Changing how U.S. forms ask about race and ethnicity is complicated. Here’s why

2023/04/28 Leave a comment

Good explainer. Canada’s visible minority categories provide much richer detail:

The first changes in more than a quarter-century to how the U.S. government can ask about your race and ethnicity may be coming to census forms and federal surveys.

And the Biden administration’s revival of this long-awaited review of federal standards on racial and ethnic data has resurfaced a thorny conversation about how to categorize people’s identities and the ever-shifting sociopolitical constructs that are race and ethnicity.

While this policy discussion is largely under the radar, the stakes of it touch the lives of every person in the United States.

Any changes to those standards by the White House’s Office of Management and Budget could affect the data used to redraw maps of voting districts and enforce civil rights protections, plus guide policymaking and research. They could also influence how state and local governments, as well as private institutions, generate statistics.

Here are a few things to know about this complicated effort that could change OMB’s Statistical Policy Directive No. 15:

Asking about race and ethnicity in a combined question could shrink a mysterious “Some other race” category

The current standards require federal forms that ask participants their identities to inquire about race and ethnicity through two separate questions. That’s why on census forms, for example, before you see the race question, there’s a question about Hispanic or Latino identity, which the U.S. government considers to be an ethnicity that can be of any race.

But for the 2020 census, close to 44% of Latinos either did not answer the race question at all or checked off only the box for the mysterious catchall category “Some other race,” according to data the Census Bureau released last month.

“They provide really important insights to what we’ve seen in our research over the decade — that Hispanics continued to find great difficulty with answering the separate questions on ethnicity and on race,” Nicholas Jones, director of race and ethnic research and outreach in the bureau’s Population Division, says about the data, the release of which the bureau moved up to help inform discussions about OMB’s standards.

The rise of “Some other race” — which is legally required on the census by Congress and is now the second-largest racial category in the U.S. after white — helped drive earlier research by the bureau into alternative ways of asking about race and ethnicity.

Combining those two topics into one question, while allowing people to check as many boxes as they want, is likely to reduce confusion and the share of Latinos who mark “Some other race,” bureau research from 2015 suggests.

And that has led an OMB working group to propose making a single combined question the new required way of collecting self-reported racial and ethnic data.

How would a combined question likely change how many people identify as Asian, Black or Pacific Islander?

The bureau’s research involved comparing how people could respond to a combined question vs. separate questions.

Its testing in 2015 – along with similar testing in 2010 and 2016 – found no statistically significant differences in the shares of participants who reported identifying as Asian, Black or Pacific Islander. (There are conflicting findings about the potential impact on the percentage of people reporting as American Indian or Alaska Native.)

But Howard Hogan, a former chief demographer at the bureau who retired from the agency in 2018, contends that research is inconclusive on the potential effects a combined question could have on those groups, particularly on the Black population.

“We don’t know for sure. It’s possible that it would have no effect or even increase. But it’s also equally possible, and I believe slightly more likely, that it would reduce,” Hogan says about a combined question’s impact on the share of people identifying as Black, adding that not all of the bureau’s experiments were designed to test how people may respond to a combined question when it’s asked by a census worker in person, which is how many people of color have participated in the count rather than filling out a form on their own.

The bureau was able to do a month of in-person interviewing for its testing in 2016, and it found no statistically meaningful differences in the shares of people identifying as Asian, Black or Pacific Islander.

Despite the limitations of the agency’s research, the bureau’s officials continue to stand behind their recommendation that a combined question would be the “optimal” way of asking about a person’s race and ethnicity.

“We’re confident in the sampling methodology as well as the consistent results that we’ve seen across three, large national tests,” says Sarah Konya, chief of the bureau’s census testing and implementation branch.

There are concerns about how a combined question could affect racial data about Latinos

Major civil rights organizations focused on census and data issues have also voiced their support for a combined question.

But a campaign called “Latino Is Not A Race,” which is led by a group of researchers who are part of the afrolatin@ forum, has raised concerns that a combined question would allow some Latinos to answer the question by only checking a box for “Hispanic or Latino.”

“The idea that there are some Latinos who are just Latino is contributing to the myth that Latinos are exempt from racialization. That’s not true. Our history has never been that. If you go back to any country in Latin America, you will see a racial hierarchy where whites were on top, brown-skinned people were somewhere in the middle, and Black people and people racialized as Indigenous have been on the bottom,” says Nancy López, a sociology professor who directs the University of New Mexico’s Institute for the Study of “Race” and Social Justice and is calling for research into an additional racial category that could be meaningful to Latinos who are racialized as “Brown.”

The OMB working group has said it’s looking into doing more testing of the combined question’s effects by this August, and outside advisers to the bureau on its Census Scientific Advisory Committee have recommended additional tests and focus groups on specifically how Latinos would respond to this race-ethnicity question format.

Any follow-up research is running up against a summer 2024 deadline that OMB has set for its review of the standards in order to enact changes before the end of President Biden’s first term and in time for them to be incorporated into 2030 census preparations, which are already underway.

In the meantime, both López and the National Association of Latino Elected and Appointed Officials Educational Fund are calling for the standards to clearly define the difference between the concepts of race and ethnicity, which the OMB working group acknowledges many people understand to be similar or the same.

If there’s no combined question, there may be no new “Middle Eastern or North African” checkbox

Entangled within the discussion about the combined-question proposal is the possibility of a new checkbox for “Middle Eastern or North African” — a category that the OMB working group has proposed to no longer classify as white under the federal standards.

Many people in the U.S. with origins in Lebanon, Iran, Egypt and other countries in the Middle East or North Africa do not identify as white people, and advocates for Arab Americans and other MENA groups have spent decades pushing for a checkbox of their own on the census and other forms.

Including a “Middle Eastern or North African” checkbox would likely reduce the share of participants who mark “White” or “Some other race,” while increasing the shares marking “Black” or “Hispanic or Latino,” the Census Bureau’s 2015 research suggests.

But if OMB does not change the standards to allow for a combined question about race and ethnicity, it’s not clear whether a new checkbox for “Middle Eastern or North African” would be approved. The bureau’s research has not specifically tested treating that category on forms as an ethnicity, which has long been the preference for the Arab American Institute and other advocates for a MENA category.

Source: Changing how U.S. forms ask about race and ethnicity is complicated. Here’s why

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Swiss to erect 1st national memorial honoring Nazi victims

2023/04/28 Leave a comment

Over due, but test will be how it interprets Switzerland’s role in persecution of Jews and others during the Nazi regime:

Switzerland’s executive body agreed Wednesday to help pay for a national memorial to honor the six million Jews and other victims of the Holocaust and Nazi persecution, in what the leading Swiss Jewish group is calling the country’s first official monument of its kind.

The Federal Council, the seven-member executive branch, approved 2.5 million Swiss francs (about $2.8 million) for the memorial that will be erected at an unspecified “central location” in the capital, Bern, at a time when the number of Holocaust survivors has dwindled and antisemitism has risen again.

“The Federal Council considers it of great importance to keep alive the memory of the consequences of National Socialism, namely the Holocaust and the fate of the six million Jews and all other victims of the National Socialist regime,” a government statement said.

Switzerland and its capital, through the move, were “creating a strong symbol against genocide, antisemitism and racism, and for democracy, the rule of law, freedom and basic individual rights,” it said.

The statement did not mention whether the memorial would make any direct reference to any Swiss role in the persecution of people during the Nazi regime in Germany.

The Swiss Federation of Jewish Communities, an umbrella group, said Switzerland has about 60 small, private sites remembering the Holocaust and other crimes of the Nazis.

“There is, however, no official or national memorial for the numerous Swiss victims of persecution, for the thousands of refugees repelled at the borders or deported, but also for the many courageous helpers in this country,” it said, noting that the memorial would be created to honor them all.

The group says recent studies have shown that a “sizeable number” of Swiss citizens were victims of the Nazi regime, “persecuted because they were, for example, Jews, socialists, Sinti or Roma.” Both Sinti and Roma are peoples who live predominantly in eastern Europe.

It noted that thousands of people flocked toward Swiss borders during World War II seeking protection, only to be “repelled and, in many cases, sent back to certain death.”

Switzerland has long grappled with its ties to Nazi Germany — not least through a call for national introspection on the issue from its first Jewish and woman president, Ruth Dreifuss, in 1999.

The country was neutral during WWII, but a government-appointed panel in 1997 found Switzerland had taken part in over three-fourths of worldwide gold transactions by Nazi Germany’s Reichsbank — both as buyer and intermediary.

Source: Swiss to erect 1st national memorial honoring Nazi victims

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Les baby-boomers du Québec ne sont pas «pure laine» à 95%

2023/04/26 Leave a comment

Of note:

Selon M. Charles Gaudreault, ingénieur chez H2O Innovation, il faudrait s’attendre à un effondrement de la population québécoise d’« origine ethnique française » allant jusqu’à 45 % en 2050. Préoccupé par l’impact de l’immigration sur les populations des pays d’accueil comme le Canada et ses provinces, il n’a élaboré qu’un seul scénario pour couvrir huit décennies dans la revue Nations and Nationalism.

Ses inspirations lui viennent d’abord du Britannique David Coleman, pour qui « la population britannique blanche devrait tomber à moins de 56 % de la population du Royaume-Uni en 2056 ». Elles proviennent aussi des Américains James Smith et Barry Edmonston, qui ont prévu que la population blanche des États-Unis — à l’exclusion des Hispaniques — ne compterait plus que pour 51 % en 2050.
 
Considérant à tort que le recensement de 1971 offre les données les plus sûres sur l’origine ethnique, M. Gaudreault a effectué sa projection à partir d’un Québec dénombrant 6 millions d’habitants. À cette époque, les Québécois d’origine ethnique française comptaient pour 79 % de la population. Ne restent alors que 21 % pour englober toutes les autres origines, notamment les Premières Nations, les Britanniques, les communautés italiennes et grecques.

Pour justifier son choix, Gaudreault se base sur deux sources dont il a pris connaissance de manière distraite. D’une part, il prétend devoir faire un retour à « la démographie ethnique » après que « les démographes se [sont] tournés vers la démographie linguistique ». D’autre part, il s’appuie sur une étude généalogique d’un groupe de chercheurs sous la direction d’Hélène Vézina.

Il est faux d’affirmer qu’une « démographie ethnique » a déjà existé. S’il y a eu jadis rapprochement entre l’origine ethnique et la langue maternelle, c’était par intérêt pour cette dernière. Richard Arès n’a-t-il pas fait remarquer que « plus on va vers l’ouest, plus les chances du français s’effritent » chez les Canadiens français ?

Ensuite, affirmer « que les ancêtres des baby-boomers étaient à 95 % d’origine française », c’est confondre l’origine ethnique des personnes recensées en 1971 avec 2000 généalogies « contenant plus de cinq millions de mentions d’ancêtres », dont la plupart sont arrivés au XVIIe siècle, prenant ainsi une avance jugée « insurmontable ».

M. Gaudreault a ventilé ses résultats en trois classes étanches, plutôt que de les rendre perméables les unes aux autres, comme chez les démographes. Il y a d’abord les Canadiens français (Ethnic French Canadians). Ensuite, les Autochtones, les Britanniques et tous les autres groupes ethniques recensés en 1971 sont identifiés sous l’appellation Non French Canadians. Enfin, tous les immigrants arrivés depuis 1971, leurs enfants et leurs descendants forment une classe à part (Immigrants and Descendants – IAD).

Notons que le troisième groupe (IAD) réunit tous les immigrants originaires de pays francophones (France, Sénégal, Vietnam, Haïti, etc.) ainsi que tous les enfants que la loi 101 conduit, depuis 1977, dans nos écoles françaises ! Partant donc de zéro en 1971, les effectifs de ce groupe sont les seuls à augmenter sous l’effet de l’immigration. Les deux premiers groupes ne peuvent qu’être marginalisés avec le temps.

Le talon d’Achille : la rétroprojection

La partie rétrospective appartenant déjà à l’histoire, nous avons évalué les résultats de M. Gaudreault pour le groupe IAD à partir des faits démographiques observés entre 1971 et 2001.

Charles Gaudreault affirme que « la sous-population des IAD affiche une augmentation constante, de 0,8 million en 2000, à 2 millions en 2020, à 3 millions en 2035, puis à 4,1 millions en 2050 ». Cette suite de résultats dessine une équation mathématique qui ne tient pas compte des fluctuations de l’immigration. Au départ, il y a une sous-estimation de 29 % (1971-1976), suivie d’une surestimation de 24 % (1977-1988), et ainsi de suite.

Au recensement de 2001, on a dénombré au Québec 510 100 personnes immigrées arrivées durant les trois dernières décennies du XXe siècle. Parmi ces personnes, on comptait 150 800 femmes en âge d’avoir des enfants en 2001. Tous calculs faits, parmi ces Québécois recensés en 2001, nous avons estimé que 118 500 personnes âgées de 30 ans ou moins étaient issues des immigrantes de cette époque.

Selon nos calculs, la somme des immigrés de la période 1971-2001 et de leurs descendants n’est que de 617 000 personnes au lieu des 860 000 obtenues selon la projection de Charles Gaudreault. Force est de reconnaître qu’il y a surestimation de 243 000 personnes du groupe IAD. En pourcentage, cette surestimation est très importante : 39,5 % !

La partie rétroactive de la projection de Charles Gaudreault conduit à une proportion d’Ethnic French Canadians de 64,5 % en 2014. Puisque nos calculs donnent une proportion de 71,2 % pour une sous-estimation de près de 7 points, le maintien des mêmes hypothèses jusqu’en 2050 ne peut que produire, après 35 ans, des résultats sans commune mesure avec les données historiques probantes.

Source: Les baby-boomers du Québec ne sont pas «pure laine» à 95%

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Islamophobia widespread in Canada, early findings of Senate committee study indicate

2023/04/25 Leave a comment

Of note:

Islamophobia and violence against Muslims is widespread and deeply entrenched in Canadian society, early findings from a Senate committee studying the issue indicate.

Muslim women who wear hijabs – Black Muslim women in particular – are the most vulnerable, and confronting Islamophobia in a variety of public spheres is difficult, the committee on human rights has found.

“Canada has a problem,” committee chair Sen. Salma Ataullahjan said in a phone interview with The Canadian Press.

“We are hearing of intergenerational trauma because young kids are witnessing this. Muslims are speaking out because there’s so many attacks happening and they’re so violent.”

The problem is worse than current statistics suggest, Ataullahjan said.

Many Muslims across Canada live with constant fear of being targeted, especially if they have experienced an Islamophobic attack, witnessed one or lost a loved one to violence, the committee found.

“Some of these women were afraid to leave their homes and it became difficult for them to take their children to school. Many were spat on,” Ataullahjan said. ” Muslims have to look over their shoulder constantly.”

Last month, figures released by Statistics Canada indicated police-reported hate crimes targeting Muslims increased by 71 per cent from 2020 to 2021. The rate of the crimes was eight incidents per 100,000 members of the Muslim population, based on census figures.

The Senate committee’s work began in June 2021, not long after four members of a Muslim family died after being run over by a pickup truck while out for an evening walk in London, Ont. A man is facing terror-related murder charges in their deaths.

The committee’s senators, analysts, translators and other staff travelled to Vancouver, Edmonton, Quebec, and across the Greater Toronto Area to speak with Canadians who attend mosques, Muslims who were victims of attacks, teachers, doctors and security officials, among others.

The findings from those conversations are now being put together in a report, which the committee began drafting this week, Ataullahjan said.

The final version of the report – set to be published in July – is expected to include recommendations on what can be done to combat Islamophobia and how government can better support victims of attacks, she said.

Among the committee’s findings is an observation that attacks against Muslims often appear to happen out on the streets and appear to be more violent than those targeting other religious groups, Ataullahjan said.

Analysts and experts interviewed by the Senate committee said the rise of far-right hate groups and anti-Muslim groups are among the factors driving attacks against Muslims, Ataullahjan said.

The committee looked at the cases of Black Muslim women in Edmonton who were violently assaulted in recent years.

“Some of them sat in front of us and everyone was getting teary-eyed because it’s not easy to tell your story especially where you’ve been hurt,” she said.

The 2017 shooting at a Quebec mosque when a gunman opened fire, killing six worshippers and injuring several others, is another example of violent Islamophobia, she said.

The Senate committee’s report will also address recent violence against Muslims, including an alleged assault outside a Markham, Ont., mosque where witnesses told police a man tore up a Qur’an, yelled racial slurs, and tried to ram a car into congregants.

The committee will also detail day-to-day aggression against Muslim Canadians, including accounts from hijab-wearing girls in schools who don’t feel comfortable reporting instances of Islamophobia to police, Ataullahjan said.

The National Council of Canadian Muslims said the initial findings align with what it has been observing and trying to inform government leaders about for years.

“We’re happy that this is being done,” said spokesman Steven Zhou. “It’s something that everyone everywhere needs to study up on. It’s a worsening problem.”

The council gets calls every day from Muslims across Canada detailing instances of Islamophobia, Zhou said, underscoring the need for action.

“People don’t like to report these things,” he said. “It takes a lot out of them to actually go to courts or talk to the police who might not understand exactly what they’ve gone through.”

Zhou said he expects the committee will make recommendations similar to suggestions the council has already put forward, including changes to hate crime legislation, creating policies that would prevent hate groups from gathering near places of worship, and legislation to deal with online hate.

The National Council of Muslim Canadians also hopes the report will help Canadians familiarize themselves with the Muslim community.

“We want to address hate,” he said. “But also it’s about building bridges. For people to learn about Islam, for people to learn about what this religion is actually about, how the community works.”

Source: Islamophobia widespread in Canada, early findings of Senate committee study indicate

Filed under Islamophobia, Multiculturalism Tagged with , ,

Canadian military sees rise in applications from new immigrants

2023/04/25 Leave a comment

Long standing challenge among general recruitment challenge:

More than 6,000 new immigrants have applied to join Canada’s Armed Forces (CAF) over the past two months after the military dropped citizenship requirements to bolster its ranks, according to the latest data provided to New Canadian Media.

“We have seen a huge interest from new Canadians since we’ve opened the door to permanent residents,” Lieutenant-General Jennie Carignan, the military’s Chief of Professional Conduct and Culture told NCM in an interview during her recent visit to Vancouver.

“The number of folks from different backgrounds…new Canadians has increased from 23 per cent to over 30 per cent of applicants,” she said. “This is very, very good news.”

NCM reported on Nov 11 that Canada’s military would be opening its doors wider to attract new immigrants into its ranks after the CAF recruitment site was updated to reflect policy change. Before the change, only Canadian citizens were eligible to apply for employment within the country’s military. Permanent resident status — except in certain categories — did not qualify.

Permanent residents who join the military now will not be subject to the minimum residency requirements — to keep permanent resident status, a new immigrant must be living in Canada for at least 730 days in the last five years — and will be allowed to leave the country for overseas postings or personal reasons. 

The CAF is now recruiting for more than 100 positions, including radiologists and marine technicians.  As of July 2022, the regular force had approximately 63,500 members — about 8,000 short of its mandated strength. The CAF had a target to bring in at least 5,900 new members through its recruiting centres by March 2023. 

Top down, bottom up changes

LGen Carignan, who leads the command team for the military group tasked with leading the Canadian Armed Forces’ cultural transformation, said the recruitment uptick bodes well with her unit’s efforts to modernize the institution.

The mother of four and the first woman in the Canadian Armed Forces to lead a combat unit said her central mission now is to unify and consolidate culture change within the various departments in the CAF and the Department of National Defence (DND).

“This is a whole defence undertaking – bottom up, top down, and horizontally across the CAF,” she said. 

“We need to move towards a space where people can be themselves, be authentic and at the same time, contribute to the common mission.

Within LGen Carignan’s organization, there are these five advisory groups that represent visible minorities, Indigenous peoples, the LGBTQA+ community, people with disabilities, and women’s rights advocates.

“We gather their feedback every time we build a new policy… every time we go out and implement various initiatives,” LGen Carignan said. “And they do inform our strategies, our processes and our policies.”

“We are bringing our game up in terms of inclusive behavior,” she said.

The sweeping changes being imposed under LGen Carignan include everything from a new gender inclusive dress code to other aspects of appearance, including the length of one’s hair, and establishing a restorative engagement process, which she expects will guide culture change strategies and resolve personnel conflicts.

There will also be a restructuring of the defence department’s complaints management system and an overhaul to improve the training and promotion of managers.

“I expect a performance measurement framework that will provide quantitative and qualitative data on whether CAF is progressing in terms of creating a healthy culture, to be ready soon,” she said.

LGen Carignan said NATO members are also looking at what the CAF is doing in terms of enabling culture change within its leadership and ranks.

“Recently, I sat down with 25 of our allies within NATO who are very very interested in what we are doing,” she said.

Backlash

LGen Carignan said while most of the military family is very supportive of the required culture changes, she acknowledged that there are some within the military and media who feel otherwise.

Among the critics are Retired Lt.-Gen. Michel Maisonneuve who got a standing ovation from serving senior military officers after a dinner speech last November in Ottawa where he slammed the changes to military dress regulations, reported the Ottawa Citizen.

Thomas Juneau, a former National Defence analyst wrote on Twitter that Maisonneuve’s speech “was an embarrassment and a good illustration of the culture of entitlement that has led to the systematic abuses of power in the senior ranks of the military,” the paper said.

Others like National Post columnist Jamie Sarkonak have suggested that the military’s focus on diversity, equity and inclusion is getting in the way of training for war. 

“It’s hard to see why any of this would be relevant to the Armed Forces, which should be focused on defending all Canadians equally,” Sarkonak wrote.

LGen Carignan said building lasting, positive culture change in the military will ensure Canada’s effectiveness in responding to growing threats at home and around the world.

“This has never been a distraction… your teams are not conducive to be the best that they can be if its members do not feel protected and respected when they wear a uniform,” she said.

“What resulted in success in the past will not be what makes us successful in the future. We are at a time where a shift is required in how’ we conduct ourselves, how’ we exercise leadership, and how we understand power and authority,” LGen Carignan responded in an update about her unit.

“We at CPCC are inspired by the changes and evolution we have seen over the past months and are convinced of our capacity to continue to improve together.”

Source: Canadian military sees rise in applications from new immigrants

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Faine: I’m getting intolerant of tolerance

2023/04/24 Leave a comment

Good commentary from Australia’s Jon Faine:

It is time to retire the T word from the vocabulary of multiculturalism. I do not want anyone to say that they “tolerate” me. It is patronising and condescending.

Tolerance denotes a reluctant acceptance, a begrudging recognition of something unpleasant that will not go away. Why be so negative about one of the greatest assets we have – our diversity?

Smilingly encouraging “tolerance” for those who used to be described as “New Australians” is actually a backhander, a well-meaning but confused commentary on our almost universally shared commitment to social cohesion.

It is usually invoked by established figures comfortable about their place in our nation, but uttered rarely by anyone insecure or struggling.

I flinch when I hear it, whether from the lips of a government minister, a faith leader or various commentators who regularly pepper it through their offerings.

We live in one of the most socially cohesive, peaceful, multicultural societies on the globe. Although we can and must do better, let us be frank about our successes.

We speak nearly 300 different languages, according to Victorian Multicultural Commission data, and claim almost every known ancestry and every imaginable variation on the human race. More than 25 per cent of Australians are born overseas, and about 50 per cent of us have at least one of our parents born overseas.

Schools, workplaces, marriages, friendships and public and private enterprises are more diverse than ever before. Belatedly, we are beginning to validate and celebrate the unique culture of our First Nations communities and at last have adopted militancy in tackling the entrenched racism to which they have and continue to be exposed.

Australia without generations of migrants and their cultural contribution is unimaginable. But it is also a historical truth that many migrant communities, once established and settled, express reservations about the next wave.

Instead of feeling affinity or empathy, they question their legitimacy — dubbed the “drawbridge” phenomenon. Once a new arrival becomes established and secure, the “drawbridge” is lifted to prevent others from enjoying the same benefits.

It would be nonsense to try to argue that contemporary Australia is the mythical fairytale melting pot, that we all sit around together harmonising Kumbaya. It is equally wrong to portray Australia as a hotbed of racial or ethnic strife.

Last month, a handful of neo-Nazis performed on the steps of Victoria’s Parliament House, scoring the attention they craved along with their goal of saturation media coverage.

Reassuringly, their parade was swiftly condemned by almost all community leaders. Zero tolerance was confirmed at nearly every level. This is how standards are set.

Choosing to turn a blind eye or to stay silent about overt racism is in effect to support it. Saying nothing signifies everything. Not condemning is assisting – the nod, a sly wink, a slight hint of approval is oxygen to racists and assists their recruiting.

The annual monitor from the authoritative Scanlon Foundation, which researches social cohesion and helps migrants transition to Australia, notes a recent change in the value we place on migration. Since the foundation began more than 20 years ago, it has measured and tracked consistent support for immigration as a source of strength for our culture and economy.

That steady support over many years has stalled during the pandemic. Suddenly, our sense of national belonging has declined, according to the foundation, although local belonging has improved. Lockdown and isolation achieved something.

At the same time – and surely, related – fewer Australians think we are still a land of equal opportunity, both economic and social.

It ought not surprise that in times of financial stress, multiculturalism is vulnerable. Growing economic inequality exacerbates social inequality which puts stress on social cohesion.

Fear of “the other” is driving repression and racial tension all over the world, as it has throughout history. Although we have a continent to ourselves, with no land borders to spark friction, we are not immune.

For many years, I was honoured and humbled to be an Australia Day ambassador and to assist at citizenship ceremonies across the state. There are few more moving moments in public life than to witness first-hand the emotion, excitement and sincerity with which new citizens pledge allegiance to their adopted home. I recommend it as a tonic for even the most hardened of hearts and jaded of souls.

Many of us take for granted what for others is a profound privilege, the priceless reward for unimaginable hardship and struggle.

Immigration and diversity add strength to our society and counter the ossification and stagnation that impacts many countries that turn their back on the fresh ideas and energy that comes with welcoming new arrivals.

We must repel the efforts of those who try to exploit and inflame community tensions instead of resolving them, who see an opportunity for power or profit by poking a stick into an ants’ nest, and then wondering aloud why the ants have become so agitated.

Jon Faine is a regular columnist and former ABC Radio Melbourne broadcaster. He is a Vice Chancellor’s Fellow at the University of Melbourne.

Source: I’m getting intolerant of tolerance

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Irwin Cotler: The lessons of the Holocaust remain sadly relevant today

2023/04/24 Leave a comment

Good piece, connecting the Holocaust to other genocides, war crimes and human rights violations, both historic and contemporary:

This year’s Holocaust Martyrs’ and Heroes’ Remembrance Day was a particularly poignant historical moment of remembrance and reminder, of bearing witness, of learning and acting upon the universal lessons of history and the Holocaust.

I write in the aftermath of the 90th anniversary of the establishment in 1933 by Nazi Germany of the infamous Dachau concentration camp — where thousands were deported to during Kristallnacht — reminding us that antisemitism is toxic to democracy, an assault on our common humanity, and as we’ve learned only too painfully and too well, while it begins with Jews, it doesn’t end with Jews.

I write also in the aftermath of the 81st anniversary of the Wannsee Conference, convened by the Nazi leadership to address “The final solution to the Jewish question” — the blueprint for the annihilation of European Jewry — which was met with indifference and inaction by the international community.

I write also on the 80th anniversary of the Warsaw Ghetto Uprising, the most heroic Jewish and civilian uprising during the Holocaust, which was preceded by the deportation of 300,000 Jews from the Warsaw Ghetto to the Treblinka death camp. There is a straight line between Wannsee and Warsaw; between the indifference of one and the courage of the other.

I write also amidst the international drumbeat of evil, reflected and represented in the unprovoked and criminal Russian invasion of Ukraine, underpinned by war crimes, crimes against humanity and incitement to genocide; the increasing assaults by China on the rules-based international order, including mass atrocities targeting the Uyghurs; the Iranian regime’s brutal and massive repression of the “women, life, freedom” protests; the mass atrocities targeting the Rohingya, Afghans and Ethiopians; and the increasing imprisonment of human rights defenders like Russian patriot and human rights hero Vladimir Kara-Murza — the embodiment of the struggle for freedom and a critic of the invasion of Ukraine — sentenced this week to 25 years in prison for telling the truth, a re-enactment of the Stalinist dictum of “give us the person and we will find the crime.”

And I write amidst an unprecedented global resurgence of antisemitic acts, incitement, and terror — of antisemitism as the oldest, longest, most enduring, and most dangerous of hatreds, a virus that mutates and metastasizes over time, but which is grounded in one foundational, historical, generic, conspiratorial trope: namely, that Jews, the Jewish people, and Israel are the enemy of all that is good and the embodiment of all that is evil.

And so at this important historical juncture, we should ask ourselves what we have learned over the past 80 years and what lessons we must act on, including the following:

• The danger of forgetting the Holocaust and the imperative of remembrance — as Nobel laureate Prof. Elie Wiesel put it, “a war against the Jews in which not all victims were Jews, but all Jews were targeted victims” — of horrors too terrible to be believed but not too terrible to have happened.

• The demonization and dehumanization of the Jew as prologue and justification for their mass murder.

• The mass murder of six million Jews — 1.5 million of whom were children — and of millions of non-Jews, remembering them not as abstract statistics, but as individuals who each had a name.

• The danger of antisemitism — the oldest, longest, most enduring of hatreds — and most lethal. If the Holocaust is a paradigm for radical evil, antisemitism is a paradigm for radical hate that must be combatted.

• The dangers of Holocaust denial and distortion — of assaults on truth and memory, and the whitewashing of the worst crimes in history.

• The danger of state-sanctioned incitement to hate and genocide. The Holocaust, as the Supreme Court of Canada put it, “did not begin in the gas chambers, it began with words.”

• The danger of silence in the face of evil — where silence incentivizes the oppressor, never helping the victim — and our responsibility always to protest against injustice.

• The dangers of indifference and inaction in the face of mass atrocity and genocide. What makes the Holocaust and the genocide of the Tutsis in Rwanda so horrific are not only the horrors themselves. What makes them so horrific is that they were preventable. Nobody could say we did not know. Just as today, with regard to mass atrocities being perpetrated against the Uyghurs, the Rohingya, and the Ukrainians — nobody can say we do not know. We know and we must act.

• The Trahison des Clercs — the betrayal of the elites — doctors and scientists, judges and lawyers, religious leaders and educators, engineers and architects. Nuremberg crimes were the crimes of Nuremberg elites. Our responsibility, therefore, is always to speak truth to power.

• The danger of cultures of impunity, and the corresponding responsibility to bring war criminals to justice. There must be no sanctuary for hate, no refuge for bigotry, no immunity for these enemies of humankind.

• The danger of the vulnerability of the powerless and the powerlessness of the vulnerable. The responsibility to give voice to the voiceless and to empower the powerless. In a word, the test of a just society is how it treats its most vulnerable.

And so, the abiding and enduring lesson: We are each, wherever we are, the guarantors of each other’s destiny. May this day be not only an act of remembrance, which it is, but a remembrance to act, which it must be — on behalf of our common humanity.

National Post

Irwin Cotler is Emeritus Professor of Law at McGill University, International Chair of the Raoul Wallenberg Center for Human Rights, and former Minister of Justice and Attorney General of Canada. He is Canada’s first Special Envoy for Preserving Holocaust Remembrance and Combatting Antisemitism.

Source: Irwin Cotler: The lessons of the Holocaust remain sadly relevant today

Filed under Antisemitism, Holocaust, Multiculturalism Tagged with ,

Adam: Racial minorities have more concerns than cash as PSAC strikes

2023/04/22 Leave a comment

TBS desegregated visible minority and gender data for the last six years portrays increasing diversity, with net hirings (hirings less separations) and promotions significantly greater for visible minorities than not visible minorities. Highlights the danger of over-emphasizing personal stories rather than analyzing the data more closely:

Massive disruptions to government services were expected across the country as thousands of public servants went on strike this week in a dispute over wages and working conditions. The walkout affects 155,000 workers, but about 47,000, who are classified as essential workers, will remain on the job. That leaves some 100,000 for the picket lines.

The strike comes at a time when Canadians are struggling with the high cost of living, and many small businesses still have yet to fully recover from the effects of the pandemic. The public service union however, says its members have been affected by inflation, and is demanding a 4.5 per cent annual raise. At the time the strike was called, the federal government had offered three per cent, which the union rejected. The striking workers must walk a fine line to ensure public support because Canadians may be in no mood to tolerate a long walkout.

Significant as it is, the strike should not overshadow what, for many Black and other minority public servants, is an existential crisis: the lack of advancement that has confined them to low-paying entry-level jobs, and undermined their dignity and self-worth. Imagine working in the same job for 20 or 30 years and never getting a promotion. The shame of it is that this is what’s happening to Black and other minority employees of our federal government.

In the Citizen last week, Sandra Griffith-Bonaparte revealed how she never got a promotion in 22 years as a public servant at the Department of National Defence. It’s not because she lacks ambition. She worked hard to acquire two undergraduate degrees from Carleton University, as well as a master of arts and public ethics at St. Paul’s University and the University of Ottawa. She applied for numerous promotions but was rejected by her employer, watching as others climbed the job ladder and left her behind.

It was as if her employer was telling her she is not wanted; she doesn’t belong there. “Time and again, I’m either blocked, overlooked, ostracized, and this has me questioning: Why?” she said. “My story is not unique, this is happening all over in the Canadian government, in the public service in the city, in provincial workplaces.”

Indeed. Her case is a reflection of the discrimination many Black and minority people face in the public service: qualified people trapped in the same job for decades without any hope of progress or advancement, simply because of the colour of their skin.

It shows in a 2021-22 Treasury Board employment equity report, which lays out how Indigenous people, Blacks and other members of so-called visible minorities continue to languish in the lowest salary ranks in the public service, while fewer and fewer of them are found in the higher levels.

It is this kind of discrimination that prompted a group of public servants to launch a lawsuit against the federal government seeking redress and compensation. The lawsuit highlights stories of others like Griffith-Bonaparte — people who have been toiling at the lower echelons of the public service for decades.

There is Carol Sip, a former Canada Border Services Agency employee whose supervisor constantly made derogatory remarks to her without management doing anything about it. She worked 26 years without promotion. Then there is Jennifer Phillips, who worked for the Canada Revenue Agency for 30 years and was promoted only once. Time and again, she watched as people she trained get promoted.

None of the claims in the class action lawsuit has been proven in court, but the sad thing is that these people were not looking to fill quotas or get preferential treatment. All they wanted was the same opportunity given to others to compete and advance on merit.

Responding to the equity report, Treasury Board president Mona Fortier promised the government would do better to build a more “inclusive and diverse” public service. When confronted with problems, politicians have a habit of offering comforting words without any real action. Federal workers are on strike for more money, but for racial minorities, there’s much more than cash at stake.

Mohammed Adam is an Ottawa journalist and commentator. Reach him at nylamiles48@gmail.com

Source: Adam: Racial minorities have more concerns than cash as PSAC strikes

Filed under Multiculturalism Tagged with , , ,

Douglas Todd: Canadian Indigenous spirituality anything but monolithic 

2023/04/22 Leave a comment

Another good reminder:

“All First Nations believed their values and traditions were gifts from the Creator. One of the most important and common teachings was that people should live in harmony with the natural world and all it contained.”

That’s what the Canadian government’s educational resource for young people says every Indigenous person believed before settlers arrived. And today many continue to believe there is uniformity in contemporary Indigenous spiritual practice.

But the recent Canadian census reveals that Canada’s 1.8 million Indigenous people are anything but monolithic in regard to religion and spiritual practice. The range is extraordinary.

To begin with, the census, which every decade asks about religion, found a fast-rising number of Indigenous people, about 47 per cent, are checking off the box: “No religion, and secular perspectives.” That compares to only 20 per cent in 2011.

At the other end of the spectrum, a declining number of Indigenous people, also about 47 per cent, says they’re Christians.

And only four per cent of Canadian Indigenous people put themselves in the category of “traditional (North American Indigenous) spirituality.” This small group would be closest to the historic form of spirituality described in Ottawa’s educational resource for young people.

Indigenous religious diversity stretches surprisingly wide in 2023, flowing into unfamiliar streams.

The census, for instance, found 1,840 Indigenous Canadians who say they’re Muslim, while another 1,615 Canadians are Jewish.

I reached out to some Indigenous, Muslim and Jewish organizations to interview a First Nations, Inuit or Metis who is Jewish or Muslim, whereupon the Centre for Israel and Jewish Affairs introduced me to Cheyenne Neszo.

A status member of the Lheidli T’enneh First Nation based in and around Prince George, Neszo is deep into the process of converting to Judaism, the proud religion of her fiancé, Zach Berinstein.

Neszo, a 32-year-old lawyer, grew up in North Delta, where her extended family occasionally attended church and had in many ways lost touch with their Indigenous roots. That changed in recent years, as Neszo, her mother and grandmother applied for First Nations status and reconnected to those cultural origins.

Now, Neszo is three years into studying Judaism with Rabbi Dan Moscovitz at Vancouver’s Temple Sholom, where she and Berinstein will be married in September. “It’s just one of the most welcoming places I’ve come across,” said Neszo, who specializes in Indigenous law. Their wedding will be Jewish, with Lheidli T’enneh elements.

To understand the evolution in Indigenous religiosity over the years, I have frequently interviewed First Nations, Metis and Inuit elders and others who are Christians, who belong to one of the three denominations that ran Canada’s defunct federally funded residential schools.

Although the proportion of Indigenous people who belong to those denominations is declining, it remains that 485,000 Indigenous people today (27 per cent) still say they’re Catholic, 110,000 affiliate with the Anglicans and 42,000 are United Church members.

In addition, 28,000 Indigenous people belong to the Pentecostal Church, which did not operate a residential school. And what of the 6,515 who are Jehovah’s Witnesses and 5,035 who belong to the Church of Jesus Christ of Latter Day Saints (Mormons)?

Although he was not available for an interview, John Borrows, who is of Anishinaabe heritage and a committed Latter-day Saint, was recently profiled by Cardus, a Canadian think tank. Borrows is a professor specializing in Indigenous law, as well as head of the Victoria Multifaith Society.

Like other Anishinaabe people, Borrows went on a Vision Quest as a young man, fasting and being alone in the forest. Although he joined the Latter Day Saints when he was 19, he believes those experiences of encountering God’s presence in nature still inform his faith.

Ray Aldred, a member of the Cree Nation who directs the Indigenous studies program at Vancouver School of Theology, is not surprised more Canadian First Nations are classifying themselves under “no religion, and secular perspectives.”

They are essentially saying, Alder believes, that they don’t want to be associated with “one of those,” by which he means the Christians who are increasingly being condemned for their role in operating about 125 residential schools, which were almost all closed by the 1970s.

There was “no such thing as secular” in traditional Indigenous culture, said Aldred. “The category didn’t exist in the Indigenous mindset.”

He said Indigenous people are picking up the concept from attending college and university, where faculty tend to vilify Christianity and academic papers about the faith seem to only get published if the author can show they hate the religion.

“All that has an impact.”

At the same time, Aldred said many Indigenous people don’t see a contradiction between Christianity and their peoples’ ancient spiritual ways. “Their families have been part of the church for a couple of hundred years.”

For his part, Aldred, who is an Anglican priest, said he believes settler culture and religion has brought both positives and negatives.

Rather than Indigenous people zeroing in on their specific religious or non-religious identities, Aldred suggests they “try to focus on a communal identity,” which connects them to the land and to each other.

He talked about how Metis people, as well as the Nisga’a of northern B.C., follow many different denominations and religious traditions without fighting about it. He admires the Nisga’a creed: “One nation, one heart.”

And in an era when social media incites groups to feel contempt for the other, Aldred rightly encourages people of different faiths and no faith to engage in authentic dialogue.

“The important thing is people learn to speak heart to heart, so we hear one another.”

Source: Douglas Todd: Canadian Indigenous spirituality anything but monolithic 

Filed under Aboriginal, Religion Tagged with , ,

Arabic is not an extension of Islam

2023/04/22 Leave a comment

Good reminder:

While taking Arabic over four semesters here at Princeton, I have learned about the language as well as about the complexities of incorporating lessons about culture and religion into language instruction. Yet there’s one dynamic I’ve seen clearly:  Arabic courses at Princeton identify the language as representative of the people of a single culture and religion — Islam. This teaches Princeton students to consider the Arab and Islamic world as a monolith, excluding diverse groups such as Jewish, Christian, Baháʼí Arabs, as well as non-Arab Muslims. When presenting regional cultures, Princeton should seek to teach diversity rather than try to encourage a uniform perspective.

Throughout all of the introductory Arabic sequence courses, I’ve seen Arabic presented as an extension of Islam many times. For instance, the textbook teaches students traditional Islamic phrases at a disproportionate rate compared to those from other religions, and the lecturers have sometimes referred to Islamic law as “Arab law.” This sends the message that Islam is the only religion practiced by Arabic speakers, which is factually incorrect — there are prominent Jewish, Christian, and Baháʼí communities, not to mention Zoroastrianism and many others. Similarly, this tendency inaccurately represents Islam as a religion of only Arabic speakers, when in reality, less than 20 percent of Muslims are Arab.

However, the moment during which I felt the most unmistakable conflation of Arabic with the culture and religion of Islam was when the non-Muslim students in my Arabic class were asked by the lecturer to refrain from eating and drinking in class during Ramadan. This request made me realize a bias I had not previously observed: the only religious holidays that we had ever learned about in class were Muslim ones. This felt problematic to me as I felt uncomfortable by the demand for all students to change their behavior for the religious beliefs of some. After voicing my opinion to the class, the lecturer rescinded their request. In a subsequent conversation with the lecturer, they said that they didn’t think asking students to not eat and drink in class for Ramadan was requesting behavior from students for a religious reason but rather that it had to do with the culture of the Arab world. To me, this was curious, as I don’t subscribe to the narrative that a language has only one specific culture associated with it — especially not a language that has over 450 million speakers in 60 different countries. It is listed as an official language in about 30.

It is undeniable that the vast majority of the Arab world — 93% — is Muslim. This, however, does not mean that Islam should dominate religious and cultural lessons in Arabic classes. Minorities matter, and they should not be forgotten, especially because many religious minorities are persecuted in the Arab world. Further, these minorities demonstrate the wonderful diversity and complexity of the Arab world. Moreover, there is no single Islamic culture or version of the religion. For example, not all Muslim sects prohibit depictions of the Prophet Muhammad, nor do all Muslim women believe that wearing a hijab is a legitimate interpretation of Islam, so when only a single version of Islam is presented, some Muslims are misrepresented in their own culture and religion.

The Arab world is not monolithic; not only are there varied cultures throughout the Arabic-speaking world, but there is also no one uniform culture that exists in each Arabic-speaking country. Though in some parts of the Arab world, people do not eat or drink in public during Ramadan — indeed, in the United Arab Emirates, all individuals, including non-Muslims, are prohibited from publicly eating or drinking during fasting hours —  this is not a custom practiced in every Arab country. It is impossible to import the “Arab culture” into an Arabic class because no such culture exists. My father, who grew up in Lebanon, never once discussed a cultural custom of avoiding public food consumption during Ramadan, and when I’ve visited Lebanon, this “part” of the culture has never come up. But to reemphasize an important point, his experience is not an example of “Lebanese culture,” as there is not simply one Lebanese culture. The culture in my father’s home village is different from the culture of other Lebanese communities.

There will always be more than one culture and religion practiced by people who speak the same language. Presenting languages as only being spoken by practitioners of one religion or members of one culture excludes the many others that are just as important. There is no homogenous Spanish culture, Chinese culture, or Russian culture. Even languages that are seemingly spoken by a smaller population, such as Italian, are utilized by multicultural communities.

This does not mean that we must avoid discussing religion and culture altogether in language classes. Rather, language instructors ought to highlight as many religions and cultures as possible in their instruction. Muslim holidays are important for Muslims in the Arab world, just as Jewish holidays are important for Jewish people in the Arab world, Christian ones are important for Christians, and Baháʼí ones are important for the Baháʼí community. Educators should not discuss the cultural practices of only one culture in class, but touch on practices from many cultures. Instead of leaving students with a monolithic idea of the people who speak a language, language classes should highlight the diversity of culture and religion within a specific language-speaking population.

Anais Mobarak is a sophomore from Newton, Massachusetts studying chemistry.

Source: Arabic is not an extension of Islam

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