SFT: Anti-racism and immigration language

While the “addressing systemic racism” is reasonably specific and focussed, the section on immigration appears deliberately vague given the uncertainty due to COVID:

Addressing systemic racism

For too many Canadians, systemic racism is a lived reality. We know that racism did not take a pause during the pandemic. On the contrary, COVID-19 has hit racialized Canadians especially hard.

Many people – especially Indigenous people, and Black and racialized Canadians – have raised their voices and stood up to demand change.

They are telling us we must do more. The Government agrees.

The Government pledged to address systemic racism, and committed to do so in a way informed by the lived experiences of racialized communities and Indigenous Peoples.

The Government has invested in economic empowerment through the Black Entrepreneurship Program, while working to close the gaps in services for Indigenous communities. Important steps were taken with the release of Canada’s Anti-Racism Strategy for 2019-2022, the creation of an anti-racism secretariat, and the appointment of the first-ever Minister focused specifically on diversity and inclusion. This is all good, but much more needs to be done for permanent, transformative change to take shape.

The Government will redouble its efforts by:

  • Taking action on online hate;
  • Going further on economic empowerment for specific communities, and increasing diversity on procurement;
  • Building a whole-of-federal-government approach around better collection of disaggregated data;
  • Implementing an action plan to increase representation in hiring and appointments, and leadership development within the Public Service;
  • And taking new steps to support the artistic and economic contributions of Black Canadian culture and heritage.

Progress must also be made throughout the policing and justice systems. All Canadians must have the confidence that the justice system is there to protect them, not to harm them. Black Canadians and Indigenous Peoples are overrepresented in the criminal justice system. That has to change.

The Government will take steps to ensure that the strong hand of criminal justice is used where it is needed to keep people safe, but not where it would be discriminatory or counterproductive.

The Government will:

  • Introduce legislation and make investments that take action to address the systemic inequities in all phases of the criminal justice system, from diversion to sentencing, from rehabilitation to records;
  • Move forward on enhanced civilian oversight of our law enforcement agencies, including the RCMP;
  • Modernize training for police and law enforcement, including addressing standards around the use of force;
  • Move forward on RCMP reforms, with a shift toward community-led policing;
  • And accelerate work to co-develop a legislative framework for First Nations policing as an essential service.

A welcoming Canada

Immigration remains a driver of Canada’s economic growth.

With other countries rejecting global talent that could help their economy, Canada has an opportunity as we recover to become the world’s top destination for talent, capital, and jobs. When people choose Canada, help build Canada, and make sacrifices in support of Canada, we should make it easier for them to formally become Canadian.

Earlier this year, the Government announced measures to grant permanent residency to people who, although not Canadian citizens, had cared for the most vulnerable in long-term care homes and other medical facilities.

The Government will continue to bring in newcomers and support family reunification. We know that there is an economic and human advantage to having families together.

As part of both the short-term economic recovery and a long-term plan for growth, the Government will leverage the advantage we have on immigration to keep Canada competitive on the world stage.

Source: https://www.canada.ca/en/privy-council/campaigns/speech-throne/2020/stronger-resilient-canada.html

Black business owners win against racism in Ontario Superior Court decision

Of note:

Lassie Charles was almost ready to give up.

She told her husband that they would have to close down the successful restaurant they had started eight years ago in order to find another location. Their new landlord was deliberately making it difficult for the couple to renew their lease agreement, even though they were ideal tenants.

Ideal in almost every way — except that they, and many of their customers, were Black.

That was the essence of a conclusion that an Ontario Superior Court judge came to in the case between Elias Restaurant and Keele Sheppard Plaza Inc. and Castlehill Properties Inc. in a judgement released earlier this month.

The case centered on the fact that the landlord and manager wanted a new tenant who “would somehow be more suitable to the shopping plaza.” They did everything they could to avoid responding to the Charles family’s efforts to renew their lease, using a technicality to try to evict them from their bustling location at Keele Street and Sheppard Avenue. Such a move would cut them off from a diverse customer base that had remained loyal, even throughout the pandemic. The couple had continued to pay their monthly rent on time, despite a 125 per cent rental increase.

During the trial, various statements by representatives for the landlord were indicative of “racial stereotyping,” wrote Justice Ed Morgan in his September 11 judgement.

“Identifying a family-run restaurant as not family-friendly, and impugning a restaurant-bar for serving ‘liquor’ and having smokers stand outside the premises, all point to a mindset that condemns the minority population for what is considered normal behaviour for the majority population,” he wrote.

“This was racism,” agreed Lassie in an interview. “I was insulted on the phone and was told my place was undesirable and that they were going to renovate it to their liking. My husband deserves the credit for this because he said ‘let’s fight them.’”

The couple, originally from Saint Vincent and the Grenadines, have lived in Canada for over 30 years. It was her husband’s exceptional cooking skills (passed down from his mother) that led the couple to invest in a restaurant and bar that employ their 31-year-old son and two other servers. Over the years, they had invested $150,000 in the 1,500-square-foot space.

“I told Lassie that I could win this case,” said Clebirth Charles in an interview, speaking from the restaurant’s kitchen where he and his son prepare popular Afro-Caribbean cultural foods including curry goat, oxtail, and jerk chicken.

Their lawyer Miguna Miguna agreed, and argued they were being forced out because of anti-Black racism.

“Over the years, the courts have not focused as much attention at the outright racism of commercial landlords,” said Miguna in an interview from his office in Toronto, pointing out that the racism involving people of colour looking to rent or purchase property to live in is much more widely acknowledged than the ghettoization of Black-owned commerce. “No one has ever interrogated through litigation the issue of racism and how it impacts negatively on African Canadians in business. I was hopeful that the judge would not turn the other way and he didn’t.”

Citing case law to support his conclusions, Justice Morgan described the landlord’s suggestions that the restaurant owners were “unattractive” tenants as a form of “‘Othering’ of minority people . . . in the guise of a legal method.” The lawyer for the landlord objected to the suggestion of racial bias, but Justice Morgan pointed out that it wasn’t up to the justice system to determine whether someone is aware of their bias, only whether or not their statements and actions point to its existence.

“For the judge to make such accurate and warranted remarks, is a testament to what the Black community endures in all aspects of life,” said Earlan Charles, the couple’s son and the restaurant’s head chef.

“To be honest, although we were the victims, I wonder if we would have gotten the same outcome if the attention and momentum around systemic racism wasn’t on our side,” he wondered.

We’ll never know, but this case demonstrates progress — and a much needed win.

#COVID-19: Comparing provinces with other countries 23 September Update

Highlights:

Deaths per million: Philippines ahead of British Columbia

Infections per millionIndia ahead of  Canada, Prairies ahead of Pakistan

Twitter apologizes after users notice image-cropping algorithm favours white faces over Black

Big oops:

Twitter has apologized after users called its ‘image-cropping’ algorithm racist for automatically focusing on white faces over Black ones.

Users noticed that when two separate photos, one of a white face and the other of a Black face, were displayed in the post, the algorithm would crop the latter out and only show the former on its mobile version.

PhD student Colin Madland was among the first to point out the issue on Sept. 18, after a Black colleague asked him to help stop Zoom from removing his head while using a virtual background. Madland attempted to post a two-up display of him and his colleague with the head erased and noticed that Twitter automatically cropped his colleague out and focused solely on his face.

“Geez .. any guesses why @Twitter defaulted to show only the right side of the picture on mobile?” he tweeted along with a screenshot.

Entrepreneur Tony Arcieri experimented with the algorithm using a two-up image of Barack Obama and U.S. Senator Mitch McConnell. He discovered that the algorithm would consistently crop out Obama and instead show two images of McConnell.

Several other Twitter users also tested the feature out and noticed that the same thing happened with stock models, different characters from The Simpsons, and golden and black retrievers.

Dantley Davis, Twitter’s chief design officer, replied to Madland’s tweet and suggested his facial hair could be affecting the model “because of the contrast with his skin.”

Davis, who said he experimented with the algorithm after seeing Madland’s tweet, added that once he removed Madland’s facial hair from the photo, the Black colleague’s image showed in the preview.

“Our team did test for racial bias before shipping this model,” he said, but noted that the issue is “100% (Twitter’s) fault.” “Now the next step is fixing it,” he wrote in another tweet.

In a statement, a Twitter spokesperson conceded the company had some further testing to do. “Our team did test for bias before shipping the model and did not find evidence of racial or gender bias in our testing. But it’s clear from these examples that we’ve got more analysis to do. We’ll continue to share what we learn, what actions we take, and will open source our analysis so others can review and replicate,” they said, as quoted by the Guardian.

Source: Twitter apologizes after users notice image-cropping algorithm favours white faces over Black

Ethnie-fiction et indépendance

Reminder how some Quebec intellectuals remain mired in Québecois de souche as the benchmark rather than language, in this critique by Charles Castonguay:

Dans sa chronique intitulée « Blues souverainistes » du 8 août dernier, Louis Cornellier souligne que « le poids des Québécois d’ascendance canadienne-française diminue sans cesse. Le chercheur Charles Gaudreault a montré qu’il était passé de 79 %, en 1971, à 64,5 %, en 2014 ». Selon Cornellier, il conviendrait « de constater une réalité qui rend l’indépendance de plus en plus improbable ».

Dans la revue L’Inconvénient (no 81, été 2020), Ugo Gilbert Tremblay enfonce le clou. « Or qu’en est-il exactement ? Quelle est la réalité sur laquelle plusieurs parmi les souverainistes préfèrent fermer les yeux ? [Le] chercheur Charles Gaudreault a voulu jeter un regard froidement objectif sur la question. La conclusion de son étude est que, de 1971 à 2014, [le poids] des Canadiens français est passé de 79 % à 64,5 % […] En projetant sur les prochaines décennies un flux migratoire comparable à celui des années précédentes, Gaudreault prédit que les Canadiens français deviendront minoritaires en sol québécois dès 2042 et que leur poids ne sera plus que de 45 % en 2050 […] Il me semble qu’un souverainiste mature devrait être capable de réfléchir — sans hargne ni rancune — aux implications de ces changements démographiques. »

Tout cela repose, cependant, sur de l’ethnie-fiction. Les projections en question ne tiennent pas la route.

Par exemple, Gaudreault définit le « groupe ethnique canadien-français » comme étant formé des descendants des colons français arrivés entre 1608 et 1760. Pour estimer son effectif en 1971, il utilise toutefois la population qui, au recensement, s’est déclarée d’origine française. Or, cette population découle aussi de deux bons siècles d’assimilation par voie de métissage ou d’adoption de personnes d’origine allemande, amérindienne, irlandaise, etc. ainsi que d’un siècle de nouvelle immigration française depuis 1870.

Gaudreault soutient également qu’en 1971, les répondants au recensement ne pouvaient indiquer qu’une seule origine. C’est faux. Ils pouvaient parfaitement en déclarer deux, trois ou plus. Statistique Canada a tout simplement éliminé les déclarations multiples avant la publication des données, en assignant à chaque répondant en cause une seule de ses origines déclarées.

Gaudreault affirme en outre que les données de 1971 sont les dernières observations fiables sur l’origine ethnique depuis 50 ans du fait qu’elles se fondent sur des « choix fermes », alors que tous les recensements suivants ont procédé par autoénumération. Faux encore. L’autorecensement a débuté en 1971 même, et Statistique Canada a recueilli des données fiables sur l’origine française jusqu’en 1991 inclusivement.

Les projections de Gaudreault excluent ensuite tout nouvel apport — même celui de nouveaux immigrants français — à sa population de départ, soit la population d’origine française énumérée en 1971. Pas surprenant, alors, qu’à force de faire mourir une population fermée et foncièrement sous-féconde, Gaudreault aboutisse, sous l’hypothèse d’une immigration non française abondante et soutenue, à un moignon de « Canadiens français ». Semblable appareil de projection réduirait en peu de temps n’importe quelle majorité à un statut minoritaire.

Dérapage

Notons qu’après une répartition égale des déclarations d’origines multiples entre les origines déclarées, le poids de la population d’origine française recensée en 1991 s’élevait à 77,5 %, en baisse de seulement 1,5 point de pourcentage depuis 1971. Par comparaison, les « descendants de Canadiens français » de Gaudreault en perdent 5, plongeant en 1991 à 74 %. Les projections de Gaudreault dérapent sérieusement, donc, dès 1991, soit 20 ans seulement après leur point de départ.

L’étude de Gaudreault a été mise en ligne en 2019 par la revue Nations and Nationalism. L’Action nationale en a repris l’essentiel en mars dernier, bonifié de quelques pages additionnelles dans lesquelles Gaudreault accuse Statistique Canada de ne pas avoir recueilli de données valables sur la langue depuis 1971. Faux toujours. Il y gratifie même Navdeep Bains, ministre responsable de Statistique Canada, et Anil Arora, son statisticien en chef, tous deux d’ascendance indienne, de remarques gentiment racistes.

Bel exemple de « regard froidement objectif ».

C’est d’ailleurs en fonction de la langue, et non de l’origine ethnique, qu’on juge du caractère français du Québec ou de l’appui éventuel à l’indépendance. Le poids de la population québécoise parlant le français comme langue principale à la maison est d’abord passé de 80,8 % en 1971 à près de 83 % en 1991, puis est revenu à 80,6 % en 2016. Dans cette optique, tout ne serait pas encore perdu.

Source: Ethnie-fiction et indépendance

Conservatives should show leadership on Bill 21 and defend religious freedom

Of note. Perhaps not surprising, after laying out the options, Kinsinger essentially adopts the Liberal government’s position of reserving the right to intervene in an exiting legal process:

Among the more discouraging aspects of the 2019 federal election was the failure of all major parties to take any meaningful stand against Quebec’s Bill 21. The legislation, which was passed by the National Assembly of Quebec last year, prohibits many public servants from wearing religious attire while they’re on duty. According to the Quebec government, one of the key purposes of the law is to promote the religious neutrality of the state. Civil libertarians and religious equality advocates, however, have widely denounced Bill 21 as an unjustified state intrusion into matters that fall outside of the its proper constitutional role.

To date, four separate legal challenges have been brought against Bill 21. The Quebec Superior Court will hear these cases together in the near future. In anticipation of this litigation, the Quebec government invoked section 33 of the Canadian Charter of Rights and Freedoms, often referred to as the notwithstanding clause. This provision constitutionally insulates laws that would otherwise violate certain rights and freedoms guaranteed by the Charter, subject to a renewal by the enacting legislature every five years.

Even with the invocation of the notwithstanding clause, Bill 21 flies directly in the face of constitutional protections that limit the state’s ability to dictate matters of conscience or religious belief. All political parties ought to be opposed to this legislation and should develop policies based on the very real grounds they would have to challenge Bill 21 if they form government. However, it is especially disappointing that Erin O’Toole, the recently elected leader of the Conservative Party, has not taken advantage of this opportunity to differentiate himself from other federal party leaders by openly opposing Bill 21.

The Tories have numerous reasons to be particularly offended by Bill 21: conservatives have long affirmed the positive and important role that religion plays in the lives of individuals and in the public square, and they often bill themselves as the strongest defenders of religious freedom, even when it seemingly clashes with other shared values.

In this sense, it is unsurprising that O’Toole has vowed to protect the rights of religious minorities both in Canada and abroad if he becomes prime minister. Yet following a meeting with Quebec Premier François Legault on Sept. 14, O’Toole told reporters he backed provincial autonomy and would not interfere on the issue of Bill 21. While O’Toole has sought to frame this as an issue of national unity, he no doubt also fears alienating Bill 21’s numerous supporters in Quebec, a province in which, many observers insist, the Conservatives must make significant inroads if they hope to regain power. Indeed, O’Toole’s decisive leadership victory over frontrunner Peter MacKay is being attributed in large part to the high support he received from Conservative members in La Belle Province.

It would nonetheless be a mistake for O’Toole to assume that the endorsement he received from Quebec Tories will translate into support from Quebec voters more generally. If past electoral performance is any indicator, the Conservatives will still face an uphill battle in Quebec when the next election is called. On this point, O’Toole would do well to remember that the road to Conservative success also goes through racially and religiously diverse ridings, especially those found in the Greater Toronto Area: it is here that a conservative defence of religious freedom can make a strong appeal to both religious and immigrant voters.

Consider the 2019 election, in which former Conservative leader Andrew Scheer’s personal religious views became a hotly debated election issue. Scheer never found a satisfying answer to an endless barrage of questions about whether he supported same-sex marriage. Had he defended himself on the grounds of religious freedom and conscience rights, and then made clear he wanted to protect these rights for all religious minorities, he might have been able to find a powerful message that resonated with voters in the ridings the Conservatives needed — and ultimately failed — to pick up.

To be sure, the Conservatives should denounce Bill 21 first and foremost as a matter of principle. But this doesn’t mean that O’Toole needs to ignore the compelling political reasons that favour taking a stand against this odious law. By promoting the rights of religious minorities, the Tories can show that religious freedom is truly about protecting the practices of all believers, and not just coded language used by social conservatives and Christians to defend their own beliefs. To this end, Garnett Genuis, a rising voice in the Conservative caucus and an early supporter of O’Toole’s leadership bid, has already shown how opposition to Bill 21 can be expanded into a broader platform for combating systemic discrimination in all its forms.

There are a range of policies that the federal government could adopt toward Bill 21, regardless of who occupies the Prime Minister’s Office. Admittedly, some of these are more advisable than others. The most radical would be to invoke the rarely used disallowance power, under which the federal government is permitted to constitutionally invalidate provincial legislation. Of all the available options, this is by far the least desirable. Although it was once employed regularly, the federal power to disallow provincial legislation has not been invoked for the better part of a century, and its use now would likely ignite a constitutional crisis concerning its legitimacy.

The next option would be for the federal cabinet to refer Bill 21 directly to the Supreme Court of Canada for an opinion on its constitutionality. The current challenges that have been brought against Bill 21 could take years to make their way through the normal appeals process. By referring the matter directly to the court of final appeal, the federal government could save these parties the considerable time and cost of litigating the constitutionality of Bill 21. Although advisory opinions don’t constitute precedents as weighty as do rulings on cases that were contested by litigants, in practice they’re usually treated as binding.

One of the key questions that will likely be addressed in the Bill 21 litigation concerns the Quebec government’s invocation of the section 33 override, even though the courts may ultimately decide to strike down the legislation on other grounds. Although invoking the notwithstanding clause was once considered taboo, provincial governments have increasingly relied on it in recent years to safeguard controversial legislation against unwanted Charter challenges. While a reference to the Supreme Court on Bill 21 would likely provide much-needed clarity on the constitutional limits of section 33, it could also result in undesirable tension with the Quebec government.

Thankfully, a less contentious alternative remains open to the federal government: the attorney general of Canada may, as of right, intervene as an added party in any litigation involving a constitutional question. Of the various responses to Bill 21 potentially available to O’Toole if he becomes prime minister, this would be the most prudent. Unlike a direct constitutional reference, an intervention by the attorney general would not force the Quebec government’s hand by initiating fresh litigation. Such an intervention could be further tailored to demonstrate the significant ways in which this law misapplies important constitutional principles, but without adopting a hard position on section 33 that risks open confrontation with the provinces.

The insistence that there are no politically viable options available to O’Toole and the Conservatives on Bill 21 rings hollow. To the contrary, Bill 21 has presented the Tories with a rare opportunity to offer leadership on a defining civil liberties issue while making the case to religious minorities that they have a home and champion in the party. The only question is whether Erin O’Toole is prepared to truly lead.

Source: Conservatives should show leadership on Bill 21 and defend religious freedom

Job or hijab? Singapore debates ban on Islamic veil at work

Contrast between Sikh wearing turbans (male) and prohibiting Muslims wearing hijabs (women) striking:

Every day before she starts her shift at a government hospital in Singapore, Farah removes her hijab – the Islamic veil she has worn since a teenager.

Although minority Muslim women can freely wear the hijab in most settings in Singapore, some professions bar the headscarf and a recent case has triggered fresh debate on diversity and discrimination in the workplace.

Now Farah has joined a growing number of Muslims who account for about 15 per cent of Singapore’s 4 million resident population calling for the ban to end, with an online petition gathering more than 50,000 signatures.

“They told me I can’t work here if I wear the tudung,” said Farah, using the local Malay term for hijab, as she recounts her job interview two years ago for a physiotherapist position.

“I felt a sense of helplessness, it’s unfair. Why has the tudung become a barrier for us to look for jobs?” asked the 27-year-old, who used a pseudonym for fear of reprisals at work.

She accepted the job eventually but has to remove her headscarf whenever she is at work.

Farah’s case is not an oddity.

There was outcry last month when a woman was asked to remove her hijab to work as a promoter at a local department store.

Halimah Yacob, the country’s first female president who herself wears the hijab, said there is “no place” for discrimination when asked her view of the case.

The store reversed its policy, but many took to social media pointing out restrictions remain on wearing the hijab for some civil servants, including policewomen and nurses.

Livelihood

The debate surrounding the hijab is not new in Singapore, a modern city-state which takes pride in its multicultural and multiracial background. The country is predominantly ethnic Chinese, many of whom follow Buddhism or Christianity.

In 2013, then Muslim affairs minister Yaacob Ibrahim said wearing a hijab at the workplace would be “very problematic” for some professions that require a uniform.

The following year, Prime Minister Lee Hsien Loong said the hijab issue was about “what sort of society do we want to build in Singapore”, according to local media reports.

Singapore’s police force and the health ministry did not respond to repeated requests seeking comment.

Referring to the department store case, Singapore’s president said discrimination in the workplace was “disturbing” as it deprives a person from earning a living.

“People should be assessed solely on their merits and their ability to do a job and nothing else,” Halimah wrote on her Facebook, which attracted more than 500 comments.

“During this Covid-19 period when concerns over jobs and livelihoods are greater, incidents of discrimination exacerbate anxieties and people feel threatened,” she added.

Divided

The hijab has been a divisive issue for Muslims worldwide.

Many Muslim women cover their heads in public as a sign of modesty, although others see it as a sign of female oppression and in West Asian women face jail for eschewing it.

In Indonesia’s conservative Aceh province, women without a headscarf have been censured. In Malaysia, Islamic authorities have probed a book about Muslim women who refuse to wear the hijab.

But women’s rights campaigners in Singapore say they want Muslim women to have freedom of choice.

Such restrictions have hindered women’s job prospects, especially when the coronavirus pandemic has pushed Singapore into recession and companies are laying off, they say.

“Women should be able to practise their religion freely without having to choose between having a job or to practise their religion,” said Filzah Sumartono, a writer who helps run Beyond the Hijab, a website focused on Singapore Muslim women.

“This issue in Singapore is only being faced by Muslim women, it’s a strong discriminatory policy against Muslim women,” she told the Thomson Reuters Foundation.

Identity

Others urge consistency, noting that the turban – headgear worn by Sikh men – is allowed at work in Singapore.

“Why the double standard,” asked Nur, a Muslim law student who signed the petition posted online in June. She requested not to use her full name to protect her privacy.

The 22-year-old said her mother and sister, who work as a nurse and in a private security company respectively, are both banned from wearing a headscarf at work.

She called on officials to explain the restrictions, saying countries such as Britain or Australia have changed tack, with disposable hijabs for nurses to address any hygiene concerns.

“I accept that racial harmony is very fragile, but it’s not just acknowledging these differences exist and live with them. It’s much more than that,” said Nur, a co-founder of Lepak Conversations, an online group.

“It’s about knowing these differences exist, accepting them and embracing these differences.” Filzah of the Beyond the Hijab group said the restrictions can make it more difficult for women to enter the workforce.

“Some women don’t feel comfortable removing a part of their identity just to be able to earn money,” she said.

Source: Job or hijab? Singapore debates ban on Islamic veil at work

ICYMI: Where Did BIPOC Come From? The acronym, which stands for black, Indigenous and people of color, is suddenly everywhere. Is it doing its job?

Good explainer on the origins of BIPOC. Personally, I find debates over the various terms – radicalized minorities, persons of colour, visible minorities, BIPOC – less interesting than more detailed examination of what socioeconomic and other data says regarding comparative outcomes between different groups.

But separating out Indigenous from visible minorities (I stick with the official government term), of course, makes sense given the very different histories and experiences, notwithstanding the common thread of racism:

Black Americans have been called by many names in the United States. African-American, Negro, colored and the unutterable slur that rhymes with bigger. In recent weeks, as protests against police brutality and racism have flooded the streets and social media, another more inclusive term has been ascribed to the population: BIPOC.

The acronym stands for “black, Indigenous and people of color.” Though it is now ubiquitous in some corners of Twitter and Instagram, the earliest reference The New York Times could find on social media was a 2013 tweet.

As a phrase, “people of color” dates back centuries — it was first cited in The Oxford English Dictionary, with the British spelling “colour,” in 1796 — and is often abbreviated as POC. The other two letters, for black and Indigenous, were included in the acronym to account for the erasure of black people with darker skin and Native American people, according to Cynthia Frisby, a professor of strategic communication at the Missouri School of Journalism.

“The black and Indigenous was added to kind of make sure that it was inclusive,” Ms. Frisby said. “I think the major purpose of that was for including voices that hadn’t originally been heard that they wanted to include in the narrative, darker skin, blacks and Indigenous groups, so that they could make sure that all the skin shades are being represented.”

Charmaine Nelson, an art history professor at McGill University, said that the history of black and Indigenous people in Canada calls for the distinction between them and other people of color. In some parts of Canada, mainly east of Ontario, Indigenous people were colonized but not enslaved, she said, unlike Africans who were subjected to chattel slavery everywhere.

“We understand that under colonialism African and Indigenous people had very different experiences,” Dr. Nelson said. “To conflate everything in one is to erase, which is the very nature of genocidal practice.”

If the intention was to help spell it out, some aren’t getting the message. On social media, many assumed the term stood for “bisexual people of color.” Others read it as “biopic,” the shorthand for a biographical movie. The term has caused confusion, and there isn’t universal agreement about what it means or whom it actually includes, but to most, the people of color includes Latinos and Asians.

To attempt to represent so many different identities in a single term is a product of colonialism, according to Chelsey Luger, a wellness trainer at the Native Wellness Institute, and an enrolled member of the Turtle Mountain Band of Chippewa, a tribal nation in North Dakota.

“It is a redundant term if anything else,” Ms. Luger said. “All people of color are Indigenous. A lot of people of color are not acknowledged as and don’t have a connection to that idea because their Indigenous identity has been erased through assimilative techniques or just the connection to our stories and our history has been violently taken from us.”

The Indigenous community critiques the designations of Native American and First Nations, as the Indigenous are called in Canada, because their diversity is not recognized in those terms, according to Ms. Luger.

“The fact that people think that we’re one homogeneous group and they don’t acknowledge our diversity contributes to our dehumanization,” Ms. Luger said. “It is common knowledge that European and white Americans come from multinational complex backgrounds with very diverse histories. It is dangerous when you perpetuate the notion that black and Indigenous people of color are homogeneous.”

Some are comfortable saying BIPOC.

“It was, ‘Should I call them black or African-Americans,’ but BIPOC came out recently,” said Gabby Beckford, a travel content creator. In a video posted to her YouTube channel, she explained the differences between the terms.

“I don’t think it’s supposed to be dividing,” Ms. Beckford said in an interview. “If you’re talking about black people, don’t say BIPOC. If you’re talking about overpolicing in the United States, you can say black people. It can seem lazy, but if you’re talking to people of color in general, compared to the white experience, I think you should say BIPOC.”

Others simply want to be included in the process of coming up with terms that are meant to stand for them.

“This is like when we asked that they arrest the cops who killed Breonna Taylor and they’re like, ‘How about we pass a law?’” Ms. Obell said. “We are asking for a lot of things, and being called BIPOC is not one of them.”

“Stop making decisions for us without us.”

Source: BIPOC: What Does It Mean? – The New York Times

EU unveils plan to combat racism, increase diversity

Better late than never (collecting basic data):

The European Commission presented a series of measures Friday aimed at tackling structural racism and discrimination, acknowledging a blatant lack of diversity among the European Union’s institutions.

The bloc’s executive arm set out its action plan for the next five years, which includes strengthening the current legal framework, recruiting an anti-racism and increasing the diversity of EU staff.

The European Commission’s for values and transparency, Vera Jourová, said that recent anti-racism protests in the U.S. and Europe highlighted the need for action.

“We have reached a moment of reckoning. The protests sent a clear message, change must happen now,” Jourová said. “It won’t be easy, but it must be done.

“We won’t shy away from strengthening the legislation, if needed,” she said. “The commission itself will adapt its recruiting policy to better reflect European society.”

The current College of Commissioners, which oversees EU policies, is made up of 27 members, one from each EU country. All the members of the team set up last year by European Commission President Ursula von der Leyen are white.

Under the plan, data on the diversity of commission staff will for the first time be collected on the basis of a voluntary survey that will help define new recruitment policies.

Meanwhile, the new for anti-racism will be in charge of collecting the grievances and feelings of minorities to make sure they are reflected in EU policies.

The EU said that more than half of Europeans believe that discrimination is widespread in their country. According to surveys carried out by the EU Agency for Fundamental Rights, or FRA, 45% of people of North African descent, 41% of Roma and 39% of people of sub-Saharan African descent have faced such discrimination.

The EU’s racial equality directive will also be assessed, with possible new legislation introduced in 2022. In the wake of the Black Live Matters protests triggered by George Floyd’s death in the U.S., the European Commission said it would look carefully into discrimination by law enforcement authorities such as unlawful racial profiling. Meanwhile, the EU agency for fundamental rights will continue to collect data on police attitudes towards minorities.

The European Commission also wants to combat stereotypes and disinformation by setting up a series of seminars and promoting commemorative days linked to the issue of racism. It also encouraged member states to address stereotypes via cultural and education programs, or the media. A summit against racism is planned next year.

“Nobody is born racist. It is not a characteristic which we are born with,” said Helena Dalli, the EU commissioner for equality. “It’s a question of nurture, and not nature. We have to unlearn what we have learned.”

Earlier this year, the European Parliament approved a resolution condemning the Floyd’s death and asking the EU to take a strong stance against racism.

Source: EU unveils plan to combat racism, increase diversity

OECD Report: All Hands In? Making Diversity Work for All

This report has some very useful comparative charts that I will draw from in the future. This takeaway is a useful reminder of the differences between and among groups:

Existing frameworks must better differentiate the needs of diverse groups

Despite the variety of instruments in place, whether diversity policies actually work in practice and why is still under-researched. This is partly due to few countries evaluating or monitoring the impact of existing policies. Yet, understanding “what works” for which groups and why is crucial. Evidence suggests that existing diversity measures often disregard the considerable heterogeneity both between and within groups and consequently have unequal effects on diverse populations. For example, evidence shows that affirmative action programmes in the United States have benefitted white women more than ethnic minorities. Quota regulations, which have proven effective in getting more women in corporate boards, can be counterproductive when applied to other groups, such as people with disabilities. Such findings demonstrate that there are group-specific barriers, which cannot be addressed through “one-size-fits-all” diversity policies.

Crucially, most existing diversity policies tend to neglect socio-economic disadvantage. Studies on access to higher education suggest that diversity policies primarily benefit the most privileged within an ethnic minority group, e.g. those from families with relatively high incomes or high levels of education. While the principle of equal opportunities should apply to people of any socio-economic background and status, policies fail to help the most disadvantaged within minority groups will not end injustice. Finally, policy makers have to face the danger that disadvantaged individuals who do not happen to fall into the category of any particular “diverse group” may feel left out and discriminated against. Diversity policies, therefore, can only be one part of a broader package of policies to promote equal opportunities among all members of society.

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Note: The chart compares differences in employment rates of men and women; native-born and foreign-born; and prime-age (25-54) and older workers (55-64). Disability status is defined as self-perceived, long-standing activity limitations. Employment gaps and perceived attitudes are shown as colour-coded percentiles. Evolution over 10 years (2008 and 2018 for attitudes; 2006/07 and 2016/17 for labour market gaps): “red”: more than a 2 percentage points change to the favour of diverse groups, “yellow” between a +2 percentage points change and a -2 percentage points change, “red“: more than a 2 percentage points change to the detriment of diverse groups (regardless of statistical significance). The evolution refers to differences vis-à-vis the respective comparison group and not absolute values. “Grey”: data are not available.

Source: OECD Gender Portal; OECD/EU Settling In: Indicators of Immigrant Integration 2018; OECD Employment Outlook 2018; OECD Connecting People with Jobs 2014; World Gallup Poll.

Source: https://read.oecd-ilibrary.org/social-issues-migration-health/all-hands-in-making-diversity-work-for-all_efb14583-en