Enduring communist strength in the UFAWU led to deteriorating relations with other unions and persecution of fishermen such as Neish.
In early September, he was elected as one of twelve Canadian delegates to the Asia and Pacific Rim Peace Conference, which took place from 2-12 October 1952, a trip sponsored by the UFAWU, other "red" unions', and local peace councils.
(10.) "End War By Negotiation UFAWU Executive Urges" and "End War In Korea," The Fisherman, 5 December 1950.
(12.) UVASC, Victoria Labour Council fonds, accession 80-59, series IV, box 5, Minutes, 6 December 1950; also 19 July 1950; "Victoria Local Rebukes TLC Over Ban On Neish" and "UFAWU Locals Will Stick To Democracy," The Fisherman, 12 December 1950; Lowther, A Better Life, 18.
Indeed the UFAWU sees its lobbying as primarily oppositional, aimed at incremental gains.
The UFAWU staff see the CORE process as a strategic negotiation rather than a communication process that will generate understanding; they believe CORE is unlikely to produce any major policy changes.
The UFAWU was critical of how the government, timber companies, forest unions, and some environmental groups viewed land management.
Some Aboriginal fishers joined the UFAWU instead of the Native Brotherhood, including some in Prince Rupert and a branch of Nisga'a fishers at Kincolith.
(14.) Rolf Knight, in Nativism and Americanism (http://www.rolfknight.ca/Native8AmerAug06.pdf), 203-6, quoted former UFaWU organizer Homer Stevens as saying the Native Brotherhood leadership was nativist, and against non-native fishers.
However, UFAWU activists argued that the Co-op's policy to continue fishing during union strikes weakened the union's bargaining position.
By 1959, a little more than 25 years after the Co-op's formation, relations between the fishing industry's major union (UFAWU) and the Co-op "had deteriorated badly.
In the late 1960s UFAWU organizers were attempting to expand the Union's jurisdiction to include all fishers on both coasts.