR WHERE THAT IS NOT POSSIBLE, ON SUNDAY, 12TH SEPTEMBER.
(Embargoed to the Press until 12 noon on Sunday, 5/9/76)
Dear brothers and sisters in Christ,
In times of turmoil and stress our first responsibility is, as always, to be obedient to God. Faith that is rooted in obedience to Him strengthens and encourages us all because it asserts that "the light shines in the darkness and the darkness has not overcome it" (John 1:5).
If, moveover, we are to speak and act with the mind of Christ, we need to sift carefully the demands men make on us, to speak or to be silent; to act in a particular way, or even remain inactive. It is not at all difficult to act or react in times such as these in such a fashion as simply to demonstrate that we ourselves are part of the disease that needs healing.
It has nevertheless become needful to address ourselves both as Churchmen and as citizens and also to address our Government. With a deep sense of urgency and after careful deliberation your Diocesan Council at its meeting on 28th August, passed without a dissentient a resolution, the contents of which I now convey to you:
"In this time of crisis we mourn with the black community and all others who have suffered bereavement, injury, humiliation and material loss. We condemn the detention without charge or trial of persons thought to be leading the black struggle for justice and liberation.
We call on the white community in general and the government in particular to acknowledge that the policy of so-called separate development, which we do not recognise as the Will of God, has failed. We believe we are seeing in the present turmoil the judgment of God on this policy.
We call for the holding of a fully representative national convention that would prepare a new constitution based on full and equal human rights, participatory democracy and economic justice.
We call on all Church members to acknowledge their share of responsibility for the grave disorders of their society and to place themselves and their country unreservedly in the hands of God, and to allow His Spirit of power, love and discernment to re-direct them in the ways of justice and peace."
The resolution ends here. But if its effects end there it will have had only propaganda value. For that reason I have written to the Prime Minister and enclosed a copy of the resolution. It have made it clear to him, moreover, that we as a Church cannot address him on such a matter out of our own righteousness but from a conviction laid upon us by the Lord. For that reason also this cannot be the end of the matter.
Of one thing I am certain. God is calling us all to repentance. Unless in particular white Christians admit the wrongs they have done to black people and take action to redress them, there can be no possibility of healing in our land. We have failed grievously to act towards our fellow Christians and fellowmen as those beloved of God. We have been greedy and not shared our good things and opportunities with our brothers. We have been proud and failed to come alongside our brothers, nor have we shared with them in a determination to work for changes in our society. We have failed to recognize the worth to our Father of people who do not have our colour or traditions and we have not embraced them unreservedly as brothers. We have not shown them that we need them for our own growth as Christians.
Black Christians will certainly know themselves also as children of God needing repentance. "All have sinned and fall short of the glory of God" says St. Paul, and we need to ask God to deliver us all from seeing only the mote in our brother's eye. But at this moment it is those of us who exercise political power and benefit from the established inequalities of our society who bear a far greater responsibility for what we now experience.
It is evident nevertheless that there will not be the necessary changes in the fabric of our society without the determined efforts of black people. You too need God's resources to press for justice without rancour and to struggle for a better way of life without becoming the prisoners of hatred. You will need God's strength to strive and not to yield where your decisions are rightly based in God's will. You will need the gifts of God's love to retain the freedom to forgive.
It is relatively painless, however, to say what the Diocesan Council resolution says. During the last two or three decades we have made many excellent statements. But we have failed, by and large, to accept from God and to use the spiritual resources to do what we talk about. We can even be so absorbed by what we call the burning issues of the day, that we fail to perceive that the real issue for Christians is not simply the transformation of society, but whether or not we believe in God in such a way that within our fellowship we reflect the ethics of the Kingdom and become the means by which the Lord can transform our life together.
We, both priests and people, need to submit ourselves constantly to the searching scrutiny of God's Spirit in prayer, fasting and study of Holy Scripture to see whether we ourselves give expression to the power of the redeeming and healing love of God in all our relationships.
This is an exercise for those who have a strong social conscience as well as those who are deeply committed to personal evangelism, and most of all, for those who are involved in neither. Then we may manifest a Gospel which reveals the depth of our divine calling, and frees within us the unique resources and irreplaceable light from God to direct and sustain us in our search for a more humane social order.
And so I exhort you with St. Paul: "Stand fast in the faith. Quit you like men; be strong. Let all that you do be done in love" and the blessing of God, Father, Son, and Holy Spirit, anoint and sustain you.
That the National Executive Council of the Anglican Church of Canada commends to the Government of Canada for its statement on the Republic of South Africa delivered in the General Assembly of the United Nations on November 1, 1976 and urges clear action consonant with the words of the statement:
"The events of the past year demonstrate visibly that time remaining for effective peaceful change is growing shorter day by day. We believe that our individual and collective efforts must be intensified and harmonized -- we believe that no opportunity should be missed to expose the government of South Africa and its electorate to unanimous and relentless international pressures which demand action and change. Change is bound to come. South Africans of all races must face up to that fact and develop a new relationship. If conditions of chronic turbulence which risk deterioration into civil war, with its attendant toll of human tragedy are to be avoided, change must take place, not ten years hence, not five years hence, but now."
and requests the Primate to forward to the Government of Canada a more detailed comment in the light of previous actions by this Church and information available from Anglican and other sources.
The NEC urges the Canadian government publicly to discourage further bank or commercial loans by private or crown financial institutions to the Government of South Africa or any of its crown corporations or agencies.
The NEC requests the Government of Canada to indicate what concrete and specific steps it proposes to take both unilaterally and multilaterally to increase the international censure of South Africa. CARRIED
"That this General Synod request of its Committees and of Diocesan and Parish Committees, in consultation with the Unit on Public Social Responsibility to determine if any of their investments are in Banks or Corporations that trade with or have investments in South Africa and request the Committees to make available their proxies to the Public Social Responsibility Unit and to receive recommendations from it about further possible actions."
During the concluding session of the meeting, the Primate suggested that possibly the NEC might wish to associate itself with actions taken by PECUSA in regard to Corporate Social Responsibility.
That this NEC hear, for information, the action of the Episcopal Church. CARRIED
Mr. Anthony spoke of the resolutions on Southern Africa filed with twelve U.S. based corporations by a coalition of six denominations in the U.S.A. These proxy resolutions are information (disclosure) requests from the corporations about the nature of their activities in South Africa and Angola where racist, colonial, white regimes rely on police and military powers to maintain themselves. The intention is to raise public awareness of such corporations' involvement in racially troubled areas. The NWP [National World Program] Division feels that it is extremely important and a significant function on the part of Church agencies to exercise their proxy votes in support of these resolutions. It was noted that the Anglican Church of Canada has holdings in four of these U.S. based corporations: IBM, Xerox, Kodak and Exxon.
Reference was made also to the motion approved by the Central Committee of the WCC, supporting this kind of activity and requesting its member Churches, Christian agencies and individual Christians outside Southern Africa to use all their influence, including stockholder action and disinvestment, to press corporations to withdraw investments from and cease trading with South Africa, the Portuguese territories and Rhodesia.
Arrest and trial in South Africa and conditions existing under the laws of apartheid, are described by the former Anglican Dean of Johannesburg, Canon Gonville Aubie ffrench-Beytagh, touring Canada from October 21 to November 13, visiting 15 Canadian cities.*
The Dean, accused of encouraging the violent overthrow of the government, was arrested in Johannesburg in January 1971 and held in solitary confinement for eight days. On November 1, 1971 he was convicted and sentenced to five years in jail but charges were subsequently dismissed in April 1972. The Dean then left South Africa and is now living in England.
Canon ffrench-Beytagh has been invited to Canada by a committee of Canadian deans of Anglican Cathedrals so that both churchmen and the general public of Canada can learn more about apartheid and its effect on the more-than-two-thirds of South Africa's population which is black. His visit is financed by the Primate's World Relief and Development Fund.
Over the past two decades the South African government has slowly stifled all normal channels for contact with Africans and all legitimate forms of active dissent. According to the English newspaper, the "Guardian," the net is now tightening on the church, the last white organization left with regular access to Africans as well as access to the world outside South Africa. It called the Dean's conviction a savage verdict, saying "a five-year prison sentence for giving money, clothing and food to the wives and families of political prisoners illustrates starkly the extent of the repression now practiced in South Africa's police state." A member of the World Council of Churches Program to Combat Racism, Mrs. Justice Jiagge of Ghana, has said "the crime of Christians is that we have allowed the South Africa situation to go on for so long and still do so little to stop it. If there is among Christians a feeling of solidarity with the human race, situations like South Africa will not exist."
The "Christian Century" suggested that the Dean's arrest was part of a stepped-up campaign to silence clergy criticism of government policies, especially racial apartheid. The article point out that some 50 clergymen had been subject to government penalties during the past 12 months.
The Chief Justice of the Appeals Court dismissing the Dean's conviction noted that although the Dean consistently opposed many laws, especially those enforcing apartheid, it was clear that he was no supporter of terrorism.
The Dean of Johannesburg believes that the doctrine of apartheid is "damnable heresy," and that "a man born black cannot come to the fullness of his humanity." He cites verses of St. Matthew 25 as a need for church involvement, "for I was hungry and you gave me food; I was thirsty, and you gave me drink; I was a stranger, and you took me in; I was in prison and you visited me."
The theory of apartheid is that each race should be able to develop separately along its own lines, in peace. But laws used to implement that theory involve hardship and injustice. No black South African has the right to vote, to strike or to bargain with his employers. This leaves him no legal way to change the discriminatory laws.
There is probably not another country in the world where distribution of income is so unequal. Africans was are 70% of the population, receive less than 20% of all income and live on 13% of the land. More than half of them live in white South Africa, in cities and suburban townships or on white farms, the remainder are crowded into "tribal reserves," known as "homelands." Those not living in reserves are nevertheless regarded as inhabitants of reserves and have no right of tenure in white South Africa. If a married man loses his job, his whole family can be ordered to live on a reserve even though his wife still has a job and his children are at school.
Since control of the land and economic power is in the hands of the whites, foreign investors in South Africa automatically develop a vested interest in maintaining the status quo.
Large corporations enroll whites from Europe to fill top jobs in South Africa and non-whites, despite personal qualifications, may not supervise whites.
Apartheid policies have been blamed for the country's growing economic difficulties. South African industry has not been able to make full and effective use of the large and willing reservoir of labour that it available to it. Better jobs and better pay for the African majority would not be bought at the expense of the European worker. On the contrary, "African advancement could certainly make possible much more rapid advancement for Europeans also," says Harry Oppenheimer, Chairman of the Anglo American Corporation of South Africa.
As dependence on black workers increases, more and more of them move into urban areas, fear grows in the minds of the white minority, and repression gets worse. Time is running out.
What the Dean of Johannesburg would most like to do is to discourage immigration to South Africa. Voices of African resistance too, have called for economic isolation until racial policies are changed. They are aware of the hardship that economic boycott would entail.
The late Chief Albert Luthuli, Nobel prize winner and former head of the African National Congress, who was, for many years, forbidden to speak or write, said, "economic boycott is a method which would shorten the day of bloodshed and that the suffering would be a price we are willing to pay. In any case, we suffer already, our children are often undernourished and at times we die at the whim of a policeman." Canadian Anglicans have been asked by their General Synod, "to demonstrate their concern for all their South African brothers by refusing to purchase or consume any product manufactured, processed or grown directly or indirectly in or through the Republic of South Africa."
The Central Committee of the World Council of Churches meeting in August this year doubled its special fund to combat racism and voted to liquidate its financial stake in all corporations doing business with white-ruled African countries.
The Primate of the Anglican Church of Canada, the Most Reverend E.W. Scott says, in welcoming Canon ffrench-Beytagh, "some of the creative church leaders in South Africa have voiced with courage the Judeo-Christian conviction that law and order should be the servant of justice not the structure of oppression and discrimination. This principle clearly challenges apartheid. Here on this continent, we need to recognize that the same principle should lead us to be constantly evaluating the goals being sought by those who call for law and order - are they seeking justice or preservation of privilege?"
* Toronto, Halifax, Fredericton, Montreal, Ottawa, Quebec City, Kingston, Hamilton, London, Winnipeg, Saskatoon, Vancouver, Victoria, Edmonton and Calgary.
- 30 -
For more information, contact:
The Rev. Robert D. MacRae
Secretary, The Primate's World Relief and Development Fund
"First published 1965. Copyright British Council of Churches 1965". -- verso of t.-p.
Includes bibliography: p. 17-172.
"[T]he British Council of Churches instructed its International Department to make a special study of the two issues of sanctions and South-West Africa, as part of a larger study of the problems connected with South Africa and the future of all her people. Accordingly, a special Working Party presented the present Report, between November 1963 and September, 1964. It is now made available for study within the Churches". -- Preface.
Contents: Preface by the Editors (December 1964) / T.A. Beetham, Chairman of the Working Party [and] Noel Salter, Secretary of the Working Group -- Resolutions adopted by the British Council of Churches on 20th October 1964 -- Introduction -- Report -- Appendices.
Contents of Introduction section: The Facts -- The Alternatives before South Africa -- Action by the British Government -- Action by the British Churches -- Conclusion.
Contents of Report section: The Terms of Reference -- The Responsibility of the British Council of Churches in calling for this Study -- The Spirit of the Enquiry -- The Fellowship of the Church -- The Present Situation in South Africa -- Condemnation of Apartheid is not enough: What are the Alternatives ? -- The Urgency of the Situation -- Economic Sanctions -- South-West Africa -- The High Commission Territories -- Conclusions.
Contents of Appendices: I. Membership of the South Africa Working Party -- II. Meetings of the Working Party -- III. Extracts from a letter written by the Rev. Dr. Martin Luther King, Jr -- IV. Statistics of Population and Religious Affiliation -- V. The 'Civilized Labour Policy' -- VI. Bantu Education -- VII. Residence Permits in Towns -- VIII. Conditions in the African Townships -- IX. Section 17 of the General Law Amendment Act -- X. Summary of Apartheid Legislation since 1950 -- XI. Statement by the Central Committee of the World Council of Churches on Racial and Ethnic Tension, August 1963 -- XII. The Strength of South Africa's Armed Forces in relation to those of the Addis Ababa Powers -- XIII. The Strategic Importance of the Simonstown Agreement -- XIV. The Union of South Africa of 1910 and the Federal Principle -- XV. The Pattern of South African Trade -- XVI. The United Kingdom's Economic Stake in South Africa -- XVII. Oil Sanctions -- XVIII. Financial Aid for the Victims of Apartheid -- XIX. The Respect of the Mandate in South-West Africa -- XX. The High Commission Territories -- XXI. Select Bibliography.
Colophon: Printed in Great Britain by Billing and Sons Ltd, Guildford and London.
"Originally published in 1973 as 'Investment in Oppression; Report of the Study and Action Committee of the World Relationships Committee of the YWCA of Canada on Canadian Economic Links with South Africa', Copyright 1973". -- t.-p.
"Available from CANEC. Catalogue number 052401081". -- t.-p.
"As Canadian concern about the increasing oppression in South Africa becomes more vocal and questions about the appropriate Canadian responses multiply, the need for basic documentation becomes apparent. It is hoped that a historical review of the development of apartheid and of how this system has affected the black population of South Africa will contribute to a better understanding of the issues involved and of the efforts by the churches and others to respond to the aspirations of black South Africans". -- Foreword.
Contents: Foreword / Jim Webb, S.J., Chairman, Taskforce in the Churches and Corporate Responsibility -- Acknowledgements -- The Imposition of Apartheid -- Resistance to Apartheid and Government Suppression -- The South African Economy -- Economic Benefits to Africans Under Apartheid -- The Homelands -- The Role of Foreign Investment in South Africa -- The Canadian Government and Apartheid -- Canada's Investment in South Africa -- Conclusions -- Appendix A: Summary of Major Events in South Africa since 1950 -- Appendix B: Companies in South Africa -- Appendix C: Canadian Bank Loans to South Africa, 1972-1976 -- Appendix D: Bond Purchases Underwritten by Canadian Investment Dealers -- Appendix E: Policy Positions of Canadian Churches and Related Organizations -- Footnotes.
Colophon: Printed in Canada by Eveready Printers, Ltd., Toronto.
Churches, as legitimate corporate shareholders, have made presentations concerning investments in South Africa to the annual meetings of Canada's Banks before. They will do it again this year, but this time there is a difference.
There is growing support amongst Canadian "opinion-makers" for the Churches' stand. In fact a surprising number of well-known Canadians, many not noted in the past for their agreement with the Church, are backing its stand on this matter:
"I wish to support the position taken by the Anglican, United, Roman Catholic and Lutheran Churches calling for a halt to Canadian Bank loans to the government of South Africa and its agencies, until the imposition of apartheid is discontinued."
A partial list of those who have signed the above statement is enclosed.
Here is a sampling of their remarks:
"I support that churches' position very strongly indeed, and I am glad to know that such action is being taken by so many of the Canadian Churches." - Margaret Laurence (Author)
"I can only sign on a personal basis and not in my official job capacity...I am in complete support of the position of the Churches with regard to Canadian bank loans to the Government of South Africa." - Kathleen Ruff (Human Rights Branch, B.C. Ministry of Labour)
"I appreciate very much the highly intelligent and practical approach which the Taskforce [on the Churches and Corporate Responsibility] is making to the whole problem, and I wish them every success with it." - Lloyd R. Shaw (Chairman, L.E. Shaw Ltd. Halifax)
"Your letter and the accompanying folder are excellent, and I am delighted to add my name to the group of signers who support the churches' position." - Thomas L. Perry, M.D. (Professor of Pharmacology, U.B.C.)
"I am deeply concerned about the worsening situation in Southern Africa and, as a Canadian, the involvement of Canadian banks, mining companies and other business interests in South Africa and Namibia. I welcome the stand taken by the Canadian churches." - J. King Gordon (Past President, U.S. Association in Canada)
"I am please to associate myself with the Churches' business and have signed the slip." - Emmett M. Hall, C.C., Q.C., D.C.L., D.Med. (Saskatoon)
"I would be happy to have my name added to your list of supporters...and hope that your efforts will be effective in changing the role of the banks, and also of our government. Please note that I have signed...as an individual." - Kay MacPherson (President, the National Action Committee on the Status of Women)
The Churches will be represented at shareholders' meetings of all the major banks. Following is the schedule:
Toronto-Dominion Bank, Wednesday, December 7, 11am, Toronto-Dominion Centre Cinema
Canadian Imperial Bank of Commerce, Tuesday, December 13, 11 am, Commerce Hall
Bank of Nova Scotia, Wednesday, December 14, 11 am, Hotel Nova Scotia, Halifax
Royal Bank, Thursday, January 12, 11 am, Montreal
Bank of Montreal, Monday, January 16, 11 am, Chateau Champlain, Montreal
The full text of the statements will be available on the day of the meetings. The statements will vary because, contrary to the impression given by the banking community, there is evidence that there are differences in the attitude towards investment in South Africa on the part of some of the banks. It should be noted that some international banks in both Europe and the USA have made public policy statements on this matter. No major Canadian bank has, to this point.
For further information, contact:
Taskforce on the Churches and Corporate Responsibility,
600 Jarvis Street,
The Rev. Peter Hamel,
Anglican Church of Canada,
924-9192 ext. 248
I wish to support the position taken by the Anglican, United, Roman Catholic and Lutheran Churches calling for a halt to Canadian bank loans to the government of South Africa and its agencies, until the imposition of apartheid is discontinued.
R.T. Affleck, Architect
Gregory Baum, Theologian, St. Michael's College
Pierre Berton, Author and Broadcaster
Edward Broadbent, Leader, New Democratic Party of Canada
Rosemary Brown, Member of B.C. Legislative Assembly
June Callwood, Broadcaster and Journalist
Dr. K. Chetty, Canada-Southern Africa Relief Committee
Pierre De Bane, M.P. for Matine, P.Q.
Geoffrey H. Durrant, Faculty of English, University of British Columbia
Georges Erasmus, President, Indian Brotherhood of the N.W.T.
Gordon Fairweather, Chairman, Canadian Human Rights Commission
Dr. Laing Ferguson, President, Amnesty International
Eugene Forsey, Senator
James Foulkes, Faculty of Pharmaceutical Sciences, University of British Columbia
Carole Geller, Saskatchewan Human Rights Commission
King Gordon, Executive Member and Past President of United Nations Assoc. of Canada
Len Guy, B.C. Federation of Labour
Emmett Hall, Honourary President, Canadian Civil Liberties Association
Wilson Head, Scientist, York University, Toronto
Marlene Hunter, M.D.
Mel Hurtig, Publisher, Edmonton
William Hutt, Actor
Dr. A.M. Inglis, Canada-Southern Africa Relief Committee
Bruce Kidd, Professor, Physical Education, University of Toronto
William Kilbourn, Professor of History, York University
Laurier LaPierre, University Professor and Broadcaster
Margaret Laurence, Author
David Lewis, past leader, the New Democratic Party of Canada
The Very Rev. Angus J. MacQueen, Chancellor, Mt. Allison University, N.S.
The Very Rev. N. Bruce McLeod, Commissioner, Ontario Human Rights Commission
Bennett Metcalfe, Journalist, B.C.
Joe Morris, President, Canadian Labour Congress
Christina Newman, Executive Editor, Saturday Night
Hon. Howard R. Pawley, former Manitoba Attorney General
Thomas Perry, Professor of Pharmacology, University of British Columbia
Walter Pitman, President, Ryerson Polytechical Institute, Toronto
Harry Rankin, Rankin & Company, Barristers and Solicitors, Vancouver, B.C.
Dr. Peter Richardson, Principal, University College, Toronto
Abraham Rotstein, Dept. of Political Economy, University of Toronto
Kathleen Ruff, Director, B.C. Human Rights Code
William Saywell, Principal, Innis College, Toronto
Lloyd R. Shaw, Chairman, L.E. Shaw Limited, Halifax, N.S.
Don Taylor, United Steelworkers of America
Murray Thomson, President, Canadian Council of International Co-operation
The Rev. G.E. Topshee, Director, Coady International Institute, N.S.
David Walsh, President, Realco Property Ltd., Toronto
Patrick Watson, Broadcaster and Journalist
Robin Wilson, Executive Director, Canadian University Service Overseas
Sandra Witherspoon, M.D., Vancouver, B.C.
* positions given for identification purposes only.