Tolley: Women and racialized political candidates are being set up to fail

I’m less pessimistic than Tolley given overall progress election to election, albeit slower than desired. And gender equity may be more of a factor in winnable ridings as visible minority and Indigenous candidates are largely, but not universally, as a function of riding demographics:

Recent elections have resulted in more women, racialized and Indigenous people holding political office in Canada. That’s good news, but we’ve got a long way to go. Elected institutions still do not reflect the demographics of the populations they claim to represent. These representational gaps are a clear indicator of democratic inequality.

It’s not that there is a shortage of qualified candidates from diverse backgrounds. It’s that the major parties still tend to privilege candidates who are white, male and middle-aged. Parties have many of the tools they need to address electoral under-representation, but rather than being a gateway into politics, parties are frequently the gatekeepers. It’s time this changed.

Political parties are the central pressure point in any effort to address electoral under-representation. The problem isn’t really voter bias: Canadians tend to base their voting on party and leader preference, and this inclinationtends to override all but the strongest prejudices against local candidates. There also isn’t a shortage of qualified candidates, but parties frequently underestimate the electoral potential of those who don’t fit the mould.

If all parties nominated a more diverse slate of candidates in winnable districts, elected institutions would be more representative.

In the lead-up to Ontario’s most recent election, commentators pointed to the high number of women and racialized candidates, including many with immigrant and minority backgrounds. But when the votes were counted, the legislature’s gender composition remained stalled at just 39-per-cent women.

What happened?

We need to look beyond aggregate candidate “diversity” numbers. It’s not just who gets nominated, but also where they run. Realizing it is electorally advantageous, some parties have attempted to recruit more women and racialized candidates, but women especially continue to be disproportionately nominated in ridings the party has no hope of winning. This isn’t inclusion.

And although there has been some progress in the right direction, it’s not enough – and it hasn’t been across all parties at all levels of government.

For example, prior to the Ontario election, the Liberals set aside 22 ridings and designated them women-only nomination contests. In the end, the party’s dismal electoral fortunes meant they only eked out a victory in one of those designated ridings, but polling indicates this was more a rejection of the party and its leader than the individual candidates.

If all parties committed to nominating more women in winnable ridings, the demographics of our elected institutions would shift.

International evidence confirms the key role that parties can play.

In 2005, Britain’s Labour Party introduced legislation that permits parties to use all-women short lists to achieve gender equality in Parliament. In the 2019 election, 51 per cent of the party’s elected MPs were women. There is noevidence voters punished Labour for using a positive discrimination measure, and the selected women were every bit as qualified as other candidates, often even more so.

There is a straight line between more equitable nomination practices and increased gender representation. Political parties that are serious about democratic equality should take note.

But parties need to think about diversity beyond gender.

In Canada, the primary beneficiaries of most diversification efforts are white women. Federally, my own research shows that racialized candidates come forward for party nomination in numbers that exceed their share of the population, but parties still show a preference for white candidates, even in some of the country’s most diverse ridings. And even when they nominate more diverse slates, parties nonetheless funnel more money to prototypical white, male candidates.

Without financial and organizational support, candidates are being set up to fail.

Politics is increasingly seen as inhospitable. Electoral engagement is at an all-time low. If parties wait to see which candidates knock on their door and want to run, chances are it will be one of the usual suspects. The time to think about candidate recruitment and organizing is now – not just at election time or the few frantic months that precede it.

Enough hand-wringing. Parties need to recognize their role and commit to action. To open the gates, they must pro-actively identify, recruit and support a more representative slate of candidates with money and organizational capacity in ridings where they can actually win.

Source: Women and racialized political candidates are being set up to fail

Scofield: Canada’s worker shortage has one big upside for employers

And employees:

The supertight job market that is bedevilling employers and the Bank of Canada alike has an upside: it has managed to do quickly what employment equity practices and public policy have struggled with for years.

It has drawn in racialized workers, new immigrants, young people, older workers and women in astounding numbers, making history along the way.

Whether that kind of inclusion can last, however, is an open question that will depend on employers and public-policy makers alike.

For one, the current pace of hiring is not likely to last.

In May, the unemployment rate hit a record low of 5.1 per cent, Statistics Canada reported on Friday. Employers created just 39,800 new positions over the course of a month — solid although nothing to write home about.

Still, from the start of the pandemic, the job market is now 497,000 positions larger than it was back then. In other words, after all of the ups and downs, closures and reopenings, illness and fear, that’s half a million more jobs than what we used to have, and it speaks to the resilience of the Canadian labour market.

That resilience has benefited a wide array of people who used to have a hard time getting a fair shake.

Let’s look at workers between the ages of 25 and 54 years old, to start. First Nations women in that age bracket have seen their unemployment rate plunge 9.3 percentage points over the past year to 7.3 per cent. Southeast Asian women have a 4.1 per cent unemployment rate, which is 6.3 percentage points lower than a year ago. Filipino men have a 3.4 per cent unemployment rate, down 4.7 points on the year.

Participation rates — how many people are actively working or looking for work — are also proof of significant progress for some key demographics. The participation rate is at a record high for women aged 25 to 54, at 85 per cent. That’s still lower than men of the same age (91.9 per cent), but after all of the troubles women had at the beginning of the pandemic, it’s remarkable.

The experience of newcomers to Canada is also eye-opening, says Brendon Bernard, senior economist at jobs website Indeed.com. He points out that immigrants who have been in Canada for five years or less are jumping into the job market in leaps and bounds, and they’re landing pretty good jobs.

Before the pandemic, their participation rate was 76.5 per cent. Now, it’s 84.3 per cent. And wage data shows they’re being hired into higher-income areas.

“One of Canada’s longest-standing labour market challenges has been the underemployment of newcomers. And there really has been a noticeable shift,” Bernard said in an interview.

Can it all last? Or will the pending slowdown in the Canadian economy make for “last hired, first fired” and erase the gains for demographics that have been struggling to catch up?

Jean-François Perrault, chief economist at Scotiabank, suggests it can actually last. For sure, hiring is set to slow down as the economy overheats and the central bank moves to cool it off by dramatically raising interest rates. But at the same time, Perrault points out there are about one million vacancies in the job market right now, and they’re not just going to evaporate with a slowing economy.

“There’s this huge backlog of jobs to fill,” he said. For companies hoping to just get by day to day, “these vacancies are massive, and they’re critical.”

He suspects even if the pace of hiring slows down over the next few months, vacancies will remain high. So employers are deeply concerned about long-standing labour shortages and they’ll hang on to their workers for as long as they can. It’s just too hard to ramp back up.

For politicians, this means they can’t really afford to let up on their policy attempts to draw more people into the workforce, even if the job numbers soften.

Even if there’s a downturn, the long-standing trend toward an aging population means Canada will need to encourage older workers and women to join the workforce in greater numbers over the next few years.

Ottawa’s $30-billion child care strategy was supposed to dramatically increase women’s participation in the workforce, but it has been slow to fully gear up. The returns, in terms of labour participation, are likely still years away.

And the federal Liberals are unlikely to reverse their dedication to retiring at 65 to encourage older workers to stay in the workforce longer.

But if employers and policy-makers are wise, they’ll take a look at what the tight job market has accomplished for them, appreciate what the gains to inclusivity have done for their workforce, and then lock them in.

The next slowdown doesn’t have to set us back.

Source: Canada’s worker shortage has one big upside for employers

Douglas Todd: Secularism surges in Cascadia, for good and ill

Interesting study cited:

It was not long ago the logo for British Columbia was “The Best Place on Earth,” emblazoned across an idyllic image of mountain peaks.

The “Best Place” slogan outdid even “Beautiful British Columbia” and “Super, Natural British Columbia” for boasting, for linking the evergreen-covered West Coast to a sense of sacred specialness.

Now a highly researched book delves into just how much residents of B.C., Washington, Oregon — a bio-region known as Cascadia — lean toward “reverential naturalism,” in large part because they live in what could also be called “the most secular place on Earth” (or at least in North America.)

Religion at the Edge: Nature, Spirituality and Secularity in the Pacific Northwest (UBC Press) explains that Cascadia is at the forefront of cultural shifts across the continent. The book details how non-religion is more embedded here than anywhere else in North America — and how that powerful secularism comes with sharp political inclinations, to the liberal-left.

The scholarly papers in Religion at the Edge probe the kind of theories that an eclectic team of Canadian and U.S. writers dug into in the book I edited in 2008, titled Cascadia: The Elusive Utopia: Exploring the Spirit of the Pacific Northwest (Ronsdale Press). The upshot is secularism has grown even more intense in Cascadia in the past decade, especially in B.C.

A public-opinion survey done for Religion at the Edge shows half of B.C. residents (49 per cent) now have no religious affiliation, while 44 per cent of the people in Washington and Oregon make the same claim. That contrasts with other polls showing, across North America, only about one in five say they have “no religion.”

Religion at the Edge is edited by professor Paul Bramadat, director of the Centre for the Study of Religion and Society at the University of Victoria (who muses about “The Best Place on Earth” marketing); Pacific Lutheran University religion professor emerita Patricia O’Connell Killen (who contributed to Cascadia: The Elusive Utopia) and University of Waterloo sociologist Sarah Wilkins-Laflamme.

The book’s focus groups show how Cascadia’s non-religious come in many guises — from those who are increasingly hostile to church, mosque and synagogue, to those who still harbour some private spiritual sentiments toward things like yoga and nature reverence.

Religion at the Edge spells out the political implications of a population that is half secular. The non-religious, for instance, are more likely to support access to abortion, same-sex marriage and fervently protecting the natural realm.

However, there can be a darker side to intense secularism, including loneliness, excessive libertarianism and a tendency to “homophily,” which is a technical word for being attracted only to those who are similar to oneself.

Why are Cascadians so non-religious?

I was struck by the insight that the white working-classes of the Pacific Northwest have since the 19th century been passing on: a tradition of irreligiosity, as described by Tina Block of Thompson Rivers University and the University of Victoria’s Lynn Marks.

That captures my upbringing, in which my resolutely atheist Metro Vancouver family taught that religion was for kooks. I like to think I’ve outgrown that world view, with more understanding of philosophy, religion and spirituality.

Even though immigrants are generally more religious than North America’s native born, Trinity College, Hartford, professor Mark Silk (who also contributed to Cascadia: The Elusive Utopia) makes the important point the Pacific Northwest is more secular because certain ethnic subgroups have different attitudes to faith.

Black people are much more religious than the overall U.S. population. But Silk points out that, compared to the rest of the continent, there are far fewer Black people in Cascadia, especially in B.C. (only one per cent).

B.C., compared to the rest of North America, also has far more people of Asian origin (28 per cent versus 15 per cent across Canada and 2.8 per cent in the U.S.). And Pew Research polls show Asian people, particularly East Asians, are more likely to reject formal religion.

When it comes to politics, Wilkins-Laflamme’s confirms Cascadians who are non-religious are far less inclined to support the Canadian Conservative Party or the American Republican party. That helps explain why the Liberals and NDP tend to do well in B.C. and Democrats mostly hold sway in Washington and Oregon, especially in cities.

Along with a fervent libertarianism that sees little use for traditions or institutions, residents of Cascadia have been leading supporters of assisted suicide and many, because they find sacredness in the natural world, have turned into fiery activists against climate change.

Despite Cascadians’ many similarities across the Canada-U.S. border, one stark difference lies in Canadian and American attitudes to Indigenous affairs. First Nations and Metis issues have been near-ubiquitous in Canada for two decades, including in many churches, while in Washington and Oregon interest continues to be negligible.

Key findings of Religion on the Edge are summarized in five points by Bramadat and O’Connell Killen, who observe that in Cascadia:

• A “powerful story” is emerging “that frames the region not just as the best but as the most secular place on Earth”

• Certain forms of Christianity have been “relegated to the periphery”

• Some kinds of spirituality (Indigenous, Buddhist, Hindu) are romanticized

• Practitioners of yoga, evangelicalism and mindfulness are evolving creatively

• There is a “pervasive, distinctive and reverential approach to the natural world”

A lot of this may sound good to many North Americans, particularly those on the liberal-left.

But as the book points out, visitors to the “Best Place on Earth” have been known to remark, “It’s hard to see the sky in the summer because of all the smug.” And Cascadians’ openness to the spiritual, but not religious, could harden into a flat secularism “without any reference to the metaphysical.”

The contributors also found many residents of Cascadia, especially the increasingly non-religious young, feel burdened by consumer culture, high degrees of loneliness, tenuous social bonds, weak institutions, a reluctance to commit and a restless state of “searching.”

Even Cascadians’ emphasis on the sacred wonders of nature may come with ethical blind spots. As some authors ask, “Can the population care as much for people as it cares for orcas, trees and pets?”

Finally, while a highly secular, low-cohesion culture has rapidly become the status quo in the Pacific Northwest, contributors to Religion on the Edge suggest convincingly (as did the writers in Cascadia: The Elusive Utopia) that we are a bellwether for what will happen to the rest of the continent.

Source: Douglas Todd: Secularism surges in Cascadia, for good and ill

Dodek: Mispronouncing names isn’t okay, and it has nothing to do with being ‘woke’

Agreed. Wonder how the citizenship judges and staff manage to ensure this:

Trouble has hit Canada’s largest law society. Each year the Law Society of Ontario welcomes several thousand new lawyers into its ranks. The new barristers and solicitors don lawyer’s black robes for the first time in a ceremony that dates back more than 200 years. For each new lawyer and their family, the highlight is when they ascend the stage. Their name is called out and projected on the screen as they walk across the stage. Sometimes their name is mispronounced. That’s wrong and every step should be taken to make sure that doesn’t happen.

To its credit, staff at the Law Society of Ontario have recognized that they need to do better. In a report to the Law Society’s governors – still archaically called “benchers” because once upon a time they would sit on benches – Law Society staff recommended hiring a professional name reader for these “call to the bar” ceremonies.

The policy rationale is straightforward. As the legal profession has become more diverse, so too has the list of candidate names being called to the bar. A lot has changed since John White, Robert Gray, Bartholomew Beardsley, and seven other white men were called to the bar in 1797.

Each new lawyer’s name is called out by a bencher. Despite its best efforts, each year the Law Society receives complaints from disappointed candidates about their names being mispronounced. For some, having their name mispronounced is embarrassing to them and to their families who attend this momentous event. This is understandable, regrettable and completely avoidable.

Hiring a professional name reader would, well, professionalize the process. Who can be against progress and professionalization? Apparently, some of the benchers, that’s who. Last month, they brought a motion to ensure that names continue to be announced only by benchers, on the grounds of, among other reasons, opposing “whacky wokism.” The opposition and the rationale are self-centred and wrong. Fortunately, the motion was defeated.

There are few things more important than one’s name. It reflects one’s identity, individuality and human dignity. That’s why international human rights instruments have long recognized the right to a name, the right to choose one’s name and the right to retain one’s name. Enslaved people often did not have the right to choose their name. Oppressive regimes often target people because of their names. And here in Canada at residential schools, Indigenous children were stripped of their Indigenous names and given Christian names in their place.

I have a last name that is sometimes mispronounced but what sticks in my mind is something that occurred in my first year of high school in Vancouver in 1983. On the first day of school, our shop class teacher read out the roll and after each name quipped: “Canadian, Jew, Indian, Chinaman …” The message could not have been clearer to this multicultural group of 13-year-olds: for some people, there were still insiders and outsiders and your name gave you away.

In Canada, many immigrants changed their names in order to better assimilate into Canadian society. Others did not. Conservative prime minister John Diefenbaker became a lifelong champion of civil rights, in part because of his childhood experience of being mocked and harassed for having a German name.

As dean of the University of Ottawa’s Faculty of Law, I had the responsibility and the honour of reading the names of each of the more than 350 graduates every year. I worked hard to practise the names. I got the phonetic pronunciations and even had a pronunciation coach. When I read out a graduate’s name and they walked across the stage and had their 10 seconds in the limelight, I envisioned all the hard work that they and their family had done to reach that day.

I will never forget some parents thanking me for pronouncing their family’s name correctly. “No one has ever pronounced our name right before.” It made me tear up and it also made me proud. For me and for them.

I was good at some types of names and not so good with others. I realized and regretted making mistakes. I know I could have done better but perhaps even more importantly, I know the university could have done better than me. I may be many things, but a professional name caller I am not.

We owe it to everyone to get their names right. It’s not about political correctness or wokeness. There are a lot of reasons why but at the end of the day, it just comes down to one: respect.

Source: Mispronouncing names isn’t okay, and it has nothing to do with being ‘woke’

Feds talk a good game when it comes to equity, but are flailing when it comes to strong data, states Auditor General report

Source: Feds talk a good game when it comes to equity, but are flailing when it comes to strong data, states Auditor General report

Racial bias in key COVID oxygen device leads to treatment delays for people of colour, study finds

Never thought of that. Needs to be addressed (during my chemo, often had an oxygen monitor):

An oxygen monitor considered crucial to determining treatment for COVID-19patients has failed to work properly for people of colour, causing delays in urgently needed care, a new study found.

Such faulty readings of oxygen levels may be contributing to worse health outcomes for Black and Hispanic patients, specifically those with COVID-19, according to the study published Tuesday in JAMA Internal Medicine.

Pulse oximeters, which clip onto a finger, are widely used to measure oxygen levels in the blood by shining a light through the fingertip, but have been found to give inaccurate readings in people of colour. Melanin, which is found in darker skin tones, may absorb more light and pulse oximeters are not designed to account for that, previous research has shown.

Because COVID-19 severity is classified around oxygen readings, “we saw that this bias translated into over a quarter of patients, most of whom self-identified as Black or Hispanic, not having timely recognition of how sick they were,” said Dr. Tianshi David Wu, co-lead author of the new study and an assistant professor at the Baylor College of Medicine at the Johns Hopkins School of Medicine in Baltimore, where the study was conducted.

Previous research conducted before the pandemic also found the device, which is commonly used in Canada, provided inaccurate results for people of colour and urged that the technology be further examined.

The issue has raised the need for health technology to be assessed for its efficacy for people of colour and is a further indication that health-care remains inequitable, experts told the Star.

“The study illuminates just how systemic racism and systemic discrimination inserts itself into every aspect of health-care delivery,” said Dr. Andrew Boozary, executive director of the Gattuso Centre for Social Medicine at the University Health Network.

“There is also a gross underrepresentation of racialized individuals in the way that these technologies are being developed,” he said.

Researchers in the Johns Hopkins study found that Black and Hispanic COVID-19 patients experienced significant delays in accessing lifesaving treatment due to inaccurate readings from pulse oximeters, which showed that patients of colour were healthier than they actually were.

The results found that of 7,126 patients, Black patients were 29 per cent less likely than white patients to have their need for treatment recognized by the oxygen reader. For people the study classified as non-Black Hispanic patients, they were 23 per cent less likely than white patients to have their treatment needs identified.

And out of 451 patients who never had their need for treatment recognized, close to 55 per cent (247 people) were Black. Black patients also had a median delay in treatment of one hour.

Pulse oximeters guide health-care workers in decisions regarding COVID-19 triage and therapy, the study explains.

When applying these study results to the U.S. population at large with COVID-19, it’s likely the pulse oximeter bias has “caused a higher proportion of racial and ethnic minorities to be inadvertently undertreated or even mis-triaged,” said Wu.

Past studies have raised the alarm about the devices failing to give accurate results for racialized people. One U.S.-based study published in 2020 found that relying on pulse oximetry to triage patients could put Black patients at an increased risk for hypoxemia, which is below normal levels of oxygen in the blood.

“Studies like [ours] also remind us that future medical technologies should have intentional validation in a population as diverse as the people who would use it,” said Wu in a statement to the Star.

According to a 2021 report from the Wellesley Institute that examined data from the first year of the pandemic, Black people in Ontario were 4.6 times more likely to be infected with COVID-19. Latino and Middle Eastern people were nine and seven times more likely to be hospitalized with the disease compared to white people, and Black people were 6.3 times more likely to end up in hospital.

There are fewer racialized individuals who are part of medical studies to test devices and that creates “serious doubt” as to whether technology is effective for everyone, said Boozary.

Black communities need to be involved in the design and testing of health technology to ensure it works properly and meets their needs, said Paul Bailey, executive director of the Black Health Alliance, a Toronto-based charity.

“We have to be willing to engage a diverse cross-section of people … so the accuracy of these interventions actually work,” he said.

Notisha Massaquoi, an assistant professor in the department of health and society at the University of Toronto, Scarborough, said the issues with this device are indicative of a medical system that is not designed “to ensure the health and well-being, and the survival, of Black people.”

She questions why such devices continue to be relied upon.

“That’s where we have to say, ‘then what is the purpose of science and research? Is it not to ensure the survival of all people?’” she said.

Issues with medical technology will also increase mistrust in the health-care system for racialized communities, as it’s clear they aren’t prioritized, she said.

“We have to really sit down post-COVID to think about every aspect of our system that did not work for the people that are hardest hit,” she said.

Source: Racial bias in key COVID oxygen device leads to treatment delays for people of colour, study finds

National security agencies’ relationship with racialized communities marred by a ‘trust gap:’ report

Not surprising and not one easy to reduce. And yes, my experience while in government with respect to the Cross-Cultural Roundtable on Security was that the information flow tended to be more one-way than a conversation:

The relationship between “racialized” groups and Canada’s national security and intelligence institutions —  like the Canadian Security Intelligence Service, the Royal Canadian Mounted Police and the Canada Border Services Agency  — continues to be bogged down by mistrust, says a new external report prepared for the federal government.

“We frequently heard about the trust gap between the country’s national security institutions and Canadians, and in particular with racialized Canadians,” says the report drafted by the National Security Transparency Advisory Group (NS-TAG) — an independent and external body first set up in 2019 to advise the deputy minister of Public Safety and the national security and intelligence community.

“At times, these relations have been marred by mistrust and suspicion, and by errors of judgment by these institutions, which impacted communities have perceived as discriminatory.”

The NS-TAG group, made up of 10 members from legal, civil society and national security backgrounds, warns that the emergence of artificial intelligence and data-driven intelligence poses a threat to racialized communities.

“Systemic biases in Artificial Intelligence (AI) design can have perverse impacts on vulnerable individuals or groups of individuals, notably racialized communities,” they found.

“These biases reflect not only specific flaws in AI programs and organizations using them, but also underlying societal cleavages and inequalities which are then reinforced and potentially deepened.”

CSIS responds

The report, published earlier this week, also calls on national security agencies to have better two-way conversations with communities.

“Too often engagement involves, in practice, government officials offloading a prepared message and failing to listen to the concerns of stakeholders,” says the report.

“Constructive engagement should instead be based on dialogue; government officials should be attuned to the questions and concerns of stakeholders, listen to them, and be prepared and willing to respond.”

The report also calls on agencies like CSIS to engage with communities on an ongoing basis — and not just when there’s a crisis.

The authors pointed to CSIS’s contact with the Iranian-Canadian community after the destruction of Flight PS752 in January 2020 and with the Muslim community following an attack on a mosque in Mississauga, Ont.

“Such engagement was important, but it was prompted by specific incidents. In our view, CSIS will not succeed in building long-term trust with racialized communities as long as its engagement is primarily reactive,” says the report.

CSIS responded to the report’s findings Friday by acknowledging the problem.

“We know that the voices of racialized communities and Indigenous peoples have not been heard as clearly as they should in conversations around policy, legislative and operational deliberations on national security matters,” CSIS wrote in a response published Friday.

“We are committed to changing this.”

Source: National security agencies’ relationship with racialized communities marred by a ‘trust gap:’ report

‘A different perspective’: Justice Mahmud Jamal on minority rights, bilingualism and the Supreme Court Social Sharing

Of interest:

Settling into an imposing red leather armchair in a wood-panelled office in Ottawa, Justice Mahmud Jamal recalled his anxious first moments in this country as a 14-year-old immigrant.

“I remember the first day here very well. I was scared,” he told Radio-Canada in a recent interview, describing the path that took him to the nation’s highest court — first from Kenya to England, then to Edmonton in 1981 for high school.

“I was scared for a lot of reasons. I left all my friends. I left a culture where I had spent my whole life. But at the same time, it was an opportunity to start life again.”

Coming from a modest family that moved halfway around the world in search of a better life, Jamal rose through the ranks of the Canadian legal world after graduating from McGill University’s law school. He was sworn in as a Supreme Court justice in July 2021.

It’s a position he hopes to use to protect the rights of minorities and other historically disadvantaged groups — something he wrote about when completing his application to sit on Canada’s top court.

Jamal is the first person of colour to be nominated to Canada’s top court. He’s also a member of a religious minority.

Jamal grew up Muslim in the Ismaili community before converting to the Baha’i faith like his wife, who is an Iranian refugee.

He told Radio-Canada that his personal experience is an asset for the court, just like the personal experiences of each of his fellow Supreme Court justices.

“If you are a woman, if you are a man, if you are even a member of a minority, you bring your experience to work. I have experiences as a member of a visible minority, of a religious minority, so it gives a different perspective,” he said.

Source: ‘A different perspective’: Justice Mahmud Jamal on minority rights, bilingualism and the Supreme Court Social Sharing

Coates: Condemning historical figures like Ryerson and John A. Macdonald must not distract us from true reconciliation

Condemnation and renaming are easy compared to addressing the substantive issues, where action is more needed, not to mention the regrettable lack of nuance in understanding history and context:

With the decision to rename itself Toronto Metropolitan University, the former Ryerson University — known briefly as “University X” — fumbled the opportunity to use public criticism of Egerton Ryerson as a learning opportunity, instead bowing to the passionate protests of activists who believe that condemning a handful of historical figures is one way to address generations of discrimination and paternalism. 

Attacking the reputation of Ryerson, one of the most effective educational reformers in Canadian history, requires a narrow reading of his career. Regardless, he is now a dead letter in Canadian public life, and efforts to expunge his name from schools, monuments and other public facilities will no doubt continue apace. 

The number one target in the country is now Canada’s first Prime Minister, John A. Macdonald — like Ryerson, singled out for his role in Indigenous residential schools. Across the country, statues in Macdonald’s honour have been removed or doused in red paint, and public bodies are having earnest discussions about removing his name from schools and other facilities. 

There is nothing wrong with calling out or re-examining the public memory of historical figures for their actions. However, reading history reductively, losing sight of context, and misreading personal responsibility do not help us to understand the past. 

Right now, for good reason, the country is focused on a specific policy — residential schools — with the belief that by removing the tributes to the architects of the school movement we can turn a page. This approach is seriously misguided. 

Residential school education was horrific, its multi-generational negative effects still not fully understood. A system purportedly designed to provide personal opportunity to Indigenous students was instead used to attack Indigenous cultures, undermine centuries-old languages, destroy Indigenous families, and assimilate Aboriginal peoples. Dealing with the long-term impact of the residential schools has rightly become a national priority. 

We must, however, remember that the residential school concept was not foisted on an unwilling nation by its government. Virtually all non-Indigenous Canadians of that time, led by the Christian churches and supported by non-Indigenous advocates for Indigenous peoples, favoured residential schools. As late as the 1960s and 1970s, many non-Indigenous Canadians still defended the schools as clearly being a “good thing” and a sign of the benevolent state. 

Most Canadians did not know — or did not want to know — what happened in the schools. They neither expected nor countenanced the violence and brutality, but encouraged teachers and principals to undermine Indigenous language and culture, believing this was in Indigenous people’s best interests.

In today’s efforts to assign accountability for wrongs of the past, the tendency to focus on individuals — whatever their roles in establishing the institutions — simply misses the point. It was racism and a nationwide sense of cultural superiority that backstopped all of Canada’s aggressive actions against Indigenous peoples. If dismantling a statue or renaming a school (or university) serves some, it also deflects attention from where responsibility properly rests: with society at large. 

Criticizing early promoters of residential schools misses the historical mark. 

With Ryerson’s name now removed from a campus, and Macdonald’s image being assailed across Canada, where next? There are thousands of targets, including the political leaders, government and church officials, and public supporters who expanded the residential school system, including its rapid acceleration after the Second World War. 

Let’s consider two potential targets, modern-era political leaders who espoused simple ideas of potentially destructive impact on Indigenous peoples. They wanted to eliminate the Indian Act and Indian status, break up the reserves, abandon treaties, and integrate Indigenous peoples into the Canadian mainstream. Their stated goal sounded honourable to some — producing “real” equality among all Canadians — and there had been consultations, of a sort, with Indigenous groups. 

The 1969 White Paper was one of the most aggressive Indigenous policy initiatives in Canadian history, designed to remove barriers between peoples and overcome decades of discrimination and state paternalism. The response from First Nations was ferocious. Indigenous leaders organized protests and demanded the federal government retract its policy. The government did so, to the dismay of many non-Indigenous Canadians who wanted to remove the “special status” afforded Indigenous peoples. The contemporary Indigenous rights movement in Canada owes a great deal to the reaction to this ill-conceived and assimilationist strategy. 

The Prime Minister was Pierre Elliott Trudeau. His minister of Indian and Northern Affairs was future prime minister Jean Chrétien. They were the architects of the White Paper of 1969. Trudeau believed “no society can be built on historical might-have-beens,” and opposed Indigenous land claim negotiations, modern treaties, and the concept of historical redress. 

The Trudeau government’s much-touted “Just Society” had a blind spot when it came to Indigenous peoples. The government’s preference for state intervention and the inherent paternalism of federal policy in the 1960s and 70s arguably accelerated the decline of Indigenous language and culture, fostering a culture of welfare dependency in Indigenous communities. 

Would it be appropriate for critics of government policy to focus their anger on Trudeau and Chrétien, leading to more monument destruction and renaming? Absolutely not; we can use our time and effort much better. Besides, when faced with sustained Indigenous anger, the Liberal government backed down. Unlike residential schools, which had major effects across generations, the White Paper brought to the surface the core ideas and values of the government of the day.

The past is a complicated place. It should not be reduced to memes and social-media messages. Historical leaders are people, with personal foibles, living in and reflecting their places and times. Democracies hold leaders accountable during their political lives. Historians and the public determine their legacy. Attitudes toward the leaders and their actions change over time, as the debate about John A. Macdonald demonstrates. But these discussions should be handled with caution. 

The piecemeal and reactive redoing of historical nomenclature, however well meaning, produces distortions of history. This said, Canada is desperately overdue for a rethinking of the many people and events we memorialize. 

Names and monuments should not be fixed for all time. New Zealand, now also known as Aotearoa, and Australia have both ventured down this road, with considerable achievement. New Zealanders are increasingly comfortable with both Maori names and cultural references in public affairs; Australia’s newly elected prime minister, Anthony Albanese, was introduced on a stage where the Australian flag shared pride of place with the flags of Aboriginal Peoples and Torres Strait Islanders.

There is so much to recognize and celebrate in Indigenous cultures that Canada should get on with it. Indigenous peoples, cultures and knowledge need to be more prominently recognized across Canada. The same holds for women, minority groups, and events either poorly or inaccurately represented in our historical nomenclature. A cautious renaming process in Canada could actually produce the most thoughtful and comprehensive historical and cultural reuniting in the nation’s history. 

Reconciliation with Indigenous peoples requires thoughtful and engaged reflection. Changing the names of institutions and tearing down monuments might gratify some, but there is a better way. Toronto Metropolitan University will hardly provide a rallying cry for a nation seeking real healing with Indigenous peoples. 

If Canada is to find common ground with First Nations, Métis and Inuit people, the country must reverse the lens, begin to view history from Indigenous perspectives and listen respectfully to elders and knowledge keepers. 

This reckoning will take more than attacks on historical figures. The problem rests not with a few individuals but with the profound sense of racial superiority that animated public policy for generations, underpinning a suite of government initiatives that marginalized and overwhelmed Indigenous peoples. For all of our condemnation of historical decisions that are now seen as egregious and destructive, Canadians remain largely oblivious to the paternalism and discrimination toward Indigenous people that is part of our national reality.

Canada is, by international standards, a remarkably successful country, even if it is built significantly on the displacement and domination of First Nations, Métis, and Inuit peoples. They were sacrificed in the interests of the nation, with most non-Indigenous peoples truly believing that assimilation and cultural domination was the only legitimate path forward. This position, dangerously and tragically wrong, animated the government for a century and a half, to be replaced in our time by a more evolved but still paternalistic approach to Indigenous affairs. 

This country needs to devote a great deal of effort to improving relationships with Indigenous communities. To Canada’s collective good fortune, Indigenous peoples remain open to such discussions and to rebuilding Confederation, despite the painful destruction of the past. 

We can do much more than try to eliminate historical guilt by changing a few names and sloshing paint on some statues. Instead, the country needs to listen closely to First Nations, Métis and Inuit peoples and build a policy agenda inspired by Indigenous priorities, a deep understanding of the multi-generational impacts of racism, and a real commitment to lasting reconciliation. 

Ken Coates is a Distinguished Fellow at the Macdonald-Laurier Institute, and a professor and Canada Research Chair at the University of Saskatchewan.

Source: Condemning historical figures like Ryerson and John A. Macdonald must not distract us from true reconciliation

Brownstein: No, Ann Coulter, I Am Not Responsible for the ‘Great Replacement’ Theory

Good response and political assessment on the need for shared narratives for whites and visible minorities:

Ann Coulter, in so many words, thinks that I am responsible for the mass shooting in Buffalo in mid-May.

Not me alone. After the shooting, Coulter wrote a column dismissing the idea that Republican politicians and commentators had popularized the “Great Replacement” theory, a conspiracy theory that the young, white Buffalo shooter cited as a motivation before killing 10 people at a supermarket in a predominantly Black neighborhood. Instead, Coulter argued that the theory had been popularized by political analysts and Democratic operatives who have predicted that the nation’s changing demographics will benefit Democrats over time.

In particular, Coulter, the Fox News host Tucker Carlson, and others on the right have cited the work of journalists like me, the Brookings Institution demographer William Frey, and the electoral analysts John Judis and Ruy Teixeira, authors of The Emerging Democratic Majority, claiming that, by writing about demographic change and its electoral impact, we are responsible for seeding the idea that white Americans are being displaced. “If you don’t want people to be paranoid and angry, maybe you don’t write pieces like that and rub it right in their face,” Carlson, who has relentlessly touted replacement theory on his show, declared in a recent monologue.

It might go without saying that documenting demographic change is not the same as using it to incite and politically mobilize those who are fearful of it. It’s something like the difference between reporting a fire and setting one. But given how many right-wing racial provocateurs are trying to disavow the consequences of their “replacement” rhetoric, it apparently bears explaining how their incendiary language differs from the arguments of mainstream demographic and electoral analysts.

Let’s start with defining replacement theory. It’s a racist formulation that has migrated from France to far-right American circles to some officials and candidates in the GOP mainstream. In its purest version, the theory maintains that shadowy, left-wing elites—often identified as Jews—are deliberately working to undermine the political influence of native-born white citizens by promoting immigration and other policies that increase racial diversity. This conspiracy theory was the inspiration, if that’s the right word, for the neo-Nazis who chanted during their 2017 march in Charlottesville, Virginia, that “Jews will not replace us.”

Stripped of the overt anti-Semitism, replacement theory has become a constant talking point for Carlson. A growing number of Republican politicians, such as House Republican Conference Chair Elise Stefanik and the Ohio Senate candidate J. D. Vance, have incorporated versions of it into their rhetoric. It’s the most virulent iteration of the core message former President Donald Trump has imprinted onto his party: Republicans are your last line of defense against diverse, urban, secular, LGBTQ-friendly, “woke” Democrats, who are trying to uproot the nation from its traditions and transform it into something unrecognizable.

Undoubtedly, some Democrats over the years have argued that the party would benefit from higher levels of immigration. But this is the first point of difference between mainstream demographic analysis and replacement theory: No serious student of history or politics believes that a Democratic plot to import “more obedient voters from the Third World,” as Carlson puts it, has been the driving force behind U.S. immigration policy. Until the 1990s, most of the key decisions in modern immigration policy were bipartisan—from the passage of the landmark 1965 immigration-reform act to the amnesty for undocumented immigrants signed into law by President Ronald Reagan to the Republican-controlled Senate’s passage of comprehensive immigration reform in 2006, with unwavering support from President George W. Bush. A Democratic-led conspiracy that ensnared Reagan and Bush would be pretty impressive—if it weren’t so implausible.

Second, replacement theory pinpoints immigration policy, particularly the potential legalization of undocumented immigrants, as the key reason that white Americans are being “displaced.” But Frey, the Brookings demographer, has repeatedly documented that immigration is no longer the principal driver of the nation’s growing diversity. As he wrote in a 2020 paper, census “projections show that the U.S. will continue to become more racially diverse” no matter what level of future legal immigration the U.S. government authorizes. Diversity will grow somewhat faster under scenarios of high rather than low immigration, but diversity will increase regardless, Frey notes, because it is propelled mostly by another factor. Among those already living in the United States, people of color have higher birth rates than white people, who are much older on average. Even eliminating all immigration for the next four decades would not prevent the white share of the U.S. population from declining further, Frey’s analysis of the census data found.

A third big difference between replacement theory and analyses of demographic change revolves around the role that race plays in the changing balance of political power in America. Many on the right see racial change as the key threat to the Republican Party’s electoral prospects. But demographic analysts have never seen racial change as sufficient to tilt the electoral competition between the parties. White Americans still cast somewhere between two-thirds and three-quarters of all votes (depending on the data source). That number has been steadily declining, at a rate of about two to three percentage points every four years. Even at that pace, it would be another seven or eight presidential elections—roughly until 2050—before minorities cast a majority of the vote.

No party can write off America’s white majority for that long. Instead, I and other analysts have long argued that Democrats have the opportunity to build a multiracial coalition composed of both the increasing minority population and groups within the white population that are most comfortable with a diversifying America: namely those who are college-educated, secular, urban, and younger, especially women in all of those cohorts. The combination of these white groups (many of which are growing) and the expanding minority population is what I have called the Democrats’ “coalition of transformation.”

Even Democratic organizations that are focused on maximizing political participation among nonwhite voters recognize the centrality of building a multiracial coalition, on electoral as well as moral grounds. “First and foremost, multiracial democracy is inherently inclusive of white people,” says Jenifer Fernandez Ancona, the vice president and chief strategist for Way to Win, which helps fund organizations and campaigns focusing on voters of color. “I don’t imagine an America in which a winning coalition across the nation and in the key states we’re going to need to be winning … [is] without white people as part of the coalition.”

This leads to perhaps the most important divergence between replacement theory and theories of demographic change. Those on the right who push replacement theory tell their mostly white supporters that they are locked in a zero-sum competition with minorities and immigrants who are stealing what rightfully belongs to them: electoral power, economic opportunity, the cultural definition of what it means to be a legitimate American. “There’s always this underlying theft—they are taking these things by dishonest means; they are taking what is yours,” explains Mike Madrid, a longtime Republican strategist who has become a leading critic of the party’s direction under Trump.

By contrast, I and other analysts have emphasized the interdependence of the white and nonwhite populations. Building on work from Frey, I’ve repeatedly written that America is being reshaped by two concurrent demographic revolutions: a youth population that is rapidly growing more racially diverse, and a senior population that is increasing in size as Baby Boomers retire but that will remain preponderantly white for decades. (The Baby Boom was about 80 percent white.) Although these shifts raise the prospect of increased political and social tension between what I called “the brown and the gray,” the two groups are bound together more than our politics often allows. A core reality of 21st-century America is that this senior population will depend on a largely nonwhite workforce to pay the taxes that fund Social Security and Medicare, not to mention to provide the medical care those seniors need.

While the likes of Carlson and Coulter tell white Americans to fear that immigrants or people of color are replacing them politically, financial security for the “gray” is impossible without economic opportunity for the “brown.”

This isn’t to say that there is no political competition between older white Americans, who make up the core of the Republican coalition, and younger nonwhite Americans, who are more and more central to the Democratic coalition. In fact, a mistake that I and many other demographic and electoral analysts made over the past decade was to underestimate how big a coalition a candidate like Trump could mobilize in the name of protecting culturally conservative, white, Christian America.

For many years, I have argued that the diversification of the Democratic coalition wouldn’t always work to the party’s electoral advantage. As the party’s most culturally conservative components sheared off, I believed, Democrats would need to take more consistently liberal positions on social issues, which in turn would alienate more centrist voters from the party. That ideological re-sorting, I wrote in National Journal in 2013, would both “increase the pressure” on the Democratic Party “to maintain lopsided margins and high turnout among minorities and young people” and “make it tougher for [Democrats] to control Congress, at least until demographic change ripples through more states and House districts.” That prediction has held up.

At the same time, I stressed—and quoted experts from both parties who shared the view—that Republicans would face a growing long-term challenge in winning the White House if they could not improve their performance among minorities, young people, and college-educated and secular white voters. (The famous Republican National Committee “autopsy” of Mitt Romney’s 2012 presidential loss largely reached the same conclusion.) In one sense, that prediction held up too: Democrats won the popular vote in 2016 and 2020.

But, to a greater extent than I and others had forecast, Trump’s ability to win an Electoral College majority in 2016, and the fact that he came so close again in 2020, made clear that Republicans could seriously compete for the White House with what I have called their “coalition of restoration,” centered on the nonurban, non-college-educated, and Christian white voters who are most alienated by the changes remaking 21st-century America. The difficulty for the Democrats in holding the House, and especially the Senate, which favors smaller states that tend to elect Republicans, was even greater than I and others had expected.

Trump’s success among blue-collar white voters in key Rust Belt states was at least somewhat foreseeable. But his unique persona and message—a more open appeal to white racial resentments than any national figure since George Wallace, a bruising economic nationalism, and a sweeping condemnation of “elites”—generated even greater margins and larger turnout among his core supporters than I thought possible. And although some center-right suburban voters abandoned the GOP in the Trump era, many demographic analysts like me—along with the Never Trump movement—underestimated the number of Republican voters who would still vote for Trump or Trumpist GOP candidates as a way to block Democrats and advance other priorities, including tax cuts and conservative judicial appointments.

A new development in 2020 further solidified Trumpism’s hold on the GOP:Trump’s improved performance among Latino voters. That has convinced many Republicans that they can energize racially resentful white voters using nativist and racially coded messages, while still gaining ground among Latinos who are drawn mostly to the Republican economic agenda, as well as conservative views on some social issues such as abortion. This trend has proved an uncomfortable complication for the purveyors of replacement theory, who often portray Latinos as the invidious replacers. In a recent monologue, Carlson tried to square the circle by insisting that Democrats are still trying to displace white voters, but that they have miscalculated about the loyalties of Latino voters.

Due in part to the provocations of Carlson and others, the United States appears trapped in a cycle of increasing racial, generational, and partisan conflict that is escalating fears about the country’s fundamental cohesion. But imagine, Frey suggested to me, if instead of trying to convince older white Americans that younger nonwhite Americans are displacing them, political leaders from both parties emphasized the growing interdependence between these two groups. Ancona, of Way to Win, offers one version of what that message could sound like: “If we start telling a story that America is the richest country in the world, that there is enough pie for everyone, there is no need for ‘replacement.’ The whole construct is wrong. There should be enough for all of us to be free and to be healthy and to be living the life we want to live. There is a beauty in that story we could tell people, but it’s just not being told in a way that it needs to be.”

The refusal of many GOP leaders to condemn replacement theory even after the Buffalo shooting, and their determination to block greater law-enforcement scrutiny of violent white supremacists, underscores how far we are from that world. To me, the safest forecast about the years ahead is that the Republican Party and its allies in the media will only escalate their efforts to squeeze more votes from white Americans by heightening those voters’ fears of a changing country. I’d like to be wrong about that prediction, too, but I’m not optimistic that I will be.

Source: No, Ann Coulter, I Am Not Responsible for the ‘Great Replacement’ Theory