Lisée: «Nègres blancs d’Amérique» 55 ans après

Lisée on the history and the context of when the book was written, and its questionable relevance today in terms of current challenges:

L’auteur était le plus souvent debout. En l’absence de chaise ou de table, il écrivait penché sur le lit superposé du haut. Il n’avait pas de stylo, c’était interdit. Il usait ses bouts de crayon à mine, sans rien avoir pour les aiguiser. En haut de chaque page subtilisée à la cantine, il écrivait, en anglais, « Notes for my lawyer », seule façon d’avoir le droit de mettre quoi que ce soit sur papier. Il ne savait pas d’où venait sa soudaine fluidité d’écriture. D’autant qu’il sortait d’une grève de la faim d’un mois qui lui avait soustrait 25 kilos. Il pouvait écrire de jour comme de nuit, l’ampoule ne s’éteignait jamais.

« La fatigue provenait moins de la faim que du bruit infernal qui régnait dans la prison, a-t-il raconté. À toute heure du jour, il se trouvait des détenus pour taper à corps perdu sur les murs métalliques des cellules ou pour improviser des rythmes assourdissants de tam-tam. D’autres hurlaient jusqu’à épuisement leur terreur ou leur désespoir. D’autres encore s’ouvraient les veines et déclenchaient par leur acte un tumulte ahurissant. Un Noir mit le feu à ses vêtements et chercha ainsi à s’immoler. Un autre se jeta tête première du deuxième étage de notre section. Un troisième fut battu à mort par les surveillants dans sa cellule. »

C’est ainsi qu’est né l’essai québécois le plus lu au monde. Celui qui fit scandale, lors de sa publication il y a 55 ans. Celui dont le titre seul, aujourd’hui, peut mettre fin à des carrières journalistiques ou universitaires, scandaliser le CRTC, pousser une commission scolaire anglophone de Montréal à apposer un autocollant pour cacher le mot offensant dans chaque exemplaire d’un manuel.

Pierre Vallières et son camarade Charles Gagnon occupaient cette cellule de la prison des hommes de New York, surnommée The Tombs, Le sépulcre, en septembre 1966, pour avoir « troublé la paix » en manifestant devant l’édifice de l’ONU en faveur de l’indépendance du Québec. Les deux prisonniers sont surtout accusés d’avoir organisé, plus tôt cette année-là à Montréal, des attentats du Front de libération du Québec.

Vallières noircit donc les pages « avec la fébrilité de celui qui sait qu’il peut être déporté à tout instant et qui profite de chaque minute de libre expression qu’il lui reste encore ». Il pond donc en deux mois 90 % d’une oeuvre qui fera 540 pages chez l’imprimeur. Les deux tiers des feuillets sont déjà sortis de la prison lorsque l’extradition vers Montréal se produit.

Paniqué à l’idée que le dernier tiers sera saisi par des policiers québécois, qui eux lisent le français, Vallières offre un troc aux agents américains de l’immigration venus le saisir au sortir de sa prison : il ne résistera pas physiquement à cette nouvelle arrestation si les agents remettent les pages restantes à son avocat. Si ces agents n’avaient pas tenu parole, rapporte Vallières, le livre n’existerait pas. L’auteur est absent du lancement, le 14 mars 1968, car emprisonné et en procès pour les attentats qui lui sont attribués.

Vallières tenait à son titre, mais l’idée n’était pas neuve. Comme le rappelle Daniel Samson-Legault dans sa méticuleuse biographie de Vallières, Le dissident, chez Québec Amérique (que je recommande chaudement), l’expression avait été utilisée avant lui par Marie-Victorin, les journalistes Jean Paré, Yves Michaud et quelques autres pour décrire la condition des Canadiens français.

Vallières la reprend à répétition dans l’ouvrage et s’en sert comme d’un synonyme d’« opprimé ». Il l’associe d’ailleurs à toutes les victimes du capital, y compris aux ouvriers blancs américains. « C’est en anglais que ce concept se formula spontanément dans ma tête. White Niggers of America. Les Noirs américains furent les premiers, et pour cause, à saisir ce que pouvait être, sur les rives du Saint-Laurent, la condition particulière des Québécois francophones. »

Il ne dit pas à quels Noirs il fait référence, mais on sait que le leader noir américain de l’époque, Stokely Carmichael, qui viendra à Montréal, n’a rien à redire sur cette appropriation sémantique. De même, après avoir trouvé le titre très drôle, Aimé Césaire, inventeur du concept de « négritude », dira que Vallières avait bien compris qu’il ne s’agissait pas que de couleur de peau. Vallières use avec autant de liberté du terme « esclavage », une condition qu’il dit retrouver chez tous les dépossédés. On est dans l’hyperbole, pas dans la nuance.

Le livre fait fureur. Environ 50 000 exemplaires vendus au Québec, presque autant aux États-Unis, sans compter les versions allemande, espagnole et italienne. Brusquement, en 1969, l’auteur, l’éditeur — le poète et futur ministre péquiste Gérald Godin pour la maison Parti pris — et même la dactylo sont accusés d’avoir, en publiant l’ouvrage, fait oeuvre de sédition. Un crime passible de 14 ans d’emprisonnement.

Le ministre de la Justice de l’Union nationale, Rémi Paul, fait saisir tous les exemplaires en circulation, y compris celui du dépôt légal à la Bibliothèque nationale du Québec. L’accusation n’aura pas de suite. Le livre reprendra sa carrière en 1972, une fois passée la crise d’Octobre (pendant laquelle les felquistes le font lire à leur otage britannique, James Cross).

Faut-il le relire aujourd’hui ? Seulement si on veut prendre la mesure de la dépossession dans laquelle étaient plongés les Québécois du début des années 1960. Vallières décrit le délabrement et l’insalubrité de son quartier, Jacques-Cartier, sur la Rive-Sud (en forçant le trait, nuance son biographe, mais même…). Le récit biographique du jeune révolté reste poignant, celui de sa recherche intellectuelle, entre Teilhard de Chardin, Sartre, Marx et le Che, est fastidieux, mais ne manque pas de sincérité. Son appel à la violence révolutionnaire, au moment du formidable essor du Québec social, syndical, laïque, culturel et politique de 1966, était, même à l’époque, une erreur et un leurre.

Le problème n’est pas que Nègres blancs d’Amérique ait mal vieilli. Il fait simplement partie de l’histoire. Il est dans notre rétroviseur. Il a peu — rien ? — à nous dire sur le Québec d’aujourd’hui ou de demain. Son titre, seul, résonne comme un cri de liberté, comme l’audace de dire des choses avec des mots forts, en les détournant ou en leur faisant violence. Un doigt d’honneur aux censeurs d’hier et d’aujourd’hui.

Source: «Nègres blancs d’Amérique» 55 ans après

Shia Muslim scholars denied entry into US suspect religious bias

Of note, particularly given that the persons quoted had made frequent trips to the US:

It took the US consulate seven minutes to reject Nabil Ahmed Shabbir’s visa application.

Shabbir, a British Shia scholar, had applied for his US visa to assist with the birth of his first child. His wife, an American Shia Muslim, wanted to have the birth in the US.

Shabbir hadn’t even left the embassy gate after handing in his visa application when he got a text message saying it had been rejected.

Shabbir, whose work has brought him to the US dozens of times prior to this rejection in 2020, did not think obtaining a visa would be an issue.

Instead, he had to watch his firstborn’s birth via WhatsApp video.

Shabbir is one of numerous Shia scholars who have been repeatedly – and unexpectedly – denied entry to the US in the past decade, despite their prior travel to the country for work purposes, raising concerns that they are being deliberately excluded because of their religion.

Despite traveling to the US regularly for five years on a valid 10-year visa, Shabbir was stopped at the airport in 2019 and detained for five hours, facing questions about the intent of his visit.

He was traveling with his wife, but was asked why he had invitations from years ago from American organizations – which fed his suspicion that officials had gone through his email.

He was eventually allowed to enter, but once he returned from the US, he received a notification that his visa had been revoked.

This revocation – unceremonious, without a specific reason and out of the blue – fits a pattern that has been experienced by many Shia scholars.

Mohammad Ali Naquvi, cofounder and chair of the American Muslim Bar Association (AMBA), said his organization has documented denials or revocations of more than 50 Shia scholars in the past decade.

Some were denied entry as they were about to board a US-bound flight, some were denied entry after arriving in the country and forced to turn back despite having a valid visa – and some like Shabbir still remain in a limbo of “administrative processing”.

“It has a burden on the religious practice of Shia Muslims in the US, not being able to have the scholars here,” Abed Ayoub, national executive director at the American-Arab Anti-Discrimination Committee (ADC), said. “Not being able to have your religious events because of immigration enforcement is very problematic.”

The issue has been going on for a long time. Sheikh Jihad Ismail, an Australian Shia scholar, was about to board his flight to Albany from Dubai in 2014 when he was told he couldn’t fly into the US. This threw him off, especially because he had visited the US nearly 20 times since 2002, giving talks and engaging with the Shia community in the country. His visa has been under “administrative processing” for six years. According to Naquvi, there are some “administrative processing” cases that go back nine years.

Both Ismail and Shabbir know numerous other scholars going through similar experiences. Ismail recalled the story of a friend who was recently made to return on the next flight after arriving in the US.

Many of these scholars are from English-speaking countries such as the UK, Canada and Australia.

There is no solid reason to which anyone in the community can point to explain why so many Shia scholars have been denied entry, but they say they have their suspicions.

Ayoub traces the issue back to the San Bernardino shooting in 2015, in which the shooters had pledged allegiance to the Islamic State.

This was followed by the Obama administration passing the Visa Waiver Program Improvement and Terrorist Travel Prevention Act of 2015, which disqualified the visa waiver for applicants from 40 countries if they had made any trips to Iraq, Syria, Iran, Sudan, Libya, Somalia or Yemen on a government assignment or military order.

This is tricky because Shia pilgrimages, including the ziyarah, take place in Iran and Iraq.

Nearly all Shia scholars have visited or regularly visit these countries, which automatically puts them under scrutiny under the law.

“Because you’re seeing a big number of individuals coming from visa waiver countries, what we believe is happening is the consular officers at the state department are misreading this law,” Ayoub said.

“What they’re doing, in our opinion, is yes, the individual may not qualify for visa waiver, but they’re holding the same standard in even issuing a visa,” he added.

That still doesn’t explain why Ismail was denied the visa in 2014, before the San Bernardino shooting, feeding further confusion among the scholars. It’s clear that there is a pattern that holds true for all these instances, yet nobody can pinpoint the exact issue that would uniformly justify these cases.

This has a grave impact for Shia Americans, especially the current generation.

For a religion with a rich practice of cultural and knowledge exchange across borders, Shabbir said there is an immense value English-speaking scholars have in reaching the current generation, and these visa denials hamper that education.

If scholars like himself aren’t allowed to teach in the US, the other option for such exchange programs is to invite scholars from countries where they may not understand British or American culture, and the culture gap could become a barrier.

“Those young people then find it very difficult to consolidate their faith and the culture they are living in,” he said.

“They see the western culture as something inherently bad, and if they’re going to be religious that means they have to be against western culture,” he added. “Whereas it’s not the case – but they won’t know that until they are presented with a western scholar who has grown up through the system.”

But there are signs of progress. Ayoub said the Trump administration assisted on some individual cases, and activists are now in talks with Biden administration officials who Ayoub said had been “very receptive”.

Those like Shabbir hope the doors open up soon. For him, beyond giving talks as a religious scholar, he misses the opportunity to visit his in-laws, with whom his wife has been staying for a few months to take care of her mother. This means he has to go months without seeing his wife or child.

“It’s not just the visa rejection,” he said. “There’s just so much more that ends up being attached to it.”

Source: Shia Muslim scholars denied entry into US suspect religious bias

Lightman and Akbary: New data provide insight into pandemic inequalities

Insightful analysis, contrasting vaccination rates (relatively similar) and health outcomes (disparities):

Existing analyses of COVID-19 in Canada and internationally suggest infection rates were highly variable across populations, with researchers highlighting the disproportionate burdenexperienced by groups that are intersectionally disadvantaged.

Early in the pandemic, widespread evidence emerged of the unequal rates of infection experienced by residents and care workers in long-term care homes in Canada. Soon after, racialized populations and immigrants were also found to be especially hard-hit. The COVID-19 mortality rate was significantly higher for racialized populations.

Our new research finds that while these individuals had higher rates of COVID-19 infection, they were equally or more likely to get vaccinated than comparison groups. This has important policy implications. Rather than focusing on individual decision-making, the data suggest a need to prioritize protections and pay for workers in essential jobs that are unpredictable, dangerous, physically demanding and/or low wage.

Overwhelming evidence shows that vaccines are an effective protective measure, both in terms of reducing infection ratesand severity of illness. Using the 2022 Statistics Canada dataset “Impacts of COVID-19 on Canadians – Testing and Vaccination,” our analyses found that variable vaccination rates were not the reason behind differing rates of infection.

These data were collected as part of Statistics Canada’s crowdsourcing initiative which aimed to gather timely information on Canadians’ experiences of testing for COVID-19 and access to vaccination during the pandemic. Statistics Canada used open advertising to obtain participants who chose to self-select by completing an online questionnaire from February 21 to March 13, 2022.

For racialized minorities, 20 per cent tested positive, compared to 15 per cent for non-racialized minorities (outcomes were similar when comparing PCR to rapid test results). In particular, those who identified as Black and Filipino (populations that also have high rates of employment in care occupations and in service industries fared worst. Black populations experienced a one-third rate of positivity for rapid tests (see Figure 1).

https://e.infogram.com/lightman-fig1-1hzj4o37mqvl34p?live?parent_url=https%3A%2F%2Fpolicyoptions.irpp.org%2Fmagazines%2Fmarch-2023%2Fnew-data-provide-insight-into-pandemic-inequalities%2F%3Futm_source%3DPolicy%2BOptions%2BNewsletter%26utm_campaign%3D18ca25504e-EMAIL_CAMPAIGN_2022_02_14_05_26_COPY_01%26utm_medium%3Demail%26utm_term%3D0_26f66e24ce-18ca25504e-104024581%26mc_cid%3D18ca25504e%26mc_eid%3D86cabdc518&src=embed#async_embed

Citizenship was also an important factor. Those without Canadian citizenship status (including temporary foreign workers) fared worse for both types of testing (at an average of 22 per cent positivity), compared to those immigrants with citizenship status and the Canadian-born. The latter fared by far the best, at 14 per cent positivity via PCR tests, and 17 per cent positivity via rapid tests (see Figure 2).

https://e.infogram.com/lightman-fig2-1hd12yxqz1wmx6k?live?parent_url=https%3A%2F%2Fpolicyoptions.irpp.org%2Fmagazines%2Fmarch-2023%2Fnew-data-provide-insight-into-pandemic-inequalities%2F%3Futm_source%3DPolicy%2BOptions%2BNewsletter%26utm_campaign%3D18ca25504e-EMAIL_CAMPAIGN_2022_02_14_05_26_COPY_01%26utm_medium%3Demail%26utm_term%3D0_26f66e24ce-18ca25504e-104024581%26mc_cid%3D18ca25504e%26mc_eid%3D86cabdc518&src=embed#async_embed

Women and men, interestingly, were found to have had similar rates of infection. However, those who identified as essential workers had higher rates of infection (see Figure 3), with women overrepresented among this population.

https://e.infogram.com/lightman-fig3-1h7z2l8z9qnzg6o?live?parent_url=https%3A%2F%2Fpolicyoptions.irpp.org%2Fmagazines%2Fmarch-2023%2Fnew-data-provide-insight-into-pandemic-inequalities%2F%3Futm_source%3DPolicy%2BOptions%2BNewsletter%26utm_campaign%3D18ca25504e-EMAIL_CAMPAIGN_2022_02_14_05_26_COPY_01%26utm_medium%3Demail%26utm_term%3D0_26f66e24ce-18ca25504e-104024581%26mc_cid%3D18ca25504e%26mc_eid%3D86cabdc518&src=embed#async_embed

Yet the data on rates of vaccination tell a different story. This suggests that variable infection rates were tied to specific jobs or to systemic inequalities, rather than a function of individual choice.

There was only a marginal difference in vaccination rates between essential workers and non-essential workers. Racialized people and immigrants had higher rates of vaccination than non-racialized people and non-immigrants (see Figure 4).

https://e.infogram.com/lightman-fig4-1h7g6k0gvyrgo2o?live?parent_url=https%3A%2F%2Fpolicyoptions.irpp.org%2Fmagazines%2Fmarch-2023%2Fnew-data-provide-insight-into-pandemic-inequalities%2F%3Futm_source%3DPolicy%2BOptions%2BNewsletter%26utm_campaign%3D18ca25504e-EMAIL_CAMPAIGN_2022_02_14_05_26_COPY_01%26utm_medium%3Demail%26utm_term%3D0_26f66e24ce-18ca25504e-104024581%26mc_cid%3D18ca25504e%26mc_eid%3D86cabdc518&src=embed#async_embed

Finally, the data reject explanations tied to access to health facilities. In the five cities in Canada with the highest rates of infection, residents had higher rates of access to at least one health facility and a pharmacy close to them (see Figure 5).

https://e.infogram.com/lightman-fig5-1hxr4zxr1nreo6y?live?parent_url=https%3A%2F%2Fpolicyoptions.irpp.org%2Fmagazines%2Fmarch-2023%2Fnew-data-provide-insight-into-pandemic-inequalities%2F%3Futm_source%3DPolicy%2BOptions%2BNewsletter%26utm_campaign%3D18ca25504e-EMAIL_CAMPAIGN_2022_02_14_05_26_COPY_01%26utm_medium%3Demail%26utm_term%3D0_26f66e24ce-18ca25504e-104024581%26mc_cid%3D18ca25504e%26mc_eid%3D86cabdc518&src=embed#async_embed

Together, this information suggests that COVID-19 infection rates were not related to personal decision-making or access to health services. Instead, it raises concerns about broader social responsibilities. Populations that are racialized and/or non-citizens and those doing essential jobs were infected at disproportionate rates, even as they took steps to get vaccinated.

Notably, the data do not provide information on time order, so it is plausible that those workers on the front lines reported positive cases prior to having access to the vaccine. This raises further questions about which occupations and which areas of each city were prioritized for personal protective equipment and early access to vaccination, while refuting suggestions of a lack of awareness or interest in vaccination by underserved communities.

As well, the data do not indicate the severity of illness. Thus, the analyses may tell a story of lives saved due to vaccination for populations that were at greater risk of infection due to their workplace conditions.

In terms of policy, this suggests that there is an urgent need to focus on improving working conditions for essential workers. This includes providing paid sick leave and job guarantees for those who take time off work to care for themselves or others. Staffing levels and accommodations to work from home for those who are sick (when possible) should be ensured. Accommodations to reduce workplace injuries and increase mental health supports must be made available. Providing safe transportation to and from work facilities as well as paid time to travel to get vaccinated should be a policy initiative. Finally, emergency housing for self-isolation when needed and access to child and elder care, as well as affordable housing for those with lower socioeconomic status, should also be top priority.

Perhaps most critically, wages must be raised for workers who are systematically at higher risk of infection due to the face-to-face nature of their employment (while also structuring workplaces to avoid dangerous work conditions where possible.) This would at least partially compensate for increased rates of infection within certain jobs and recognize the toll it takes on individuals, families and communities.

All this reinforces a structural rather than individual analysis of disease burdens and public health measures. Clearly, getting vaccinated is not the end of the story. Ongoing social responsibility is needed to protect vulnerable groups – whether this takes the form of masking, work-from-home measures, or other workplace accommodations.

The implications of the pandemic are nowhere near over. There must be a move beyond rhetoric of “gratitude” to essential workers; instead, governments and employers must implement better policies and pay. These policies must be evidence-based so Canadians have an accurate understanding about the pandemic and its effects.

Given the emerging information about the potentially long-term implications of COVID-19, these measures take on added urgency for groups such as children, people with disabilities and intersectionally disadvantaged populations.

A note about methodology

Statistics Canada started the crowdsourcing initiative as part of a data collection series to address the informational needs of Canadians and enhance their understanding related to the impact of COVID-19. According to an evaluation report, Statistics Canada’s crowdsourcing products have proven to be useful for briefing purposes, policy research and analysis, program and service planning and decision-making, as well as knowledge-production and modeling. Statistics Canada uses a number of measures to ensure the quality of data collected through the crowdsourcing initiative. First, the questionnaires are designed based on Statistics Canada’s standard practices and wording used in a computer-assisted interviewing environment. During data collection, a computer application is used to automatically control the flow of questions, depending on participant responses, and to check for logical inconsistencies and errors in participant responses. The computer application used for these purposes is tested extensively. After data have been collected, Statistics Canada maximizes the quality of crowdsourced data through error detection of invalid or missing values for age, gender and postal code at micro levels. Furthermore, Statistics Canada compensates for overrepresentation and underrepresentation by calculating a benchmark factor for every participant based on demographic projections of the number of people by province and territory, sex and age group. As recommended by Statistics Canada, therefore, the authors of this article used the benchmark factor to produce their results in the same way that survey weights are used to produce estimates from non-crowdsourced data.

Source: Lightman and Akbary: New data provide insight into pandemic inequalities

Eight key takeaways from landmark French immigration study [2021 data]

Most notable finding for me was the social mobility of the second generation:

A major new demographic study has explored immigration into France for the first time in a decade.

The dossier, by the French statistics bureau Insee, was published on Thursday (March 30).

It mainly used data from 2021, the most recent available.

Here we look at its main findings.

1. One-in-ten people in France is an immigrant

The study found that there were an estimated seven million immigrants living in France in 2021, equivalent to 10.3% of the population.

The study defined ‘immigrant’ as someone who was “born with a foreign nationality in a foreign country”.

2. More than a third of immigrants acquired French nationality

The study found that many immigrants become significantly integrated into France, especially those who have children (second-generation) and grandchildren (third-generation), in the country.
It also found more than a third (36%) of people who arrived in France as immigrants acquired French nationality.

3. Nearly half of immigrants in France come from Africa

The study found that 50 years ago, most immigrants in France had come from southern Europe. This has now changed.

In 2021, they were more likely to come from north Africa (the Maghreb region), Africa, or Asia.

  • In 2011, there were 882,000 immigrants to France from Spain and Italy
  • In 2021, this had dropped to 543,000
  • In 2011, there were 1.63 million immigrants from the Maghreb
  • In 2021, there were more than 2 million immigrants from the Maghreb

Overall, almost half of the immigrants in France come from Africa (3.31 million of a total of 6.96 million).

4. More than half of the immigrants living in France are women

Challenging the stereotype that most immigrants are single men, the study revealed that 52% of immigrants living in France are women.

This has risen from 44% in 1968.

As with the immigrant population in general (see below), women are particularly likely to be “estranged” from the world of work, even though they are likely to have similar, if not higher, levels of education than immigrant men.

Insee said: “{Women are] nine times’ more likely to be inactive and three times less likely to be in full-time employment than men.”

The bureau said that while this could be partly because many immigrants make their journeys for family reasons, “including, often, the goal of raising a family,” this alone did not explain the gap.

“The probability of being inactive rises with the number of children, and whether they live with a partner,” Insee said.

5. Immigrants are more likely to be affected by unemployment

In 2021, 13% of immigrants were unemployed, compared to 7% of the general population in France.

Immigrants are over-represented in certain jobs, such as at-home carers and maternelle assistants for women, and the construction sector for men.

They are more likely to be in interim and temporary contracts compared to the rest of the population, and “often are in less-skilled jobs, associated with lower pay and more difficult working conditions”.

Insee said that 39% of immigrant men in employment are unskilled workers, compared to 29% of men who are neither immigrants themselves nor descendants of immigrants.

Insee suggested that lower employment levels among immigrants could partly be due to “hiring discrimination”. It said that it had tested the difference between immigrant job applications and non-immigrant applications.

“Similar candidates with a suspected Maghreb origin receive 32% fewer callbacks than those without the suspected origin, even though both say that they have done all of their education, diploma, and work, exclusively in France,” it wrote.

The lower employment levels could also be due to employers not recognising foreign qualifications, and also due to immigrants tending to have lower levels of French language skills.

This is especially the case for refugees, who are less likely to be from French-speaking countries (30%) compared to other immigrants to France (67%).

6. Immigrants are more likely to be poor

Immigrants are twice as likely as the rest of the population to suffer from financial poverty, especially those from Africa and Asia.

In 2019, at least half of immigrants earned less than €1,417 per month; 15% less on average than immigrant descendants, and 26% less on average than people without any recent immigrant background.

Insee said: “19% of immigrants born in Africa cannot have a personal car for financial reasons, versus only 3% of immigrants born in Europe. 47% of those from Africa cannot have a week of holiday away from home, compared to 22% of immigrants from Europe.”

Immigrants are also more likely to be in poor health. Insee found that 10% of immigrant men are likely to be in “bad or very bad health”, compared to 7% of the non-immigrant population, and 5% of descendants of immigrants.

7. Descendants of immigrants have high social mobility

Despite these challenges, the study shows that descendants of immigrants tend to have upward social mobility in terms of education and work.

Insee said: “The level of diplomas among immigrant descendants is very close to the non-immigrant and non-descendant-of-immigrants population.” This shows a strong rise in education levels and social mobility from one generation to another.

“A third (33%) of descendants of immigrants, whose father was an unskilled worker, go on to become managers or have a semi-skilled profession,” the study states.

This is higher than the figure (27%) for those who are not descendants of immigrants.

Around 32% of immigrants have higher-education qualifications, which rises to 38% among the descendants of immigrants, compared to 41% of the non-immigrant population.

8. Immigrants are more likely to be religious

Immigrants in France are more likely to be religious than the wider non-immigrant population.

In 2019-2020, 51% of the general population aged 18-59 in metropolitan France said they did not have a religion.

This rises to 59% among people with no recent (within three generations) immigration background.

In contrast, only 19% of immigrants who arrived in France after age 16 say the same, rising to 26% among descendants of immigrants.

  • 29% of the immigrant population said they were Catholic
  • 10% said they were Muslim
  • 9% said they were another form of Christianity

Among descendants of religious families:

  • 91% of people raised in a Muslim home follow their parents’ religion
  • 84% of people raised in a Jewish home do the same
  • As do 67% of people raised in a Catholic home
  • And 60% among other forms of Christianity

Insee said: “The fact of having grown up in a family of mixed religious or Catholic background is decisive when it comes to the secularisation of immigrant descendants.”

Source: Eight key takeaways from landmark French immigration study

La lutte contre l’islamophobie est un écran de fumée

Extreme take IMO but valid critique of the some of the polemic around CRA audits and reflects the tensions between the more and less secular:

Lors de l’annonce du poste de représentant canadien à la lutte contre l’islamophobie, nous avons été nombreux à souligner l’utilisation abusive et militante de ce terme qui confond dans son usage le respect de la personne de conviction musulmane avec le respect absolu des préceptes de l’islam.

Le dernier sondage Angus Reid illustre bien notre propos en reconduisant une telle confusion. Selon ce sondage, les Québécois auraient une opinion plus négative de l’islam que la moyenne canadienne et seraient davantage favorables à la loi 21.

On le sait, le Québec a une vision plus négative que le reste du Canada de toutes les religions et une plus grande aspiration à la laïcité. Cela découle de son parcours historique et de son attachement à un modèle de vivre ensemble basé sur des valeurs citoyennes communes. Or, la firme Angus Reid ne manque pas de conclure que les Québécois seraient plus islamophobes, au sens de racistes, que le reste du Canada. La lutte contre l’islamophobie consisterait-elle, au nom d’un antiracisme dévoyé, à inculquer une vision positive de l’islam ? Faudrait-il en faire autant pour toutes les religions ?

Ce que cache la lutte contre l’islamophobie

Plus concrètement, on vient d’apprendre que la Division de la revue et de l’examen (DRE) de l’Agence du revenu du Canada, chargée de veiller à ce que les organisations caritatives ne soient pas utilisées pour financer le terrorisme, fait l’objet d’une enquête en raison d’allégations d’islamophobie. Les plaignants font notamment valoir que 75 % des organismes dont le statut d’organisme de bienfaisance a été révoqué sont musulmans. Il appartiendra à l’Office de surveillance des activités en matière de sécurité nationale et de renseignement de trancher après enquête, mais soulignons d’emblée qu’un tel écart statistique ne présume aucunement d’une injustice.

Parmi les organisations révoquées, les médias ont déjà rapporté le cas du Centre islamique d’Ottawa pour promotion de la haine et de l’intolérance, de l’IRFAN-Canada pour financement du Hamas ou de l’ISNA pour financement de Jamaat-e-Islami, tous deux inscrits sur la liste des entités terroristes du Canada. Un simple parcours de cette liste permet d’ailleurs de constater qu’elle est constituée dans sa grande majorité de groupes islamistes. Du reste, un document sur la stratégie antiterroriste du Canada tire la même conclusion : « L’extrémisme islamique violent est la principale menace pour la sécurité nationale du Canada ».

En fait, suspendre les travaux de la DRE était l’une des recommandations du Conseil national des musulmans canadiens (CNMC) lors du sommet national sur l’islamophobie de 2021 ayant mené à la création du poste de représentant canadien à la lutte contre l’islamophobie. Parmi ses autres recommandations, le CNMC appelle le gouvernement à interrompre sa stratégie nationale de lutte contre l’extrémisme violent et la radicalisation, ainsi qu’à surveiller les organismes de sécurité nationale, dont le Service canadien du renseignement de sécurité et l’Agence des services frontaliers du Canada. Pourquoi ? Le CNMC les soupçonne de racisme, d’islamophobie et exige même une étude sur « la pénétration de la suprématie blanche » en leur sein.

Faire cesser la surveillance des organisations susceptibles de financer le terrorisme et mettre sous contrôle les organismes de sécurité nationale sous prétexte de racisme, est-ce à cela que contribuera le poste de représentant canadien à la lutte contre l’islamophobie ? Les Canadiens prennent-ils la pleine mesure de ce que tout ceci implique ?

La laïcité comme arme de diabolisation massive

À la suite du sondage Angus Reid, les médias ont relayé des propos outranciers sur la supposée « islamophobie » rampante au Québec, le CNMC allant même jusqu’à parler de danger de mort pour les musulmans.

À ce propos, Fatima Aboubakr a apporté un témoignage éclairant sur la façon dont la loi 21 était utilisée, quitte à exagérer son champ d’application, pour diaboliser le Québec et faire avancer des objectifs islamistes. Témoin de la radicalisation de jeunes de son entourage, Mme Aboubakr a participé à la fondation d’une association arabo-musulmane à vocation humaniste et laïque pour aider ces jeunes. Or, cette vocation humaniste a rapidement été mise à mal par des pressions interdisant tout propos favorable à la laïcité. Elle témoigne aussi de l’état de dépendance dans lequel se trouvent de nombreux immigrants embrigadés par des intervenants associatifs en rupture avec leur société d’accueil.

Ce n’est pas la première fois qu’un tel constat est brossé. En 2016, dans le cadre du départ d’une dizaine de jeunes du cégep Maisonneuve vers la Syrie, un rapport du Centre de prévention de la radicalisation menant à la violence faisait état d’un climat polarisant entretenu par des « agents de radicalisation » manipulant le sentiment de victimisation des jeunes en instrumentalisant le projet de Charte de la laïcité. Ces agents de radicalisation auraient considérablement contribué « à semer la haine chez les jeunes, en insistant sur le rejet collectif des musulmans et de l’islam de la part de la société québécoise ».

La lutte contre l’islamophobie est un écran de fumée permettant à des individus peu scrupuleux ou radicalisés de maintenir leurs concitoyens dans un état d’enfermement communautaire les isolant du reste du Québec, sans parler d’OBNL à vocation religieuse profitant de l’impunité qui en découle pour servir de courroie de transmission au financement du terrorisme international.

Si le gouvernement canadien doit assurément lutter contre la haine, il ne doit pas se laisser berner par l’usage volontairement confus du terme « islamophobie » au point d’entraver le bon fonctionnement des organismes de sécurité nationale. Son rôle premier est d’assurer la sécurité de ses citoyens tout en préservant sa crédibilité à l’étranger.

Source: La lutte contre l’islamophobie est un écran de fumée

The Liberal Maverick Fighting Race-Based Affirmative Action

Of interest and agree on need for more focus on class issues rather than conflating them with race:

For the college class he teaches on inequality, Richard D. Kahlenberg likes to ask his students about a popular yard sign.

“In This House We Believe: Black Lives Matter, Women’s Rights Are Human Rights, No Human Is Illegal, Science Is Real,” it says.

His students usually dismiss the sign as performative. But what bothers Mr. Kahlenberg is not the virtue signaling.

“It says nothing about class,” he tells them. “Nothing about labor rights. Nothing about housing. Nothing that would actually cost upper-middle-class white liberals a dime.”

Since picking up a memoir of Robert F. Kennedy at a garage sale his senior year of high school, Mr. Kahlenberg, 59, has cast himself as a liberal champion of the working class. ‌ For three decades, his work, largely at a progressive think tank, has used empirical research and historical narrative to argue that the working class has been left behind.

That same research led him to a conclusion that has proved highly unpopular within his political circle: that affirmative action is best framed not as a race issue, but as a class issue.

In books, ‌articles and academic papers, Mr. Kahlenberg has spent decades‌ ‌arguing for a different vision of diversity, one based in his 1960s idealism. He believes that had they lived, Kennedy and the Rev. Dr. Martin Luther King Jr. would have pursued a multiracial coalition of poor and working class people, a Poor People’s ‌Campaign that worked together toward the same goal of economic advancement in education, employment and housing. ‌ ‌

Race-conscious affirmative action, while it may be well intentioned,‌ ‌does just the opposite, he says — aligning with the interests of wealthy students‌ and creating racial ‌animosity.

With class-conscious affirmative action, “Will there be people in Scarsdale who are annoyed that working-class people are getting a break? Probably,” he said in an interview. “But the vast majority of Americans support the idea, and you see it across the political spectrum.”

His advocacy has brought him to an uncomfortable place. The Supreme Court is widely expected to strike down race-conscious affirmative action this year in cases against Harvard and the University of North Carolina. He has joined forces with the plaintiff, Students for Fair Admissions, run by a conservative activist; the group has paid him as an expert witness and relied on his research to support the idea that there is a constitutional “race-neutral alternative” to the status quo.

That alliance has cost him his position as a senior fellow at the Century Foundation, the liberal-leaning think tank where he had found a home for 24 years, according to friends and colleagues. (Mr. Kahlenberg and the Century Foundation said he left to pursue new opportunities and would not elaborate.)

Critics‌ ‌dispute everything from his statistics to his rosy outlook on politics. They say that the concept of race-neutral diversity underestimates how racism is embedded in American life. They say that class‌-conscious affirmative action will bring its own set of problems as universities try to maintain high academic standards. ‌

And they argue that his class-based solution could backfire.

“It may well be where we wake up,” said Douglas Laycock, a law professor at the University of Virginia who has been involved in litigation on the side of universities. “But if you get rid of affirmative action, then you create racial hostility in the other direction.”

Mr. Kahlenberg is unfazed.

“I think people will have to come around,” he said, “because class will be the only game in town.”

The Harvard Legacy

Mr. Kahlenberg’s own life shows the complicated calculus of college admissions.

He grew up in White Bear Lake, Minn., a suburb of St. Paul, where his father was a liberal Presbyterian minister and his mother was on the school board. His father had gone to Harvard, and when he came of age, so did Mr. Kahlenberg. His grandfather paid for his college tuition.

Decades later, he seemed a little defensive about possibly having benefited from the “tip” that Harvard gives to the children of alumni.

“This will sound incredibly insecure or something, but I was gratified that I got into Yale and Princeton, because it made me feel like, OK, it wasn’t just legacy, hopefully,” he said.

Around the time he was accepted to Harvard, he was smitten by a memoir of R.F.K. by the Village Voice journalist Jack Newfield. Mr. Kahlenberg wrote his senior thesis on Kennedy’s campaign for president. And today, a nicked and scratched poster of his idol hangs in his study at home.

At Harvard, Mr. Kahlenberg was surrounded by “immense wealth,” he recalled. “I didn’t feel like an outsider. I was second-generation Harvard, I was upper middle class and a lot of my friends went to boarding school.”

But his roommate, who came from more modest circumstances, “helped educate me on the idea that working-class white people had a raw deal in this country, too,” he said.

Mr. Kahlenberg studied government and went on to Harvard Law School, where he wrote a paper about class-based affirmative action, advised by Alan Dershowitz, his professor, known for defending unpopular causes and clients.

The paper inspired him to write his influential 1996 book, “The Remedy,” which developed his theory that affirmative action had set back race relations by becoming a source of racial antagonism.

“If you want working-class white people to vote their race, there’s probably no better way to do it than to give explicitly racial preferences in deciding who gets ahead in life,” he said. “If you want working-class whites to vote their class, you would try to remind them that they have a lot in common with working-class Black and Hispanic people.”

The book caused a stir, in part because of the timing. California voters adopted a ban on affirmative action in public colleges and universities the same year. Such bans have since spread to eight other states, and California voters reaffirmed it in 2020.

Today, as in the mid-1990s, polls show that a majority of people oppose race-conscious college admissions, even as they support racial diversity. Public opinion may not always be right, Mr. Kahlenberg said, but surely it should be considered when developing public policy.

What has changed, he said, is the political environment. Universities and politicians and activists have hardened their positions on affirmative action.

And the Supreme Court supported them, at least until now.

A Different Measure of Diversity

If Mr. Kahlenberg had his way, college admissions would be upended.

His basic recipe: Get rid of preferences for alumni children, as well as children of faculty, staff and big donors. Say goodbye to recruited athletes in boutique sports like fencing. Increase community college transfers. Give a break to students who have excelled in struggling schools, who have grown up in neighborhoods of concentrated poverty, in families with low income, or better yet, low net worth. Pump up financial aid. Look for applicants in towns that do not normally send students to highly selective colleges.

It’s an expensive punch list and requires more financial aid for working class and poor students, which is the main reason, he believes, that universities have not rushed to embrace it.

Meanwhile, elite colleges have become fortresses for the rich, he said. Harvard had “23 times as many rich kids as poor kids,” Mr. Kahlenberg testified in 2018 at the federal court trial in the Harvard case, referring to a 2017 paper by Raj Chetty, then a Stanford economist, and colleagues. 

Mr. Kahlenberg said the civil rights movement has made strides, while overall, poor people have been left further behind. He points to studies that found that the achievement gap in standardized test scores between rich and poor children is now roughly twice the size of the gap between Black and white children, the opposite of 60 years ago.

He said his theories are working in states with affirmative action bans, pointing to his 2012 study that found seven of 10 leading universities were able to return to previous levels of diversity through race-neutral means.

Even the University of California, Berkeley, which was having trouble achieving its pre-ban levels of diversity, has made progress, he said. In 2020, Berkeley boasted that it had admitted its most diverse class in 30 years, with offers to African American and Latino students rising to the highest numbers since at least the late-1980s, without sacrificing academic standards. 

Mr. Kahlenberg’s analysis of Harvard’s outlook is also optimistic.

In a simulation of the class of 2019, he found that the share of Black students at Harvard would drop to 10 percent from 14 percent, but the share of white students would also drop, to 33 percent from percent from 40 percent, mainly because of the elimination of legacy and other preferences. The share of Hispanic students would rise to 19 percent from 14 percent and the Asian American share would rise to 31 percent from 24 percent.

The share of “advantaged” students (parents with a bachelor’s degree, family income over $80,000, living in a neighborhood not burdened by concentrated poverty) would make up about half of the class, from 82 percent. SAT scores would drop to the 98th percentile from the 99th.

Because he is focused on class-based diversity, Mr. Kahlenberg is satisfied with these results, but for many educators, the rise in low-income students does not make up for a drop in Black students.

Harvard, for instance, says it crafts every class carefully, looking for diversity of life experiences, interests and new ideas — and to cultivate potential leaders of society. Fewer Black students make that mission harder.

In the affirmative action trial, Harvard said that Mr. Kahlenberg’s model would produce too little diversity, and water down academic quality. Its actual class of 2026 is 15.2 percent African American, 12.6 percent Hispanic and 27.9 percent Asian American.

Universities should not turn to class-conscious admissions, “under the illusion that it will automatically produce high levels of racial diversity,” said Sean Reardon, an empirical sociologist at Stanford.

“It’s just sort of the math of it,” Dr. Reardon said. “Even though the poverty rates are higher among Blacks and Hispanics, there are still more poor whites in the country.”

Dr. Reardon does not dispute that society should provide more educational opportunity for low-income students. But, he said, “I think in recent years, there’s been much more of a perspective that there’s structural racism in America society. The idea that race and racial differences are sort of explainable by class differences is no longer the dominant idea.”

An Uneasy Alliance

Edward Blum, the conservative activist behind the lawsuits against Harvard and U.N.C., said Mr. Kahlenberg came to his attention when “The Remedy” was published. The focus on class seemed like a powerful bridge between the left and the right, Mr. Blum said.

“If we’re going to agree on one thing,” he said, “it is that colleges and universities should consider lowering the bar a little bit for kids from disadvantaged backgrounds, who are maybe the first in their family to attend college, who come from very modest if not low-income households.”

“I don’t know who could be against that,” he said. “That’s the unifying theme that Rick Kahlenberg — he’s the godfather of it.”

Although the two men have had a long correspondence, Mr. Kahlenberg said they are more strange bedfellows than ideological soul mates, and that his views have been unfairly conflated with Mr. Blum’s.

“If the choice were race-based preferences or nothing, I would be for race-based preferences,” Mr. Kahlenberg said, his delivery more emotional than usual. “For those who think in terms of guilt by association, that point is lost.”

There are those who think that Mr. Kahlenberg is being used by Mr. Blum, who has made a specialty of challenging laws that he believes confer advantages or disadvantages by race. He  orchestrated a lawsuit that led to the Supreme Court gutting a key section of the Voting Rights Act, and was responsible for litigation against the University of Texas, charging discrimination against a white applicant, which failed.

Dr. Laycock, of the University of Virginia, expects that once the Supreme Court rules, conservative groups that are now promoting race-neutral alternatives will claim they are racial proxies and turn against them. “Everybody knows that’s why it’s being used,” he said. (Mr. Blum said his group will not, though other conservative groups could do so.)

In other words, that Kennedy- and King-style multiracial coalition may not come easily.

Since leaving the Century Foundation, Mr. Kahlenberg still consults for the organization on housing. He has a few unpaid gigs at the Progressive Policy Institute and at Georgetown. 

He recently moved from Bethesda, Md., to a modest house in Rockville, now strewn with baby toys from a visiting daughter and grandchild. Mr. Kahlenberg’s wife, Rebecca, works with homeless people.

There is no “We Believe” sign in the yard. But on the living room wall, a sign says, “Live simply, dream big, be grateful, give love, laugh lots.”

In that spirit, his stubborn campaign might be traced to being the son of a pastor whose family could afford to make him a Harvard graduate, twice over. “I do have some measure of class guilt,” he said. “I wish people who are far richer than I am had more class guilt.”

Source: The Liberal Maverick Fighting Race-Based Affirmative Action

Canada hired more female police officers in 2022, while the number of racialized officers remained unchanged

Of note:

The representation of women in police departments across Canada continued to increase in 2022, according to a new report by Statistics Canada, while the number of racialized officers remained largely the same.

More than 2,000 police officers and nearly 1,900 recruits were hired in 2021/2022, an increase of about 900 between the categories compared to the year before, the report says.

That year, 15 per cent more female officers were hired than the year before and 16 per cent more female recruits were hired. Recruits are people training to be police officers.

Overall, women represented 23 per cent of police officers in 2022, while just eight per cent of the police force comprised racialized officers, the report says.

Number of women officers continues to increase steadily

Police services in the country have been hiring more and more women since 1986, the report notes, when data on gender was first collected. At the time, women represented less than 4 per cent of all officers in Canada.

As of May 2022, there are more than 16,000 women working in Canadian police departments, up by more than 270 compared to 2021.

Most women on the force last year held positions as constables, making up about 24 per cent of all such positions in the country.

While women still represent a slightly smaller portion of senior and nonsenior ranks (commissioned and non-commissioned), the number of officers is rising on both fronts.

In 2022, 18 per cent of senior officers were women — the highest number recorded to date.

Racialized officers continue to represent less than 10 per cent of the force

While 26.5 per cent of Canada’s population was racialized in 2021, according to census data, only eight per cent of all police officers were racialized in 2022, the report found.

The figure did not change from 2021.

The report notes efforts are underway to boost diversity and inclusion among the ranks, highlighting the importance of representing the diversity of the population among police.

Racialized recruits, training to be police officers, did increase by three percentage points compared to 2021. That year, 11 per cent of recruits were people of colour, while the same was true for 14 per cent of recruits in 2022.

In the RCMP, racialized officers made up 13 per cent of personnel. In municipal services, they made up seven per cent.

Indigenous populations, meanwhile, made up five per cent of people in Canada in 2021, and four per cent of police in 2022.

In First Nations police services, more than half of officers identified as Indigenous.

They comprised 7 per cent of the RCMP, one per cent of officers in municipal police and two per cent of those in the Sûreté du Québec and Ontario Provincial Police, the report says.

Police operating expenditures increased by 12 per cent

Across the country, police services spent $18.5 billion in 2021/2022 on operating budgets.

After factoring in inflation, operating expenditures increased by eight per cent. That amounts to $342 per person for the 2021/2022 year, the report adds.

Salaries and wages accounted for 67 per cent of expenses, benefits were 17 per cent and other operating expenditures accounted for 16 per cent of the money.

The report credits the implementation of the first collective agreement for RCMPmembers and reservists, in part, for the increase.

Since a reckoning hit police services across the country in 2020, many anti-racism advocates have called for police funding to decrease or for services to be abolished altogether.

Others have made the case for initiatives such as new body cameras, that have added funding to police, and some have called for more police in the face of growing violence, as has sometimes been the case in Toronto.

‘Police strength’ decreases despite an increase in number of officers

The number of police officers compared to the Canadian population had been relatively stable for two years, but that rate decreased in 2022, the report says.

In 2022, the rate of “police strength” was 181 officers per 100,000 population, down one per cent from 2021.

This rate decreased despite there being about 70,560 police officers in 2022 — 400 more than the year before — due to the growth in the Canadian population.

This occurred as police calls increased by 2.7 per cent, which the report points out happened as pandemic restrictions eased and fewer people stayed at home.

The report also notes that civilian employees — clerks, communications staff, managers and other administrative professionals — are making up more police employees.

Source: Canada hired more female police officers in 2022, while the number of racialized officers remained unchanged

Unions call on Ottawa to drop challenge of Black public servants’ planned discrimination lawsuit

Predictable call:

Unions representing more than three million workers are urging the federal government to drop its challenge of a proposed class-action lawsuit brought by Black federal public servants alleging racial discrimination in the federal public service.

The Canadian Labour Congress, the Public Service Alliance of Canada and the Professional Institute of the Public Service of Canada told a joint news conference on Monday that the federal government doesn’t have grounds to continue its court challenge.

“Now is the time for the federal government to step up and do the right thing,” said Larry Rousseau, executive vice-president of the Canadian Labour Congress, the country’s largest labour organization.

The proposed lawsuit — launched in 2020 — alleges Black public servants have endured decades of systemic racism and discrimination. The lawsuit alleges that since the 1970s, roughly 30,000 Black employees have lost out on opportunities and benefits afforded to others because of their race.

It seeks $2.5 billion in compensation for economic hardship and a mental health plan for employees’ pain and trauma. Plaintiffs also want a plan to diversify the federal labour pool.

The need for the federal government to withdraw its challenge became more urgent, the unions argue, after it concluded recently that the Canadian Human Rights Commission had discriminated against its Black and racialized employees.

The Canadian government’s human resources arm, the Treasury Board of Canada Secretariat, came to that conclusion after nine employees filed a policy grievance through their unions in October 2020.

Their grievance alleged that “Black and racialized employees at the CHRC (Canadian Human Rights Commission) face systemic anti-Black racism, sexism and systemic discrimination.”

“This ruling by the government confirms that workers cannot turn to the commission for redress, and it is harming its workers,” said Nicholas Marcus Thompson, executive director of the Black Class Action Secretariat.

“As a matter of fact, its workers have told Canadians not to turn to the commission because it is a toxic workplace. And their race-based complaint is likely to be rejected.”

A group of current and former commission employees who spoke to CBC News said they’d noticed all-white investigative teams at the Canadian Human Rights Commission were dismissing complaints from Black and other racialized Canadians at a higher rate.

Canada’s human rights commission admits it has dismissed a large number of complaints about racism, with numbers showing the commission dismissed a higher percentage of race-based claims than it did others between 2018 and 2021.

Numbers the commission provided to the CBC back up the argument that the commission has a high dismissal rate for human rights complaints based on race.

CBC has requested interviews with the CHRC’s executive director, Ian Fine, and interim chief commissioner, Charlotte-Anne Malischewski. The commission has declined those requests because it says the matter is in mediation. CBC also reached out to Justice Minister David Lametti’s office for comment.

Grievance process won’t address the problem: unions

At Monday’s press conference, the unions acknowledged that the labour grievance and appeals process isn’t the place for Black civil servants to seek justice.

The union heads said the process can’t settle claims for Black employees who have left the public service. The grievance system also can’t address claims about stalled career paths, they said.

One union head added that the body that adjudicates grievances, the Federal Public Sector Labour Relations and Employment Board, could take five to six years to make a decision.

The board also offers solutions to individual complaints — it can’t address systemic discrimination affecting the entire public service, said Jennifer Carr, the national president of the Professional Institute of the Public Service of Canada.

“That’s why the class action is important because it’s going to force the government to do those systemic changes that we can’t get through any other means,” Carr said.

Source: Unions call on Ottawa to drop challenge of Black public servants’ planned discrimination lawsuit

Warren | The Global Transformation of Christianity Is Here

Of note, similar trend as in Canada:

A few months ago, I went to a worship service that, in many ways, was like a thousand evangelical services I’d seen before. People raised their hands while singing and cried out “Glory to God!” and “Amen.” People stood and gave “testimony,” telling stories of finding hope or healing from pain. They read Bible verses and prayed prayers. There was a clear difference, however, from most worship services I’ve attended: Nearly everyone in the room was an immigrant and a person of color. We sang in English but also in Spanish, Portuguese, Igbo and Nepali.

I was at a meeting of the Greater Austin Diaspora Network, a coalition that brings together immigrant leaders representing about 40 churches in the Austin area. They estimate that there are over 150 such churches around Austin.

“The face of Christianity is undergoing a fundamental transformation,” Sam George, the director of the Global Diaspora Institute at Wheaton College, told me. “What is happening in America is just a part of a larger transformation because Christianity is getting a new face. It is getting more Black and brown and yellow.”

The last century has seen a near-complete reversal of the global demographics of Christianity. Currently, the fastest growing Christian communities are in the “majority world” — the term I use for non-Western countries that make up most of the world’s population.

In his book “The Unexpected Christian Century,” Scott Sunquist notes that in 1900, about 80 percent of the world’s Christian population lived in the Western world and about 20 percent in the majority world. By 2000, only 37 percent lived in the Western world, and nearly two-thirds lived in the majority world. Sub-Saharan Africa had the most striking growth of Christianity, growing from around 9 percent Christian at the beginning of the 20th century to almost 45 percent at the end of it. There are around 685 million Christians in Africa now.

“Christianity at the beginning of the 21st century,” said George, “is the most global and most diverse and the most dispersed faith.”

In Africa, Latin America and Asia, Christianity is growing in historic denominations, such as Roman Catholicism and Anglicanism, but the most explosive growth has been in Indigenous, independent Pentecostal churches. Sunquist argues that in addition to Roman Catholic, Protestant and Orthodox churches, we ought to start talking about a new family of “spiritual” churches that have no historical ties to Western church traditions. These “spiritual” churches are largely not a result of colonial missions. In fact, the meteoric rise of Christianity in the majority world occurred only after the withdrawal of colonial powers when Christianity became more indigenized.

In popular religious discourse in the West, we tend to associate Christianity with white Westerners and European influence. At this point, our assumptions about this need to change. The largest church congregation in the world belongs to Yoido Full Gospel Church in Seoul, an Assemblies of God church, which has around 480,000 members. Statistics vary but even conservative estimates guess there were around 98 million evangelical Christians globallyin 1970. Now, there are over 342 million.

In my own tradition of Anglicanism, with nearly 60 percent of all Anglicans living in Africa and over 30 percent in Nigeria and Uganda alone, there are most likely more Anglicans in Sunday services in these two countries than in America and England combined. Latin America boasts 14 megachurches with total membership over 20,000. And by some estimates, China will have more Christians than any other country by 2030.

Source: Opinion | The Global Transformation of Christianity Is Here

Lisée: Le nouvel Ancien Testament

Nice satyrical take on replacing words in existing literature:

Transportons-nous dans les locaux de la Commission de réécriture intersectionnelle des manuscrits et propos offensants et fautifs. La CRIMPOF. Sur le grand tableau recensant les travaux accomplis, on constate que beaucoup de textes pour enfants ont déjà traversé la moulinette à n’offenser personne. Les livres du Dr Seuss, d’Enid Blyton (Le club des cinq) et de Roald Dahl (Charlie et la chocolaterie) sont déjà réglés. Au rayon des adultes, les James Bond ont aussi connu un premier toilettage. Peut-être faudra-t-il y revenir, car dans aucun des 14 ouvrages d’Ian Fleming son héros n’a de partenaire gai, ni même fluide.

L’équipe de zélés censeurs a beaucoup de mérite. L’ampleur de la tâche est telle que d’autres baisseraient les bras. Mais ils sont rappelés à l’importance de leur labeur par cette maxime, mise en évidence sur le mur, du grand auteur anglais George Orwell : « Tous les documents ont été détruits ou falsifiés, tous les livres réécrits, tous les tableaux repeints. Toutes les statues, les rues, les édifices, ont changé de nom, toutes les dates ont été modifiées. Et le processus continue tous les jours, à chaque minute. » C’est dans son roman phare 1984. Des ignares y voyaient un avertissement contre l’oppression intellectuelle. Les salariés de la CRIMPOF savent qu’il s’agit au contraire d’un énoncé de mission.

L’édifice est vaste comme un salon du livre, avec des sections par région, sujet, âge. La déchiqueteuse est fortement sollicitée au rayon « Allemagne, Deuxième Guerre mondiale ». Les jeunes Allemands se sont dits profondément choqués qu’on leur remette constamment sur le nez l’action des nazis, alors qu’ils n’y sont pour rien. Désormais, fini le chagrin causé par ces rappels traumatisants.

Aujourd’hui s’engage un débat important dans la section consacrée aux textes dits sacrés. Que faut-il faire de la Bible, de la Torah, du Coran ? Trois des ouvrages les plus lus au monde. Davantage que les Harry Potter. C’est dire.

Chacun vient faire rapport au commissaire en chef.

— Ça commence mal, dit l’un. Dieu crée l’homme à son image, puis la femme à partir d’une simple côtelette, pour le désennuyer.

— La femme, un produit dérivé ? Ça n’a pas de sens, opine le commissaire. Il faut réécrire. Et les autres genres, ils arrivent quand ?

— Ça empeste l’hétéronormativité, enchaîne le lecteur chargé du Déluge. Dieu dit à Noé et à sa femme d’embarquer un mâle et une femelle de chaque espèce dans son arche.

— Vous savez quoi faire, dit le commissaire. Mais que se passe-t-il avec ceux restés à terre ?

— Euh, c’est que… Dieu les noie.

— Tous ?

— Oui, tout le reste de la population mondiale. C’est comme qui dirait le plus grand crime contre l’humanité de l’histoire.

— Bon, reprenez-moi tout ça, mon petit. Écrivez que Noé et ses polyamoureux partent en croisière, tout simplement.

— Dans la Torah, dit un autre, il y a ce passage où les deux filles de Lot saoulent leur père et couchent avec lui pour tomber enceintes. Ça ne fait pas un peu culture du viol à l’envers ?

— Oui, et on me signale deux viols dans la Bible. Gommez-moi tout ça. Au moins, avec la libération des esclaves hébreux de l’Égypte, on tient un bon filon, non ?

— Ça commence bien, en effet, répond le responsable, mais une fois qu’ils sont sortis d’Égypte, Dieu les implore de trucider beaucoup de monde : « quiconque ne chercherait pas l’Éternel, le Dieu d’Israël, devait être mis à mort, petit ou grand, homme ou femme ». On est en plein nettoyage ethnique, là !

— Coupez, coupez. De toute façon, c’est trop long.

— Parlant de violence, patron, moi, je suis sur le Coran et j’ai repéré quelques passages assez, disons, tranchants.

— Une dizaine ? Enlevez-les !

— Pas une dizaine, 164.

— Moi, dans la Bible, enchaîne un autre, j’en ai 842 !

— C’est inadmissible, dit le commissaire. Mais pour le Coran, c’est une religion minoritaire. Vous connaissez notre devise. Il ne faut pas seulement accepter la différence, il faut aimer la différence.

— Certes, répond le chargé du texte, mais, dans les pays musulmans, ils sont majoritaires. Alors, ne doivent-ils pas, eux, aimer la différence ?

— Absolument, tranche le commissaire. C’est pourquoi nous avons dépêché des délégations de la CRIMPOF à Kaboul, à Téhéran et à Riyad. D’ailleurs, quelle nouvelle ?

— Ils sont en prison, monsieur le commissaire.

— Pour quel motif ?

— Inimitié envers Dieu.

(Silence gêné)

— Bon, reprend le commissaire en se tournant vers un autre lecteur. Au moins, avec vous, qui travaillez sur le Nouveau Testament, on est dans l’amour du prochain.

— Oui, ça se présente plutôt bien, surtout qu’on peut suggérer que Jésus a le béguin à la fois pour Marie Madeleine et pour Jean. On est dans la fluidité.

— Super, rien à retoucher, donc.

— Il y a quand même le moment où Jésus est très agressif avec des commerçants. Il renverse leurs étals !

— Écrivez qu’il était mécontent et qu’il a poliment laissé une note dans la boîte à suggestions.

— Puis il y a la crucifixion, c’est très gore. Des clous, un glaive, des épines. Ça traumatise beaucoup de monde.

— Vous avez raison. Mais l’intrigue nécessite qu’il soit puni, sinon il n’y a pas de suspense. Que pourrions-nous mettre ?

— J’ai une idée, dit l’un ! Trente jours de travaux communautaires ?

— Parfait, conclut le commissaire. On a bien travaillé.

— J’ai quand même un doute, dit en hésitant un des relecteurs jusqu’ici muet.

— On a laissé des passages offensants, demande le commissaire ?

— Non. Je me demande si on n’est pas en train d’appauvrir de façon irréversible le patrimoine de l’humanité.

— Je suis extrêmement offensé par ce que vous venez de dire, rétorque le chef. Vous êtes superviolent.

Puis :

— Gardes ! Emmenez ce jeune offensant. Et crucifiez-le !

Source: Le nouvel Ancien Testament