James: The divisive activism of Desmond Cole: How a campaign against a Black judge shattered Toronto’s Black community

Good long and disturbing read on how activism to excess can harm the cause, and alienate the very same people one is advocating for:

If you love Black people — if you are part of a Black church in Brampton or run a neighbourhood group in Scarborough or head your diversity committee at work — it has become difficult to “like” Desmond Cole, the self-styled streetfighter and intractable advocate for Black lives.

You can love Cole, in the Christian sense of loving your brother or your enemy. Like, though, is a term of endearment. To a growing number of African Canadians, Cole is anything but likable.

Mainstream media treat Cole as a go-to talking head on racism; progressive white folks by the thousands follow him on Twitter; and allies of Black causes embrace the award-winning author and social media influencer. But at a number of dinner tables where curried goat or roti trumps steak and potatoes, in many barber shops, healing circles and prayer groups, Cole is daily chewed up and spat out.

The sentiments about Cole’s comrades are nearly as strong. Seemingly, Cole and his cohort go out of their way to disparage and diminish Black leaders, branding them as ineffectual moderates too compromised by the racist system to dismantle it.

And, with an online army in tow, they wage a constant campaign against the so-called Black elite — a target that expands to include so many ordinary community workers and volunteers that the attacks amount to undeclared class warfare.

The collateral damage runs wide and deep.

“It has had an impact, in quelling the (volunteer) participation of some people who are just not prepared for (the attacks),” says Craig Wellington, executive director of a new community organization, Black Opportunity Fund. 

Call it the “Cole chill.”

Cole’s more vocal detractors — there are many, surprisingly so, considering his high-profile, commendable confrontation of Toronto police carding practices — say they arrived at their negative conclusions about Cole slowly and painfully over years. Many others landed there in a burst of outrage last year.

That’s when a judicial panel hearing — called to determine whether a Black judge, Donald McLeod, compromised judicial standards by improperly advocating for Black people — revealed that the most serious complaint against McLeod, an allegation of perjury, arose from Cole’s own February 2019 blog.

Cole says his aim was to hold the powerful to account. But a reasonable person, reading that February 2019 blog post and subsequent writings and comments, could conclude that Cole engaged a determined campaign targeting the judge.

McLeod, a successful criminal lawyer with a record of creating social good through community initiatives, was appointed a judge in 2013. Four years later, moved by the gun slaying of someone he knew, McLeod convened a meeting in Regent Park of professionals working in several fields to ask how they might address the issues. He had grown up in social housing in Regent Park and saw some of the worst effects of unaddressed problems from his place on the bench.

Within a year, the Federation of Black Canadians (FBC) was born, McLeod was talking about forming a national organization, and he was meeting with the Prime Minister. He sought and received guidance from the Ontario Judicial Council (OJC) on the limits of advocacy for a judge. The FBC grew to encompass dozens of community volunteers and gained such quick prominence that the federal Liberals announced funds to finance initiatives the FBC flagged.

Then came the 2018 complaint, brought by former associate chief justice Faith Finnestad and heard by the OJC, that McLeod had acted inappropriately for a judge. He was cleared of the charge. A second complaint followed in 2019, alleging (among other things) that McLeod had perjured himself in the hearings for the first one. The OJC tossed out that complaint, too, on June 2 of this year.

McLeod, then the only Black judge at the Ontario Court of Justice in Peel Region, one of Canada’s most diverse regions, was back on the bench on June 21 following a 22-month paid suspension while the judicial complaint process played out. But by then swathes of the Black community were awash in trauma over the general conclusion that McLeod’s blood was on Desmond Cole’s hands.

In his writings Cole has called the FBC “a shady organization” that is too close to the Liberal Party. “The total lack of representation from Canada’s Black Lives Matter chapters, who are doing some of the most important and celebrated advocacy in the country,” he wrote in his blog, “seems too much of an oversight to be an accident.” As for the FBC’s head, McLeod is a “cherished and untouchable” elite considered “sacrosanct” in the Black community and allowed “to do whatever he wants,” Cole told the Star in an interview. “I’m holding people in power to account; that’s what journalism is.”

Cole’s opponents say he and his confrères acted as the investigative arm of the OJC, de facto undercover agents intent on trapping the judge — only to fail ingloriously. The OJC hearing unmasked what aggrieved citizens described as dirty tricks, and what one witness called a “failed witch hunt” — actions that went demonstrably beyond the bounds of acceptable journalism, traditional or otherwise.

“I was disgusted that it was our own people who were involved in what I consider to be a public lynching of Donald McLeod,” said Peel district school board trustee Kathy McDonald, who said she and others watched in despair as the virtual hearing streamed for 17 days last December and February.

“In the end it boiled down to a bunch of vindictive, envious people that just hate the skin they are in,” she said. 

Dave D’Oyen, a local activist and diversity consultant who says he is trying to help his Scarborough community heal from the tragic affair, convened a healing circle for people to vent. He summed up their feelings in a post for Medium:

“Something is wrong when our actions are to malign ardent individuals who wish to be in genuine service of our people … The unintended consequence is a flight of capable individuals from community service because the risks of reputational damage and career suicide are too palpable. In this case, a possible removal of Brampton’s only Black judge from the bench. Many now find themselves asking, ‘If this could happen to a judge, could this happen to me?’”


I have known Desmond Cole for about a decade. In glowing and proud tones, I have introduced him to more than one audience as he received an award or delivered a keynote speech. I watched from a front-seat vantage point as he challenged the Toronto Police Services Board to end the evil practice of carding. Tears streaked down onto my glasses as the board greeted his cries with indifference.

I helped grease the path to his freelance columnist job at the Star because I felt the platform was so huge and so right for a voice this large and forceful. And, of course, I was disappointed he chose to give up that platform.

No matter how he spins it, and he has written about his experiences at the Star as well as in his book, he gave it up — in much the same way he approaches many issues — by adhering to an uncompromising rigidity that’s incompatible with improvement by degrees. His tactic has its place, for sure.

On the question of whether he could report and opine in the Star on the very issues he is actively and publicly protesting — to the point of disrupting and halting public meetings because his demands are not met — Cole considered the guidance from Star editors as an encroachment on his desire to practise journalism how he felt compelled to do it. So he chose to advocate for Black lives, without constraints. He gave up the column. His world is black or white, no grey.

I accepted his decision.

What is surprising, then, is how someone who seeks such latitude for his own radical advocacy would deny the same to a judge — even where the judge’s governing body allows it, acknowledges the risk of crossing ethical lines, and struggles to set some limits so as not to ban advocacy outright for judges. Cole dismisses the possibility of such a double consciousness for Justice McLeod.

“A sitting judge saying he is going to lead a political advocacy group is a quite novel and bizarre occurrence that warrants greater scrutiny … That’s why the fixation,” says Cole, explaining his repeated interest in McLeod and the FBC.

Community members watching the OJC hearings were dismayed to learn of a surreptitious recording of a conversation between McLeod and Idil Abdillahi, assistant professor of disability studies at Ryerson University. McLeod called Abdillahi in early 2018 for an off-the-record conversation to clear up misconceptions between the FBC and its critics. It lasted more than three hours. What McLeod didn’t know was that Abdillahi recorded the private conversation and also linked in Cole and others (listening in a car) the judicial panel would hear.

The anguish among many Black residents and community leaders spiked when Dahabo Ahmed-Omer, the current FBC chair, testified during the hearings about the stress of dealing with what she felt were daily online attacks from Cole and friends. 

It climaxed when McLeod testified of the “violence” done to him by Cole’s assertions, which he branded as false; the betrayal he felt when Abdillahi’s secret recording of their telephone conversation ended up as evidence at the panel hearing; and how, at his lowest point in the ordeal, his mortgage provider began questioning his viability as a client because he could be fired from his job.

Cole “maligned my name. He had been doing it for years and continued to do it. It was now offensive. This was violence to me. He took someone’s name and decided to brandish it as if I were lying,” McLeod told the OJC hearing.

McLeod’s words unleashed a torrent of anger. “Treachery,” “Judas” and other highly charged words and images were frequently unfurled within the Black community. The conclusion among many was that Cole and his allies were responsible for McLeod’s public flogging.

One tweet, from Danielle Dowdy, an early FBC volunteer read: “Having taken in 9 days of the hearing into the conduct of Justice Donald McLeod, what’s abundantly clear and impossible to measure is the depth of pain and hurt many of us are feeling. The emotional collateral damage among the local and national Black community is incalculable.”

How did we get to this stage? And why is it set to continue — fracturing the vital advocacy of tens of thousands of anti-racism fighters across the country? Consider the judicial lynching of Justice McLeod as exhibit A.


I became aware of Donald McLeod in Seventh-day Adventist church circles in the late 1980s when he sang in a men’s gospel quartet. We worship with different congregations but share the same strictures of this relatively small religious denomination.

Soon McLeod, the lawyer, was seen on television representing clients in high-profile cases like the Toronto 18 terrorists and arguing racial profiling before the Supreme Court. In my capacity as city columnist, I attended his launch of 100 Strong, an organization aimed at empowering Black youth through education.

In 2016 he called to say he was convening a group of Black professionals who have an interest in improving the outcomes for Black people in Toronto and Canada. Something needed to be done to stem gun violence. And Black folk can’t just sit and watch the carnage. By then he was a judge. The fact that he cared enough to step out of his judicial ivory tower was not lost on anyone.

I attended the Regent Park meeting, now known as the Toronto 37. It was part of my journalistic information-gathering around community engagements. The only thing that sticks out was that the attendees were all business, laser-focused on seeking a way to make a difference. They agreed to create a document leading to this end. I don’t recall reading it. But not long after, I understood they were taking their findings and recommendations to politicians and agencies and anyone who could spark the changes needed.

The Federation of Black Canadians came out of this beginning. How they advocated, and why, and to whom was never my concern. I was just happy for their advocacy. It takes all kinds. I marched with Charlie Roach, embraced Dudley Laws and felt proud of Lincoln Alexander, Wilson Head and Sen. Anne Cools — all entirely different Black community icons and representatives, with sometimes incongruous sensibilities. It’s this belief that allows me to embrace radicals and conservatives, elites and common folks — while remaining mindful of their varying impact.

Cole and his comrades were not among the 37 at that 2016 Regent Park meeting. As the fledgling organization quickly gained traction in Ottawa, and the Trudeau government promised funding for Black community projects, jealousies surfaced.

Cole and others created a Twitter storm and stirred acrid debate over the FBC. They questioned the legitimacy of “elites” lobbying for Black people, their political loyalties and Black credentials. Besides, Cole argued, a judge can’t lobby, period, much less advocate to root out the systemic racism endemic in the government institutions from which he and the elites earn a living.

Those are reasonable debating points and fair comment — but they provided fodder to the former associate chief justice of Ontario to complain against McLeod’s advocacy. The OJC, the governing body for Ontario judges, hauled McLeod before a complaint hearing panel in 2018. But the panel ruled that McLeod’s intentions were noble. He crossed the line here and there, but there is no judicial misconduct. So, carry on and follow the new guidelines.

Cole told me his criticisms of McLeod are not motivated by jealousy. He doesn’t apply for government funding but he was concerned that “when there are lots of groups that have been out there for five, 10, 15, 20, 25 years doing real work in the Black community and are unable to receive federal funding … But a new group that is led by a very powerful person introduces itself on the scene and is immediately able to secure hundreds of thousands of federal funding. That is a story, my friend.”

So was this the driving force behind his preoccupation with Justice McLeod and the FBC, I asked Cole in late August.

“You say driving force; I would say important factor,” Cole said, adding later, “I’m following the money and power. That’s what journalists do.”

After the 2018 complaint against McLeod was dismissed, Cole and his cohort doubled down. McLeod told the hearing that Cole called him a “house negro” on his Newstalk 1010 radio show — as despicable a slur as there is for someone to attach to a Black advocate. In other words, McLeod was sucking up to Massa in the big house while selling out his people toiling in the “field.”

Since 2018, the hearing documents show, Cole alone issued more than 130 criticisms of the FBC and more than 70 against McLeod on several print, online and social media platforms. He and his colleagues frequently attacked the FBC for faux activism. One recurring issue was the deportation of Somali refugee Abdoul Abdi. If the FBC wouldn’t join them in pushing to stop the deportation, then the organization was proving itself to be a fraud. Cole blamed McLeod for FBC’s inaction; with him as chairperson, the group couldn’t do more. 

The criticisms stung. Inside the FBC, a struggle raged on how to proceed. With their leader being a judge who must tiptoe around public advocacy, how could they prove their bona fides? The actions of Cole and some of his allies as disclosed during the McLeod hearing took the betrayal to a new level.

Cole colleague Rinaldo Walcott, a well-known scholar and Black Lives Matter member, tweeted criticism questioning the relevance of the FBC. Notwithstanding his public criticism of FBC, Walcott privately asked McLeod to set up a meeting with the immigration minister. McLeod did so. Walcott never acknowledged the meeting publicly, asked McLeod to not disclose it either and later tweeted that the FBC was useless because it wouldn’t help Abdi. 

Abdillahi’s role in the campaign against McLeod elicits much scorn. In her covert recording of the phone call with McLeod, which became part of the evidence heard by the panel, she repeatedly reassured McLeod the conversation was off the record. She didn’t mention that others were listening in. Some of Cole’s later accounts were spiced with information from that call. 

Cole explained it this way. Yes, his ally recorded and shared a private conversation with the judge. But there was no entrapment, Cole said. The judge telephoned Abdillahi and exposed himself to the recording, which was legally made. 

Notwithstanding that explanation, the essence of the narrative was: Look, people, last year Justice McLeod told his disciplinary panel he had not advocated for Abdi, but I have people and info and a taped recording that show he did. So he lied. Hello, OJC. Perjury!! The judge’s going down. 

So, Cole and friends went from: You are a fraud and can’t advocate effectively for Black people, so get out and let us do the job to … Breaking news, my investigation uncovers evidence of the judge being the very advocate we say he can’t be. Oops! That’s an offence. Let’s see what his bosses do now.

The narrative was so convincing McLeod’s judicial bosses sprang into action and filed an official complaint, the second against the judge, paying him to sit at home for 22 months while they conducted a public hearing that they knew could signal career death for him.

Most egregiously, the OJC did so despite its own policies, which favour remedial measures to resolve complaints. In the 2019-20 year, the Council processed 37 complaints against judges. None went to a hearing. McLeod had two complaints against him, and both went to a hearing.

The OJC was acting on thin evidence. For example, the investigators did not have the secretly made recording before the hearing was called. Fatally, the OJC investigation relied too heavily on Cole’s interpretation (in blog posts and elsewhere), which could not be supported by the recording when it got to the hearing. And the kicker came when Walcott — described by McLeod’s lawyer as the OJC’s “star witness” — failed to confirm that McLeod advocated for Abdi at the meeting with the minister. Case against McLeod dismissed. For a second time.

The Star has reported that the second hearing alone cost taxpayers $3.4 million to pay the battery of high-priced lawyers for McLeod and the “presenting counsel” or lawyers hired to present the case for the complainant. These costs do not cover the OJC staff, the panel of judges, and attendant costs to hold the hearing. So don’t be surprised if the tab for the two hearings approaches $5 million. 

Cole presents as one who relishes a brawl. He’s built for this and can capitalize on the fame, or notoriety, to increase his online presence and grow his brand — all the time benefiting from the very thing he condemns. He’s promising more of the same.

Before McLeod, he pulled the rug from under Saron Gebresellassi, the young Eritrean lawyer and long-time activist and mayoral hopeful in 2018. Days before the election Cole withdrew his endorsement. Why? Incumbent Mayor John Tory had given Gebresellassi a list of the debate organizers — favourable inside information that, in Cole’s mind, must have meant Gebresellassi had “sold out.”

At one Toronto Police Services Board Meeting, attendees had to restrain Ken Jeffers, community elder and police board member, from going after Cole, who disrespected Jeffers’ years of sterling community service, charging Jeffers had betrayed community interest over police presence in schools.

“He was accusing me of betraying my community, imagine that. You will not see me speak at any platform with him,” Jeffers said in late July. 

Recently, Cole slammed the efforts of Black North Initiative — the corporate “show your love and respect for Black people” initiative started by Black businessman Wes Hall, following the murder of George Floyd. Hall’s sin? Partnering with a company that has contracts to ensure bail bonds and bail conditions are met in the U.S. Black men overwhelmingly are the target. The criticism falls into fair comment, but many in the Black community see it as another Cole attack.

There are normal, intergenerational philosophical differences in any movement, and it can be painful for older advocates for Black communities to hear some of the young radicals speak. They think the protest and advocacy that preceded Black Lives Matter was somehow less impactful and authentic. They talk about the old guard hopping onto their bandwagon to take credit for the blood the young ones now shed on the streets.

Writing in Maclean’s magazine in 2018, during the buzz over the FBC’s worthiness as a national rep, Melayna Williams and Lincoln Anthony Blades argued:

“While younger, more militant activists see a colour-aware future of intersectional acceptance, and a complete eradication of systemic discrimination, other movements involve private luncheons and glad-handing, which haven’t historically been effective measures of overcoming white supremacy, but rather demonstrate an obscene allowance of it … efforts from groups like the FBC appear to be rooted in an investment in the oppressive structures themselves.”

Such hubris — elegantly and arrogantly stated in this useful insight. The wiser among the young activists are less haughty and more mindful of the foundational work of the thousands from “other movements.” 

Just know this: some of the quiet advocates who work for institutions founded and sustained by systemic racism, do more in a year for the advancement of Black people than some radicals are on track to accomplish in a lifetime.

Cole and his colleagues add another disrupting layer to these generational dynamics, crossing the median from critique to personal attack. Rarely have persons who claim to love Black people waged such a targeted, destructive, dis-unifying assault on their own flesh and blood.

Well, McLeod’s bosses rejected both complaints about the judge’s behaviour. They ruled that his interface with governments amounted to lobbying and that some of his community activities are incompatible with his judicial role, but there was no misconduct. They found he didn’t lie.

But even if the judge were guilty of all that Cole claims, the attacks are excessive and smack of unstated animus — a realization that prompted one witness to tell the OJC panel she feared she was caught up in a vendetta against the judge.

It’s counterproductive, destructive and dispiriting to anti-racism fighters when one of their fighters is pilloried by others on the same side because he successfully engaged government. The result is that many ordinary Black community volunteers who do the majority of the heavy lifting are turned off advocacy because of the toll the unrelenting criticism takes on their profession, their family and personal lives.

They are not in it for fame and fortune. They consider the price paid to be unfair and crippling.

So many have expressed this as trauma that someone like me —committed to free expression and welcoming of all kinds of advocacy in the fight for the dismantling of racism — is forced to request less stridency from Cole and friends.

I’ve loved Cole for a long time and respect much of his work. Lately, it’s been with a sigh, and so much regret. I prefer to like him, but we don’t get everything we desire.

Despite all of this, I still want Cole as an advocate. His voice is resonant, strong and distinct. It is one of many voices the community needs. Black people don’t have the luxury of discarding tactics and approaches that don’t quite meet the “best” advocacy standards. That is a reality both radicals and moderates might want to embrace.

Source: https://www.thestar.com/opinion/contributors/2021/11/07/the-divisive-activism-of-desmond-cole-how-a-campaign-against-a-black-judge-shattered-torontos-black-community.html

Kaplan-Myrth: As a doctor promoting vaccination, I live in fear

From our family doctor:

I am afraid. I can no longer walk to work alone. I startle awake at night. I’ve ramped up my security but still my sense of safety has gone out the window.

A couple of months ago, I stood up in front of Queen’s Park and asserted that “we aren’t seeking normal, we are seeking safety.” It was late August and I had organized a panel to talk about what we needed for a safe September for our children at school. We called for better ventilation in schools, higher quality masks, and mandates for COVID-19 vaccination for all educators and staff who interact with children. We spoke to the news media and reached out to politicians. We were all busy and exhausted from a summer immunizing our patients and advocating for marginalized populations, seniors, children and others in our communities.

Nobody is safe until we are all safe, I said.

The next day, the anti-vaccination protests started in the streets outside of hospitals across Canada. Throngs of people blocked ambulances. They were disruptive to patients seeking care and disrespectful of the staff hard at work indoors. The media caught ample footage of those hostilities.

What’s hidden from view – then and now – is the daily, private onslaught of nastiness directed at those of us who stand up for science, for vaccines and for your safety and care. We are bombarded with vitriol from anti-vaccination and anti-science trolls on social media. Some of these perpetrators go even further.

This past week, I was targeted by one such individual. Someone I have never met sent a threat, guised as a complaint, to the College of Physicians and Surgeons of Ontario. The letter started with, “Complaint versus criminal fraudulent chart violating Nazi slut,” and then the person went on to threaten to kill me in retribution for immunizing my patients and others in Ottawa.

It is shocking, but it is not an isolated event. It has happened to many of my esteemed colleagues. Tires slashed in hospital parking lots. Hand-written letters of hate dropped off at offices. Racist slurs. Misogynist attacks. Death threats.

We care about what we do, so we have been stoic, put on our scrubs and our masks and persisted in our work. We certainly continue to immunize our patients. We speak on behalf of pandemic safety measures, even while police cruisers sit in front of our homes to protect our families.

What does this say about our society? What does it say about our political leaders who stoke the flames of divisiveness and gaslight those same health care professionals who they once said were heroes?

Canada’s beleaguered health care providers, advocates for your safety, are being targeted. We haven’t even started to immunize children aged 5 to 11 against COVID-19 and we are so tired, so scared. The thousands of adults who I immunized last spring and summer at my “Jabapalooza” clinics were hoping I’d do similar events for their children. I cannot because it would not be safe for me or my volunteers. The schoolyard bullies have chased us off our street. That is where we are, in this pandemic, after 20 months of saying we are “in this together.” Demoralized isn’t a strong enough word to describe how we feel.

A police sergeant finally phoned me four days after I submitted a request to them for help. The College of Physicians and Surgeons sat on the letter for 12 days before they sent it to me, and they never phoned the police themselves. Even though it contains a death threat and an antisemitic message of hate. Who has our backs?

If we want this pandemic to end, if we want to ensure that we thrive as a country, then to safeguard the health of all Canadians it is up to our leaders and organizations to step forward and say they condemn any – and all – threatening behaviour directed at health care workers.

Take care of us, so that we can take care of you. That isn’t asking too much.

Source: https://www.theglobeandmail.com/opinion/article-as-a-doctor-promoting-vaccination-i-live-in-fear/

McWhorter: Abandoning complexity, abstraction and forgiveness is unenlightened

Another good nuanced discussion:

The University of Chicago’s Dorian Abbot is a climate scientist with some vital observations about the sustainability of life on other planets. He planned to share them at the Massachusetts Institute of Technology in its esteemed annual Carlson Lecture. But Abbot has also advocated race-neutral university admissions policies, including co-writing an essay in Newsweek arguing that race-conscious admissions criteria (as well as admission preferences for children of alumni and for athletes) should end.

Abbot’s invitation drew opposition from some students and faculty, and this year’s Carlson Lecture was subsequently canceled. In response, Prof. Robert George, who leads Princeton University’s James Madison Program in American Ideals and Institutions, invited Abbot to speak at Princeton. But M.I.T.’s message had already been sent and seems hard to misinterpret: Abbot was not suitable for general consumption.

I’m less concerned with the particulars of Abbot’s case here than how it demonstrates our broader context these days. I refer to a new version of enlightenment; one that rejects basic tenets of the Enlightenment, as exemplified by Prof. Phoebe Cohen, chair of geosciences at Williams College, who downplayed Abbot’s apparent disinvitation with the observation, as reported by The New York Times, that “this idea of intellectual debate and rigor as the pinnacle of intellectualism” — the idea, presumably, that the widest possible range of perspectives should be heard and scrutinized — “comes from a world in which white men dominated.”

A major problem with this new mood, this dis-enlightenment, in which Abbot is denied a prominent forum seemingly because his views on racial preferences don’t suit a certain orthodoxy, is that it demands that we settle for the elementary in favor of the enlightened. Among the ultra-woke there seems to be a contingent that considers its unquestioning ostracizations as the actualization of higher wisdom, even though its ideology, generally, is strikingly simplistic. This contingent indeed encourages us to think — about thinking less.

For example, affirmative action and its justifications are a complex subject that has challenged generations of thinkers. A Gallup survey conducted in late 2018 found that 61 percent of Americans generally favored race-based affirmative action. But in a survey taken a few weeks later, Pew Research found that 73 percent opposed using race as a factor in university admissions. In a Supreme Court decision in 2003 allowing a race-conscious admissions program, Justice Sandra Day O’Connor surmised that 25 years hence, racial preferences in admissions would no longer be necessary — which would mean we have only seven years to go.

Clearly some cogitation is in order. Yet it appears that Abbot was barred from a more august podium out of an assumption that his views on racial preferences are beyond debate. Even though he was to speak on an unrelated topic. This “deplatforming” — if we must — was, in a word, simplistic.

Simplistic, too: Cohen points to a time when white men, exclusively, were in charge. Yes, but the obvious response is: “Does that automatically mean that their take on intellectual debate and rigor was wrong?” The implication that the questions Abbot raised are morally out of bounds forbids basic curiosity and rational calculation and stands athwart the very purpose of the small-L liberal education that universities are supposed to provide.

Another sign of this dis-enlightenment: the modern fashion that treats stereotyping as sophisticated analysis. We’re told much about a vague monolith of white people ever ready to circle the wagons and defend white interests. Robin DiAngelo’s best-selling “White Fragility” is Exhibit A of this trope, and her latest book, “Nice Racism,” includes a chapter titled “Why It’s OK to Generalize About White People.” But the existence of racism does not, as DiAngelo suggests, make it valid to propose that there is a kind of undifferentiated body of white people with indistinguishable interests.

White America consists of myriad groups and individuals, whose actions and non-actions, intentional and not, have a vast range of effects whose totality challenges all thinking observers. Writers like DiAngelo, who wield enormous influence in our current discourse, encourage the assumption that white people act as a self-preservationist amalgam. This notion of a pale-faced single organism stomping around the world is a cartoon, yet smart people hold this cartoon up as an enlightened way of thinking, and it has caught on.

I also suspect I am hardly alone, when hearing the term “systemic racism,” in quietly wondering how useful it is to use the same word, racism, for both explicit bigotry and inequality, even if the latter is according to race. In his similarly best-selling “How to Be an Antiracist,” the Boston University professor Ibram Kendi begins by defining a “racist” as “one who is supporting a racist policy through their actions or inaction or expressing a racist idea.” He then defines an “antiracist” as “one who is supporting an antiracist policy through their actions or expressing an antiracist idea.”

His simplistic definitions declare a dichotomy between racism and antiracism with naught in between — quite a blunt instrument to apply to something as complex as the sociology and history of race in our nation. The looming implication that a system, a society, can be racist is not accidental: It tempts, in anthropomorphizing the complexities of race-based inequalities, how they emerge, and what to do about them.

A symptom of these less-reflective, too-reflexive approaches is the zeal for banishing apostates so common today, when it is accepted as appropriate and cutting-edge to tell those who dissent from the woke take on race to hit the road. Abbot was but one example, prevented from speaking to a broad audience at a university on a topic that has nothing to do with racial preferences, as if his opinions about racial preferences irrevocably taint his climate science work. As if his views on racial preferences themselves are unworthy of reasoned discussion.

Consider, also, cases in which some obviously non-malicious breach of woke liturgy results in some degree of shunning: The week before last, you’ll recall, I wrote about the University of Michigan professor Bright Sheng. We are back to the age of Galileo’s inquisitors.

This treatment of different opinions and approaches as heresies is one of many signs that a new religion is afoot. (And hoping you, dear reader, don’t mind a shameless plug, I’ll add that this also happens to be the main theme of my new book, “Woke Racism: How a New Religion Has Betrayed Black America.”)

I’m not kidding about religion. The Emory University philosophy professor Robert McCauley, for example, teaches that religion tends to anthropomorphize. He sees a major difference between religious belief and science as the tendency for the former to attribute agency and intentionality to things we may not be able to explain. I’m thinking of how one might say that a guardian angel facilitated good fortune, or even how a natural disaster may be seen as an “act of God.” In the new woke religion, society is described as “racist,” a term originally applied to people.

Note also the eerie parallel between the conceptions of original sin and white privilege as unremovable stains about which one is to maintain a lifelong concern and guilt. Religions don’t always have gods, but they usually need sins, which in the new religion is the whiteness that supposedly bestrides everything in our lives.

There is a pitchfork aspect to how this way of thinking is penetrating our institutions of enlightenment. With an unreachable pitilessness, a catechism couched in an elaborate jargon is being imposed almost as if sacred: privilege, decentering, hegemony, antiracism. Nonbelievers, sometimes even agnostics, are cast out, leaving a cowed polity pretending to agree. This is a regrettable kind of religion, aiming to run the state. That’s not how this American experiment was supposed to go.

The only thing that will turn back this tide is a critical mass willing to insist on complexity, abstraction and forgiveness. As a Black man, I am especially appalled by the implication that to insist on these three things in thinking about race issues is somehow anti-Black.

Source: https://messaging-custom-newsletters.nytimes.com/template/oakv2?productCode=JM&te=1&nl=john-mcwhorter&emc=edit_jm_20211107&uri=nyt://newsletter/951bc369-d8f2-53fe-b1cd-e670e698c1da

USA: The crisis in black university enrolment and graduation

Of note. Curious to know if there is disaggregated data for Canadian university admissions and enrolment to see whether different minority groups have been affected differently post-COVID:

Like so much else related to the COVID pandemic, the disruptions caused to important high school events such as university open houses and access to guidance counsellors has hit African American students thinking of going to college or university especially hard. 

The school shutdowns meant that these students, often the first in their families to even consider going on to higher education, had to fill out unfamiliar forms on kitchen tables. Sometimes, as was the case for those applying to Old Dominion University (ODU) in Virginia, they had the aid of online tutorials or Zoom sessions. Then there was the financial aid process and its complicated forms.

“These students don’t know what they don’t know,” says Dr Don Stansberry, vice president for student engagement and enrollment services at ODU. “This is true for many students, but it is disproportionately true for our black and African American students. 

“I think this is indicative across most college campuses, you see [this year] a drop off in the number of black and African American applicants and their numbers in this year’s intake because they didn’t follow through with the rest of the process, such as financial aid.”

Overall, there were 603,000 fewer students enrolled in colleges and universities in the spring of 2021 as compared with 2020, a decline of 3.5%. Figures released by the Virginia-based National Student Clearinghouse Research Center in early October showed that since the start of the pandemic the numbers of black freshmen have declined by 22.3%, while the overall drop was 12.3%.

Historic under-representation

Even before the COVID-caused decline in blacks going on to higher education grabbed headlines, they were faring poorly in relation to college and university. 

Prior to COVID, 55% of college and university students were white, while blacks made up 9.6% of the students in higher education, almost 4% less than their numbers in the general population. 

In the decade after 2011, the percentage of blacks in the student population declined by almost 11%, reversing a trend that had begun in 1976, which saw the percentage of black students in college and university rise by just under 40%. Over the six years ending in 2017, 55% of blacks dropped out of college as against 33% of whites.

At public colleges and universities, the figures are even more dire. According to a paper prepared by Olivia Sanchez and Meredith Kolodner for the New York-based Hechinger Report, released in early October, at public colleges and universities, a white student is 2.5 times more likely to graduate than a black peer.

Taking account of both public and private colleges and universities, according to figures from the National Center for Education Statistics, in the last cohort to graduate before COVID, 61.3% of white males graduated as compared with almost 35% of black males; the figures for women were 67.3% to 44.8%.

There are a number of reasons for this gap. One of the most often cited is college readiness. A disproportionate number of black students attend under-resourced and poorly equipped high schools that leave them underprepared in reading, writing and maths. 

In 2016, the Center for American Progress (CAP) in Washington DC, reported that more than half (56%) of blacks are placed in remediation classes in contrast to 35% of whites. Citing a number of different studies, CAP says fewer than 10% of students in remedial programmes graduate in the six-year window that is used to define successful completion of four-year degrees.

It is certain that few students placed in remedial courses know of the 2009 study by the Community College Research Center at Teachers College, Columbia University, “Referral, enrolment, and completion in developmental education sequences in community colleges”, that shows that students who were placed directly into regular college courses stood a better chance of graduating than did those placed in remedial courses. 

Yet, they don’t have to. For, as any professor who has ever taught students who have been in remedial courses, being in them has a negative impact on a student’s academic self-perception.

When I asked Dr Wil Del Pilar, the Education Trust’s vice-president of higher education, about how these courses impacted black students in particular, he said: “You took this course in high school. Now all of a sudden you take a math or English placement test, and it places you, say, three levels below the courses you are getting college credit for. This has a significant impact on academic self-perception and self-efficacy.” 

Since taking remedial instead of credit-bearing courses takes extra time and delays a student’s graduation – in addition to making the student ask the self-defeating question, “Am I ever going to complete this credential or degree?” – it creates a financial crisis that is disproportionately experienced by black students, Del Pilar says.

The financial crisis arises from the fact that, while remedial classes do not count as credit hours (course time toward graduation), there is no reduction in tuition fees. 

In other words, a student who is taking three hours of remedial English and three of maths pays the same tuition fees as a student who is taking a full 16-hour load even though the student in remedial courses is taking only 10 credit hours. 

To accumulate the 120-130 credits that most colleges and universities require for graduation, students who take remedial courses either have to take courses during the summer to make up for the missing credits or have to stay in school an extra semester or more. 

In either case, the student has to pay extra tuition fees (and often room and board costs). As well, the student who goes to summer school or stays for extra semesters forfeits a certain amount of income. These extra semesters are one of the reasons blacks graduate on average with US$25,000 more debt than white students.

According to Del Pilar, neither Pell Grants (a federal grant given to the most financially disadvantaged students) nor most other financial aid programmes are geared to students who spend extra semesters in college or university.

“You end up using your eligibility on these courses that don’t earn you credits toward your degree. So, when you get towards the end of your course, your credential or degree, you run out of eligibility for Pell Grants or other types of aid.”

Though it is not directly related to these students’ college or university career, Del Pilar emphasised to me, it is important to understand that America’s racial wealth gap means that more black students live on a financial knife edge than do white students. A US$800 car repair bill, for example, could be too much, causing a student to drop out of school and lose eligibility for aid.

Alienation on campus

As do many Latinx and other minority students, African American students can find being on campus an alienating experience that differs from what their white peers feel. 

While formal segregation is outlawed, de facto segregation exists in many parts of the country; instead of there being separate schools for blacks and whites, housing patterns separate the races and, thus, most district schools, for example. 

Accordingly, a large proportion of blacks attend majority black schools. Save for the historically black colleges and universities (HBCUs) like Howard University in Washington DC and inner-city public universities in places like Newark, New Jersey, New York City and Chicago, most African Americans who go to college find themselves a member of a minority community on campus and, thus, find themselves in a more alienating environment than white freshmen do.  

At the University of San Francisco, for example, 349 of the school’s full-time enrolment of 1,738 is black. 

Even though he chose ODU because he wanted to go to a school that was not majority black, as was his high school in Highland Springs, a small town (population 16,500) that is 73% black, Montae Taylor, who graduated in 2018, told University World News that despite being friends with a number of international students, he still found the school alienating.

In part this was because Taylor and many of his black classmates were the first persons in their families to go to college. The pride they felt was in tension with the fact that their families did not understand how much work is required to succeed in university. Students who are the first in their family to go to a higher education institution commonly report that their families tell them, “If you’re in class only 16 hours a week, then you can get a job and work a full week.” 

“Nobody in our families had been this far in education before. They really don’t understand the work requirement that we’re under or anything of that nature. So, it’s hard to find somebody [in our families] that can really push you and motivate you to excel academically,” says Taylor.

In part, Taylor also felt alienated in class, a condition he told me was shared by his black peers. 

Unlike his white classmates, Taylor and the others in his pre-law courses had trouble negotiating and understanding the texts they were given to read in class. He watched as his white classmates “could just sit there and read a passage one time and right then and there they understood exactly what it meant, exactly what the person was getting at”.

As Taylor spoke, I couldn’t help thinking back on my 30 years of teaching English at college and university, and being impressed with his and the other students’ self-analysis. 

On their own, Taylor and his black classmates realised that to bridge the gap of understanding, they had to engage the texts differently. They had to take account of (what phenomenological psychologists call) their “horizon of expectations”, formed by the totality of their lived experience as young black men in America. 

Then, rather than try to bracket that experience, as if it did not exist, they judge the distance between it and what they had been told in class and knew of the white authors, before engaging in an iterative process that brought them to an understanding of the texts.

“We had to read it, talk about it to each other and have a little debate about it for us to come to a full and complete understanding because we might be looking at it from our point of view, which is a black man’s point of view,” says Taylor, who is now a businessman in Texas and Virginia, and was state president of Virginia’s Youth and College Division of the National Association for the Advancement of Colored People (NAACP).

In 2018, Taylor was one of the key student organisers in establishing a chapter of Brother to Brother at ODU. It differs from other clubs and honour societies on campus that helped students attach to the university. 

“In this programme,” says Stansberry, “black and brown upperclassmen come together to support other black and brown males in their academic journey. They partner with our first-year students and help them navigate the college campus and their own journey.”

In addition to providing ODU’s black students with a place to gather and talk with people who look like them (something which became all the more important, Taylor said, after the election of Donald Trump as US president), Brother to Brother serves two other very important functions. 

According to Dr Johnny W Young, the associate vice president for student engagement and enrollment services at ODU, Brother to Brother provides a place where ODU’s black students can support each other and counteract the negative stereotypes about black men. 

One stereotype that is especially damaging for university students, Young says, is that back where the students come from, excelling academically is not necessarily a point of pride: “It’s sometimes seen, for lack of a better word, as ‘nerdy’.” Equally pernicious is the stereotype that black men are prone to violence and that where they live is violent.

Even if a student does not have direct experience with these stereotypes, they know the stereotypes from the media and, sometimes, from family stories. “Having those young men talk about things they face, that their fathers faced, that their brothers faced growing up as young men of colour,” says Young, “helps them deal with the stereotypes and reject those untrue narratives. Sharing stories can be a source of inspiration for these young men.”

Brother to Brother also serves as the base from which students form study groups. Further, the organisation acts as something of a coach. 

During the summer when Taylor was vice president of ODU chapter, they heard that a large number of black students had not completed the paperwork to return in September. Members of Brother to Brother called these students and asked if they needed help organising themselves for the upcoming school year. 

Taylor found that of the calls he made, around 85% of the students who originally said they were not coming back had changed their minds. 

“Sometimes it was as simple as helping them find the proper resources they needed that would make them feel supported in finishing the process of education,” he said.

In the last year before COVID, there were 194 students in the Brother to Brother programme; approximately one-third of ODU’s enrolment of 23,655 is black. 

According to Dr Young, the students in the Brother to Brother programme had on average a grade point average 1.5% higher than did similar students not engaged with the programme. 

Though ODU’s data does not support making predictive claims and recognising that the group is self-selected, Young was willing to hazard a few statements. 

“We think there are a couple of things going on. First, the Brothers appear to attract young men who want to be leaders, who want to excel. But we also see that some men join who perhaps needed that extra push. Being around young men who want to excel can make you want to do very well. That can rub off on them, for lack of a better word.”

To help all black students celebrate their identity and attach to the university, ODU sponsors an annual Sankofa Dinner. Sankofa comes from Akan Twi and Fante languages of Ghana and means ‘retrieve’ and is symbolised by a bird with its head turned backward; its feet face forward, and it carries a precious egg in its mouth. 

This year’s Sankofa event featured a seven-person panel of graduates among whom was Lieutenant Colonel Alexander Ernest, MD, who graduated in 1999. He was the first African American male to graduate from Eastern Virginia Medical School and is presently chief of urology and director of surgical simulation at the Brooke Army Medical Center in San Antonio, Texas. 

Another panellist was Sade Seaborne, a 2010 graduate who has worked as a technical project lead for the Department of Justice and is now a product manager for the finance company Capital One.

“The attendees,” says Stansberry, “were all African American students but it was an event that was designed to be a chance for them to celebrate their own identity.” 

Other events, like homecoming, fulfil what Stansberry told me was the number one reason that students choose to come to ODU. “One of the things they are most proud of is the diversity we have on campus and the opportunities they have to interact with students that are different from themselves.”

Old Dominion University’s efforts to help black students attach to and thrive at the campus in a city, Norfolk – which is home to the largest naval base in the world and which, at the start of the Civil War, was in Confederate hands – have been successful. 

Whereas on average in public universities white students graduate at a rate 2.5 times that of black students, ODU, which is a public university, has bucked the trend: the graduation rate for African American students who started in 2015 is almost the same as the overall graduation rate. 

Forty-four percent of African American men graduated as against 45% of the school’s overall male population, while the percentage of African American women graduating was 1% less than the overall female rate of 52%.

Source: https://www.universityworldnews.com/post-nl.php?story=20211105110142162

Define American Releases Best Practices Guide on Immigrant Representation in Film and TV 

Of interest:

Define American has released “Telling Authentic Immigrant Stories: A Reference Guide for the Entertainment Industry,” a best practices’ guide in telling immigrant stories, with a focus on film and television.

The guide is aimed at individual content creators, as well as production companies and studios at large, and it features detailed descriptions, definitions, historical timelines and dates, and other resources about specific communities. There is an emphasis on such still-evolving topics as DACA and, in partnership with Natural Resources Defense Council (NRDC) and International Refugee Assistance Project, global climate displacement.

“Our research shows that immigrants continue to be underrepresented on screen. As such, Hollywood has a unique opportunity, a unique power, and a unique responsibility to meet the moment and make meaningful cultural change by authentically and accurately telling the disparate stories of our country,” said Jose Antonio Vargas, founder, Define American. “We are making great strides forward with more diverse and equitable hiring in front of and behind the camera, more inclusive stories, more immigrant writers, but we still have much work to do. We encourage content creators at every level to use this guide as a starting point in that journey.”

The new guide centers six key things for those creating and/or greenlighting new content to consider. First among them is hiring more immigrants in the writers’ room and on the crew and casting them too so their perspectives can be heard and considered for the storytelling. Additionally, the guide suggests engaging with immigrant communities to get an even wider and deeper range of perspectives, seeking expert opinions, focusing stories on universal themes, being sensitive to risk and privacy and empowering immigrant characters to control their own narratives (rather than telling tales of white saviorism, for example).

The new guide also points out that not all immigrants are Latine, incorporating data and key findings from the organization’s 2020 television impact study, titled “Change the Narrative, Change the World” and published with USC Annenberg’s Norman Lear Center, to support this point. Through new partnerships with Asian Americans Advancing Justice (AAJC) and The UndocuBlack Network, the guide puts a spotlight on AAPI and Black immigrants, noting they are still grossly underrepresented on TV at the moment. AAPI immigrants, for example, comprise 12% of immigrants on TV even though the study shows they represent 26% of the U.S. immigrant population.

It also dives into preferred terms, such as “undocumented immigrant” or “unauthorized immigrant” and offers arguments for moving away from stereotypes such as “the good immigrant,” “the marriage miracle” or only telling fear-based stories (such as immigrant characters worrying they will be deported). The guide includes a timeline of immigration law’s history and some other government and geography-based facts important pieces of the immigration narrative.

Define American is a media advocacy and culture change organization that has consulted on more than 100 film and television projects, including ABC’s “Grey’s Anatomy,” the CW’s “Roswell, New Mexico” and the former NBC sitcom “Superstore.” The organization releases studies and guides periodically and also provides grants that prioritize undocumented and formerly undocumented artists.

Latinos find that darker skin hurts their chances of getting ahead, a study says

Of note (common among minority groups):

Skin tone impacts the everyday lives and the long-term success of Latinos in the United States, according to a Pew Research Center finding that comes as the issue of colorism has become more mainstream.

The nonpartisan research center surveyed 3,375 Latinos who live in the U.S., finding that 62% say having darker skin hurts their chances of getting ahead while 59% say having light skin helps them. The study was released Thursday.

It comes just months after colorism — discrimination based on skin tone, often from within someone’s own ethnic group — captured wide attention with the release of the movie “In the Heights,” which was criticized for its lack of dark-skinned Afro Latinos in leading roles.

Over the last couple of years, racism has been at the forefront of the nation’s attention, but colorism isn’t deliberated as often.

Some social scientists believe this is in part because colorism highlights divisions within racial and ethnic groups. Others add that colorism is a centuries-old worldwide issue that’s notable in Latin American countries colonized by Spain and where white skin has long been considered superior to dark skin and Indigenous features. Many Latinos in the U.S. may have those internal biases.

The Pew study found that 57% of Latinos say their skin tone affects their everyday life, and the majority of dark-skinned Hispanics have experienced discrimination because of it.

Nadia Y. Flores-Yeffal, associate professor of sociology at Texas Tech University, said the findings are backed up by years of research that shows darker-skinned people earn less money and face more bigotry.

The problem isn’t just in the U.S. In Mexico, people with Indigenous features are looked down on, while white-skinned Mexicans are among the most powerful politicians, businesspeople and celebrities.

The way people with dark skin are portrayed in movies and in TV — if at all — also impacts how we perceive them, Flores-Yeffal said. “In the Heights” was hardly the exception — in most American media, darker Latinos are overrepresented in background roles or as gangsters, while lighter ones are more likely to have prominent roles, even as Latinos in general are underrepresented.

Flores-Yeffal says colorism has been going on for centuries. “And it doesn’t look like it’s going anywhere,” she said.

Laura E. Gómez, a law professor and author of “Inventing Latinos: A New Story of American Racism,” lauded the Pew study, saying it was based on rigorous data.

For Gómez, even talking about colorism is a good step toward solving the issue. While some Latinos may not feel comfortable talking about internal divisions, they are synonymous with racism in general, she said.

“You can’t choose one or the other. In order to combat anti-Latino racism, we must talk about racism within the Latino community,” Gómez said.

Source: Latinos find that darker skin hurts their chances of getting ahead, a study says

Canadians increasingly pessimistic about progress on racism and equity, survey finds

Useful redoing this survey after two years to help understand the change and evolution of public attitudes. Interesting difference between perceptions and general stability regarding reporting of racism save for Chinese and South Asians:

A growing number of Canadians say the state of race relations in the country is poor, with Black and Indigenous people the most likely to say issues around racism are worsening.

Those findings are among the results of a nationwide survey released today by the Canadian Race Relations Foundation (CRRF), a Crown corporation dedicated to the elimination of racism.

The survey, conducted in partnership with the Environics Institute, found that 23 per cent of respondents chose “generally bad” when asked how well people of different races get along in Canada, up from 17 per cent when the CRRF conducted the same survey in 2019.

Source: Canadians increasingly pessimistic about progress on racism and equity, survey finds

Link to report: https://www.crrf-fcrr.ca/en/news-a-events/articles/item/27441-race-relations-in-canada-2021-a-survey-of-canadian-public-opinion-and-experience

Military police investigate dozens of complaints of racism in the Canadian Army

Not all that surprising but encouraging that recent initiative to review cases is bearing some results. And makes sense that all three services should have comparable review to assess extent and measure change:

Military police and civilian law enforcement have investigated up to 70 cases of alleged hateful conduct and racist attitudes within the Canadian Army since a crackdown began in September last year, CBC News has learned.

A briefing prepared for the army’s acting commander last winter and obtained under access to information legislation shows 115 cases were catalogued up until that time, with 57 of them being investigated by military authorities.

Figures updated to the end of August — and released to CBC News — show an additional 28 allegations. Of those, 13 were deemed serious enough to warrant a police investigation.

Source: Military police investigate dozens of complaints of racism in the Canadian Army

Dutrisac: Le pis-aller (Temporary Foreign Workers and Quebec agreement and exception for their children to study in French)

More complaints regarding IRCC’s treatment of Quebec applicants. Not seeing much evidence in the data for Temporary Foreign Workers:

En août dernier, Québec et Ottawa concluaient une entente en vue d’alléger les exigences que le gouvernement fédéral impose aux entreprises qui recourent à des travailleurs étrangers temporaires (TET) dans certains types d’emplois. Le ministre québécois du Travail, de l’Emploi et de la Solidarité sociale, Jean Boulet, vient de dévoiler les détails des assouplissements qui découlent de cette entente et qu’il demande maintenant au fédéral d’avaliser.

Ces mesures, qui feront l’objet d’un projet pilote, sont particulières en ce sens qu’elles ne visent pas seulement des emplois qualifiés à 100 000 $ par an dont rêve François Legault, mais aussi des gagne-pain modestes dans des domaines toutefois frappés par des pénuries de main-d’œuvre.

À la fin octobre, la Commission des partenaires du marché du travail, un organisme qui regroupe patrons et syndicats, a dégagé un consensus et confectionné une liste de 71 métiers et occupations qui doivent faire l’objet d’un traitement simplifié des demandes. Le commerce de détail, l’hébergement, la restauration et la transformation alimentaire font partie des secteurs favorisés. On y trouve des caissiers d’épicerie, des manutentionnaires, des préposés à l’entretien, des manœuvres et des serveurs, mais aussi des opérateurs de machinerie, dont les postes sont mieux rémunérés.

Un des problèmes touchant ces travailleurs étrangers, c’est qu’ils se voient accorder par le gouvernement fédéral des permis de travail dits « fermés », c’est-à-dire liés à un seul employeur, ce qui les rend vulnérables et les expose à des abus de la part de patrons exploiteurs. Cette situation est exacerbée par le fait que ces travailleurs ne connaissent pas leurs droits et peuvent avoir de la difficulté à communiquer en français ou en anglais.

Le ministre s’est montré sensible à la situation. Il a fait adopter des modifications à la Loi sur les normes du travail assorties d’un règlement sur les agences de recrutement auxquelles les entreprises font appel. Ces agences, dont les pratiques, dans certains cas, étaient douteuses, doivent désormais détenir un permis. Elles sont dans l’obligation de fournir aux travailleurs une description des conditions de travail relatives à leur emploi ainsi que des documents d’information de la Commission des normes, de l’équité, de la santé et de la sécurité du travail (CNESST) qui portent sur leurs droits et les obligations de l’employeur. Ces documents existent maintenant en français, en anglais et en espagnol.

Comme il l’a fait pour les travailleurs étrangers agricoles, le ministre a formé au sein de la CNESST une escouade TET vouée à enquêter sur les plaintes concernant d’éventuels abus et contraventions aux normes du travail.

Sans que ce soit une garantie que les travailleurs seront toujours bien traités, il s’agit d’une nette amélioration. En outre, les employeurs se sont engagés, même pour les emplois moins rémunérés, à fournir aux nouvelles recrues le transport, le logement et la couverture de la Régie d’assurance maladie du Québec (RAMQ).

Cet afflux accru de travailleurs étrangers, dans la région de Montréal du moins, réjouira les commissions scolaires anglophones, qui trouveront sans doute, quand les travailleurs sont accompagnés de leur famille, un certain nombre d’enfants pour peupler leurs écoles. Contrairement aux immigrants, ces travailleurs temporaires ne sont pas soumis à la Charte de la langue française et peuvent envoyer leurs enfants à l’école anglaise.

C’est une anomalie qu’il faudrait corriger. Le gouvernement Legault voudrait d’ailleurs qu’Ottawa lui cède la gouverne du programme des TET, qu’il pourrait harmoniser avec ses responsabilités en matière d’immigration. À cet égard, Le Journal de Montréal nous apprenait que Service Canada ne répond plus à la demande en provenance des entreprises du Québec. Celles-ci doivent toujours produire une fastidieuse « étude d’impact sur le marché du travail » pour chacun des emplois offerts, tandis que les fonctionnaires fédéraux n’arrivent pas à traiter les dossiers en temps utile.

Le recours aux travailleurs étrangers temporaires est un pis-aller qui témoigne d’un système d’immigration grippé. Le programme québécois Arrima, qui consiste à lancer des invitations à des candidats à l’immigration en fonction des besoins du marché de travail, n’est pas fonctionnel. De toute façon, Immigration Canada, dont le dysfonctionnement est manifeste, ne parvient même pas à accorder la résidence permanente aux dizaines et dizaines de milliers d’immigrants détenteurs d’un certificat de sélection du Québec qui sont déjà sur le territoire québécois. En recruter de nouveaux par le truchement d’Arrima ne ferait qu’ajouter aux inexcusables délais, de 28 mois en moyenne, dont est responsable le gouvernement fédéral.

Source: Le pis-aller

Mohamad Fakih and Walied Soliman made legal history. Now it’s harder for haters to have their way

Good for them and all of us:

Mohamad Fakih owns a restaurant chain and is a big Liberal backer.

Walied Soliman heads a law firm and chairs Conservative campaigns.

In their political tastes, the restaurateur and the lawyer couldn’t be more different.

But both are Muslims.

Which was enough for them to be targeted for hateful libels accusing them of being closet terrorists. Personally harangued and persecuted for no reason beyond their faith, they were publicly vilified and personally victimized.

Yet both refused to play victim. Today, each is victorious.

In two separate libel cases, they made legal history last month. By calling their persecutors to account — and forcing the legal system to act — they have made it harder for haters to get away with screaming bloody murder in public.

Soliman won a precedent-setting $500,000 defamation award against social media agitator Daniel Bordman, who had publicly accused him of harbouring crypto-Islamist terrorist links and hiding “secret” antisemitism. The case against Bordman was so compelling that the ruling came in a summary judgment (without going to full trial due to the damning evidence).

Separately, Fakih finally saw justice done when a failed Mississauga mayoral candidate, Kevin Johnston, was sentenced to 18 months in jail for contempt of court — after failing to abide by the terms of a $2.5 million libel judgment against him two years ago (and continuing to spew venom).

What unites Soliman and Fakih, apart from their shared faith and charitable works, is that both paid a personal price in public harassment for their high profiles. And for the sin of being successful in their work.

At the intersection of religion and Islamophobia, power and privilege, they found themselves at an inflection point. They could turn the other cheek, and let others fight the battle against bigotry, or they could push back against their persecutors.

“The first instinct is to ignore it,” Soliman told me. “It’s very easy for privileged people — who have the ability to fight — to say it isn’t worth it.”

But as chair of the Norton Rose Fulbright Canada law firm, who has served as campaign chair for both the Ontario and federal Tories, Soliman knew he had no excuse to do nothing. The libels falsely claimed he had “connections to the Muslim Brotherhood” and wanted to impose Islamic “sharia law to … override Canadian law,” the judge noted.

“I hate being the victim, I hate that role,” Soliman said. “If we don’t fight those battles, then who is going to set the precedents?”

To silence his bilious antagonist, Soliman turned to a rival lawyer against whom he is often pitted in legal battles over mergers and acquisitions, but whose judgment he deeply respects: Jonathan Lisus not only agreed to take on the case, but insisted on doing it at no charge.

Let’s connect a few dots here — not conspiracies but connections: Lisus happens to be a Jewish lawyer who took on the case of Soliman, a Muslim lawyer, to shield him against the lies and libels of Bordman — a Jewish social media provocateur falsely accusing Soliman of antisemitism.

But there’s another link. Lisus also fought and won the libel action of Fakih, setting not one but two major precedents with cases that, combined, should give pause to all hate-mongers:

“If you are going to engage in defamatory hate speech, you can lose everything,” Soliman concludes.

Fakih came to Canada from war-torn Lebanon in 1996 (having covered that conflict at that very time as a foreign correspondent, I know where he’s coming from). He savoured the seeming paradise of his adopted country, and revelled in his spectacular success founding the Paramount Fine Foods chain.

But with paradise, and Paramount, came the bizarre torment from Johnston, the failed politician and provocateur (who placed second to Mississauga Mayor Bonnie Crombie, winning 13.5 per cent of the vote in 2017). Post-Lebanon, Fakih didn’t see it coming.

“I lived the Canadian dream, I always thought it would never happen in Canada,” he told me. “It was a shock, and it helped me grow up.”

Like many immigrants, Fakih wondered if he would somehow seem like an ungrateful troublemaker for pushing. But when he was called a child killer, with doctored pictures showing “blood on my face,” after hosting a Liberal party fundraiser for Prime Minister Justin Trudeau in 2017, he had to protect his family — and his fellow Canadians — from the injustices and indignities.

“I wanted to show them I would not stay silent, that I would stand up to bullying … and live with dignity in front of my children,” Fakih explains. “Coming from a country like Lebanon, I am not a victim, it’s my duty to take them on.”

He won the multimillion-dollar defamation judgment against Johnston in 2019, but it was a hollow victory. Unsurprisingly, Johnston never paid up, but he shockingly refused to shut up — continuing to defame him publicly.

“I thought there would be accountability,” Fakih said. And so he went back to court a second time, this time to hold the justice system itself to account — and won another victory with the jail sentence, four years after he first came under attack.

Fakih’s story does not yet have a happy ending, for it is seemingly never-ending — the bigotry keeps coming back. Just as he had to deal with a defendant who refused to stop libeling him, so too Soliman has had to contend with one Islamophobic attack after another — most recently in last year’s federal Conservative leadership race (best leave his attacker nameless lest he profit from the attention).

Still, the legal precedents that Fakih and Soliman have established, each in their own way, will make it easier for those who follow to win in court. The personal examples they have set will also make it harder for haters to have their way.

But it is the resilience they have shown — by refusing to be victims after being victimized for so long — that may be their lasting legacy. Singled out for being Muslims, they both stood their ground without losing faith — either in their religion, or their country.

Source: https://www.thestar.com/politics/political-opinion/2021/11/01/mohamad-fakih-and-walied-soliman-made-legal-history-now-its-harder-for-haters-to-have-their-way.html