Trump Goes Full Anti-Semite in Room Full of Jewish People

Sigh….

Back in February 2017, Donald Trump was asked what the government planned to do about an uptick in anti-Semitism, to which he characteristically responded, “I am the least anti-Semitic person that you’ve ever seen in your entire life.” That statement, like the ones he’s previously made about being “the least racist person there is anywhere in the world,” was, and is, obviously not true at all. Prior to being elected, Trump seemed to suggest to a room full of Jews that they buy off politicians; tweeted an image of Hillary Clinton’s face atop a pile of cash next to the Star of David and the phrase, “Most Corrupt Candidate Ever!”; and releasedan ad featuring the faces of powerful Jewish people with a voiceover about them being part of a “global power structure” that has “robbed our working class” and “stripped our country of its wealth.” After moving into the White House, and just a few short months following his assertion that he is the least anti-Semitic person to walk the earth, Trump refused to condemn neo-Nazis and, just last August, accusedAmerican Jews of being “disloyal” to Israel by voting for Democrats. And if you thought the coming holiday season would inspire the president to pump the brakes on blatant anti-Semitism, boy, do we have a surprise for you!

Speaking at the Israeli American Council in Hollywood, Florida, on Saturday night, Trump hit all of his favorite anti-Semitic tropes before a room full of Jewish people. He started off by once again invoking the age-old cliché about “dual loyalty,” saying there are Jews who “don’t love Israel enough.” After that warm-up he dove right into the stereotype about Jews and money, telling the group: “A lot of you are in the real estate business, because I know you very well. You’re brutal killers, not nice people at all,” he said. “But you have to vote for me—you have no choice. You’re not gonna vote for Pocahontas, I can tell you that. You’re not gonna vote for the wealth tax. Yeah, let’s take 100% of your wealth away!” (It feels beside the point that neither Elizabeth Warren nor any other Democratic candidate has proposed a 100% wealth tax.) He continued: “Some of you don’t like me. Some of you I don’t like at all, actually. And you’re going to be my biggest supporters because you’re going to be out of business in about 15 minutes if they get it. So I don’t have to spend a lot of time on that.”

Source: Trump Goes Full Anti-Semite in Room Full of Jewish People

New Zealand is a far more multicultural place today – its mainstream media is not

Similar issues in Canada and some interesting info regarding their ethnic media:

Let’s start with a test, about references to Indian people in the news. Last year, an Indian Naval crew completed the first-ever circumnavigation of the globe by an all-women team, in about eight months. They had a scheduled stop-over (one of only four worldwide) in Lyttelton, Christchurch, for over two weeks in 2017. They were facilitated by the Mayor, ministers, local MPs, and the wider community.

Such a great, inspiring story for women around the world, and in New Zealand, right? But I’m sure a majority of you are reading about it in New Zealand media for the first time. By contrast, stories about the Kiwi-Indian Christchurch GP Rakesh Chawdhry, who in 2018, was found guilty of sex offences against his patients, are hard to miss. His case was, and is, extensively reported by all mainstream New Zealand media.

No one can – or should – question a newsroom’s editorial judgement on what to cover, and what not to cover on an individual story basis. But editors, and even more importantly, owners, must realise that journalism is a business with public interest at its core. And that ‘public’ in New Zealand has changed, and is now more multicultural than ever.

Recently released Census 2018 figures tell us that almost 30% of the country’s population is non-European now. If we just take the three main Asian ethnicities – Chinese, Indians, and Filipinos – two-thirds of whom live in Auckland, they make up about 25 percent of the city’s population. Nationwide, there are more than 700,000 people of Asian descent living in New Zealand.

And to my mind, the recent financial struggles of mainstream New Zealand media are partly due to a failure to acknowledge, appreciate and cater to anyone except the majority community. Apart from a token mention of celebrations such as Diwali and Chinese Lantern Festival, any coverage of multicultural communities tends to invariably be negative, if they get a mention at all.

I dare say that a business that ignores a quarter of New Zealand’s only big city – especially a business that runs on public trust and goodwill – is a recipe for financial failure. The same argument applies to the rest of the country.

I am not for a moment denying the two main reasons being put forward for the struggles of commercial media. The dominance of Google and Facebook in terms of digital advertising revenues, and the subsidisation of state-owned media organisations in New Zealand.

But it is worth adding that ignoring 30% of the population is a third and equally important reason. Google, Facebook, RNZ and TVNZ are not going anywhere, any time soon. So this third reason is really the only one within our control.

A question might be asked – ‘why should we cater to these communities, they don’t matter financially?’ This assumption is incorrect, on two counts. There is a difference in income levels – per NZ Stats June 2019 quarter figures, European median weekly income ($1,060) is almost $100 more than Asian ($959.) But this gap is reducing every year. This is partly due to the aspirational nature, and emphasis on achieving social mobility through education, in the multicultural communities.

Secondly, due to discrimination in securing a job in the New Zealand market, many migrants turn to entrepreneurship. The salaried class doesn’t bring in the same advertising revenues as the business class. So migrant businesses are where some significant untapped advertising dollars are sitting.

Don’t believe me? Attend a Meet the Press programme, which the Indian High Commission in New Zealand regularly organises. I went to one recently held in Auckland. There were more than 10 Indian-origin media organisations present – including print, radio and digital – which report in English, Hindi, Punjabi, and Gujarati, among others. There is a similar number for the local Chinese-origin media. We also have some Filipino, Korean, and Japanese publications across the country. And this number has only grown over the last decade or so.

Clearly, communities are sustaining all these publications.

Hence, the market, the audience, the stories, and the business, is all there for someone who is able to appreciate the changing nature of New Zealand, and is willing to change with it.

Mainstream news media in New Zealand is struggling because, as one CEO said, consumer behaviour is changing. What he failed to say was that the consumer itself is changing. The emerging consumer is is young, urban, earning – and increasingly multicultural.

Source: New Zealand is a far more multicultural place today – its mainstream media is not

Joshua v Ruiz II: Anthony Joshua responds to ‘sportwashing’ Saudi human rights claims

One of my friends shared this article and the new term “sportwashing.”

Great expression that captures the reality all too well.

And of course China’s hosting the 2020 International Metropolis migration conference similarly is “conferencewashing:”

British boxer Anthony Joshua says he would “definitely be bothered” if his world heavyweight title fight with Andy Ruiz Jr was being used to ‘sportswash’ human rights abuses in Saudi Arabia.

Joshua is trying to reclaim three of the heavyweight world titles he lost to Ruiz in June by beating the American on Sunday morning in Diriyah.

Human Rights campaigners have criticised the fight’s location and urged Joshua to “speak out” about issues in the country.

“In the future maybe I can bear a different kind of flag,” Joshua said.

“But at the minute it’s a world championship flag. I just want to do a job.”

Joshua’s promoter Eddie Hearn, who is also the promoter New Zealand heavyweight Joseph Parker, has openly stated that a huge financial commitment by Saudi’s General Sports Authority (GSA) left little option but to stage the bout in the kingdom.

Joshua, who holds ambassador posts with several high-profile brands and who works closely with a number of charities, told the BBC that fighting in Saudi did not “necessarily” detract from his image as a role model.

Asked how he would feel if the event was part of a move to ‘sportswash’ over wrongdoing, he said: “If that was the case I would definitely have to say I would be bothered – but my only focus is the boxing.

“I feel like taking boxing globally is what a world champion should be doing. You fight around the world.”

Joshua was also asked if his status as a role model may be undermined by fighting in the country.

“Not necessarily,” he said. “I just came here for the boxing opportunity. I look around and everyone seems pretty happy and chilled. I’ve not seen anyone in a negative light out here, everyone seems to be having a good time.

“As an individual I try to bring positivity and light everywhere I go. I’m just seeing it from my eyes alone but for sure the country in itself is trying to do a good job politically.

“For the sporting side of things, I just feel I’ve got a fight to focus on.”

‘No-one can tell a fighter where they can and can’t go’

The move to stage high-level sport in Saudi Arabia forms part of a wider strategy – known as Vision 2030 – that seeks to improve how the country is viewed and progressively move it away from its oil-dependent economy.

Formula E, golf’s European Tour and World Wrestling Entertainment have moved to hold events in the country, while a number of pop stars have staged concerts.

Campaigners say sport is being used as a soft power by the Saudi government to hide long-standing issues including women’s rights abuses, the treatment of the LGBT community and the restriction of free speech.

Promoter Hearn insists Saudi involvement is “here to stay in boxing” but he has repeatedly referenced the fact other sporting institutions have worked in the country, while well-known brands found on UK high streets are also open to business in the capital city Riyadh.

Asked whether money was influential in Joshua’s decision, Hearn replied: “Of course.

“There are so many hypocrites. You’re here covering the event, why? Because you want as many eyeballs on the BBC website or news piece as possible.

“No individual, journalist or media outlet can possibly tell a fighter where they can or can’t go to earn money in a sport like this.

“We can’t be seen to be endorsing anything other than our job to provide life-changing opportunities for our clients who take part in one of the most barbaric and dangerous sport that exists.

“If we don’t get on board then someone else will anyway.”

‘A win would top everything’ – Joshua

Joshua has freely fielded questions on the politics around what is a critical fight in his career following his shock loss to Ruiz in New York in June.

He explains his first professional loss has left “scar tissue” but says it taught him to “never lose grip of your goals”.

Asked whether victory at Diriyah Arena on Saturday would therefore top his list of achievements he replied: “Yes, this would be number one. There are now doubters.

“I feel like I belong here so it’s not like it’s something I am chasing. It’s just a quest for greatness in myself.

“How much do I want it? A whole heap. But not to prove anything to anyone, just to prove it to myself. When I win, I am not going to be too surprised as I believe this is my destiny and I belong in this position.”

Joshua and Ruiz will walk to the ring at around 9.30am NZT for a controversial and highly anticipated rematch.

Source: https://www.rnz.co.nz/news/sport/404987/joshua-v-ruiz-ii-anthony-joshua-responds-to-sportwashing-saudi-human-rights-claims

Singapore: Mandatory course for aspiring Islamic religious teachers returning from overseas graduate studies

While countries like Singapore can require such course, unlike Canada. However, for foreign trained imams, such courses on Canadian laws, human rights and the like would provide needed context for their work with their communities:

Graduates of Islamic studies programmes overseas will be allowed to teach Islam here while taking a mandatory course, which is a requirement for registration as an Islamic teacher in Singapore.

The Postgraduate Certificate in Islam in Contemporary Societies (PCICS)is a full-time one-year programme that aims to help returning Singaporean graduates readjust and contextualise to local social and political contexts what they have learnt overseas.

Registration for the programme is now open and classes will commence in April next year for the first cohort. The course is relevant for aspiring Islamic leaders in Singapore, also known as asatizah.

Graduates hoping to serve as an asatizah in Singapore will be required to hold the PCICS, as it is now part of the requirements for registration under Tier 1 of the Asatizah Recognition Scheme in Singapore.

Graduates who apply for the Asatizah Recognition Scheme will be given a provisional Asatizah Recognition Scheme recognition that is valid for three years, which will allow them to teach Islam while undergoing the course.

Returning graduates who do not intend to work in the religious sector will not have to go through the PCICS and will not need to apply for the Asatizah Recognition Scheme.

The Islamic Religious Council of Singapore (Muis), which set up the PCICS programme, said it will equip Singaporean students with the relevant knowledge and skills to serve in both the religious and secular sectors, while being grounded in Islamic teachings and values.

The programme will replace the current four-week Islam in Context course for all returning graduates.

Students on the PCICS programme will read a selection of modules offered by the Muis Academy and by local and foreign universities.

The programme came about after a panel of seasoned asatizah, led by Deputy Mufti of Singapore, Dr Nazirudin Mohd Nasir, emphasised the importance of equipping future religious leaders with the relevant knowledge and skills to serve in the religious sector, and to deepen their understanding and apply their Islamic learning to the Singapore context.

During an engagement session with overseas graduates on Thursday (Dec 5), a panel of seasoned asatizah, led by Deputy Mufti of Singapore Dr Nazirudin Mohd Nasir, emphasised the importance of equipping future religious leaders with the relevant knowledge and skills to serve in the religious sector.

The panel also said graduates need to deepen their understanding and apply their Islamic learning to the Singapore context.

In an effort to enhance the role of Islamic religious teachers beyond traditional teaching roles, Muis is also developing the Asatizah Workforce Development Plan.

Plans in the pipeline include skills upgrading as well as leadership programmes.

Mr Uwais Al-Qarni Mohamed Fawzi, a recent graduate of Islamic Theology from the University of Jordan, said he will be applying to enrol in the PCICS programme.

“In the (foreign) university, we were mainly exposed to the theoretical aspects of Islam.”

“But religious queries from people in Singapore are different as a result of the diverse community and unique challenges here. Courses like the PCICS programme can further professionalise asatizah to better guide our community,” added the 25-year-old.

Source: Mandatory course for aspiring Islamic religious teachers returning from overseas graduate studies

Are animals citizens? Queen’s prof nets $100K prize for digging into that question

Well deserved award to one of Canada’s best political philosophers, Will Kymlicka, although I am much more familiar with his work on multiculturalism. This work raises some uncomfortable questions about animal rights beyond avoiding cruelty and how expansive a definition is appropriate:

Do animals have citizenship rights?

It’s not a question that comes up every day at the dog park or the vet’s office, but philosopher Will Kymlicka has been thinking long and hard about it.

Kymlicka’s work on the rights of animals is just one of the reasons the Queen’s University professor was recently awarded the Social Sciences and Humanities Research Council Gold Medal.

It’s the council’s highest research honour, and one that comes with a $100,000 prize.

Pets and democracy

As the university’s Canada Research Chair in Political Philosophy, Kymlicka is a frequent adviser to government and non-government agencies, as well as one of the country’s top thinkers on topics such as multiculturalism, justice and democracy.

Over the past decade, he’s also been exploring ways of thinking about domesticated animals within the context of democracy, and what our obligations toward them might include.

After all, there are dozens of laws governing almost all aspects of a pet dog or cat’s life — where they can roam, what they can eat, and how they die.

And for obvious reasons, they have no say in those laws.

“The idea is that animals that we deal with most directly are domesticated animals, which is to say, animals that we have brought into our society through this long historical process,” Kymlicka told CBC Radio’s All In A Day Wednesday.

“And so the idea is that having done this — having brought animals out of the wild and brought them into our society — we need to recognize that they are now, in fact, members of a shared society.”

Health care for pets?

If animals are indeed full members of Canadian society, Kymlicka believes that opens up questions about what rights we owe them — including whether they should have access to health care like any other citizen.

“Most Canadians think that that is a kind of right of citizenship. If you’re a member of Canadian society, you should have publicly funded health care,” Kymlicka said.

“So I think that’s true about domesticated animals. I think there should be a scheme of public health care for domesticated animals. No animal should die because they didn’t have the resources for health care.”

There are also implications, he added, as to how we think about the rights of animals to public space.

“Animals are often very limited in where they can go. We have all sorts of laws that prohibit dogs or cats entering restaurants, when they can be on- or off-leash, or so on,” Kymlicka said.

“We only allow animals when it’s convenient for us. But in our view, it’s their society as well.”

Source: Are animals citizens? Queen’s prof nets $100K prize for digging into that question

Sheema Khan: Misbehaving imams must be held to account

Another strong commentary by Khan. In addition, the Canadian Council of Muslim Women (CCMW) issued the fallowing call: We ask Imams to speak out against gender-based violence (GBV):

The Arabic word “imam” literally means “leader,” or the one who precedes. In North America, the role of an imam is best summed up by Ottawa’s Imam Sikander Hashmi: “Imams, who are usually hired by mosque boards, are often overworked and underpaid. They are expected to preach, lead daily prayers, teach children, conduct outreach, do interfaith work, handle media requests, engage youth and offer religious guidance. In short, it’s a tough job.”

There are local, regional and national councils of imams – designed to bridge cultural, linguistic and juridical divides among imams of diverse Muslim communities. The vast majority of imams fulfill their roles with integrity, humility and a sincere commitment to serve their communities. They fully deserve the respect accorded to them.

However, there have been disturbing exceptions. Given the lack of accountability mechanisms in place and the reverential attitude toward religious authority by congregants, it is not surprising that abuses can occur.

Take, for example, the solemnization of marriage. An Islamic marriage, sanctioned by an imam, must also be registered with civil authorities, thereby providing both spouses with basic legal rights. Yet, a number of imams knowingly decline civil registration – to the detriment of women.

In May, 2018, a Quebec imam signed off on an Islamic marriage contract of a 15-year-old girl. His actions were sharply criticized by Justice Bruno Langelier, who granted the teen’s request to be removed from her home.

In January, 2019, The Fifth Estate investigated the prevalence of polygamy in Toronto’s Muslim community. Imam Aly Hindy, of Salaheddin Islamic Centre, was caught on a hidden camera, offering to solemnize a second marriage of an undercover reporter – without the knowledge of the first wife. When confronted, he brazenly declared: “sue me” – confident that his actions were legal. However, the performance of any type of second marriage clearly contravenes the Criminal Code. Why is he still registered, by the Ontario government, as a religious official authorized to perform marriages? In fact, common knowledge is that every major Canadian city has a “go-to” imam who will solemnize a second, third or fourth marriage – no questions asked.

The same Fifth Estate investigation unearthed court records that revealed a prominent Toronto imam who physically assaulted his wife, sending her to hospital, after she confronted him on his secret, second marriage.

Within the past five years, there have been three Canadian imams charged with sexual assault. In British Columbia, Imam Saadeldin Bahr was sentencedto 3½ years for sexually assaulting a female congregant who sought spiritual advice. He was also placed on the Sex Offender Registry for 20 years. In Ontario, Imam Mohammad Masroor was charged with multiple sexual offences that occurred between 2008 and 2011. He was acquitted on all counts after standing trial in 2013. A day after his acquittal, he was extradited to the United States where he was sentenced between 35 to 50 years for sexually abusing his nieces between 2000 and 2003. In June, Toronto Imam Syed Zaidi was charged with sexually assaulting two female congregants. He is awaiting trial.

Muslim communities face an unenviable challenge of holding their religious leadership to account, without having guidance on how to proceed. However, a number of efforts are under way to address spiritual abuse.

Two Muslim lawyers have devised a “Code Of Conduct For Islamic Leadership” for individuals and Muslim organizations, based on nine years of working with victims of spiritual abuse, consultation with lawyers, cult experts, religious scholars and mental-health professionals.

Facing Abuse in Community Environments (FACE) has created a framework to address the leadership accountability gap. They provide tools and resources to report abusive leaders and help protect the community from their continued abuse.

Finally, the Hurma Project – a Canadian initiative – seeks to examine the personal and communal effects of abusive practices, along with practical solutions.

Muslims are painfully realizing that among their leaders, clergy, teachers and religious scholars are individuals who abuse their positions of power and violate their ethical responsibilities.

Too often, justice for victims is sacrificed in the name of keeping the reputation of an institution or an individual intact. Too often, imams have been quietly dismissed, without any meaningful accountability or reporting to authorities. Why is the onus placed on victims? They are either blamed or told to be patient, to pray, to forgive. Let us accord them a modicum of dignity by standing up for justice on their behalf.

Source: Misbehaving imams must be held to account: Sheema Khan

What constitutes fair and unfair criticism of Israel?

An article that tries to articulate, in concrete terms, what is legitimate and what is not legitimate criticism of Israel.

When I was involved in negations over the IHRA working definition of antisemitism, there was a preference for more general wording (“criticism of Israel similar to that levelled against any other country cannot be regarded as antisemitic”) with some examples, rather than a more comprehensive illustrative list.

Using international human rights as a basis, as Rhoda E. Howard-Hassmann argues, is the most sound approach although there will likely be differences of interpretation:

Canada recently voted at the United Nations for the establishment of a Palestinian state. At the same time, Canada reiterated its position that there were too many UN resolutions about Israel. Canada argued that these resolutions unfairly singled out Israel for criticism.

Nevertheless, Israel’s ambassador to the UN claimed that Canada’s vote delegitimized Israel.

This event raises questions of what are legitimate or illegitimate criticisms of the state of Israel. It also raises questions about when or whether such criticism is anti-Semitic.

The International Holocaust Remembrance Alliance defines anti-Semitism as “a certain perception of Jews, which may be expressed as hatred toward Jews.” It states that evidence of anti-Semitism “might include the targeting of the state of Israel, conceived as a Jewish collectivity.”

However, it also states that “criticism of Israel similar to that leveled against any other country cannot be regarded as anti-Semitic.”

Using this definition, Canada’s vote for creation of a Palestinian state does not delegitimize Israel, any more than Canadian criticism of any other state delegitimizes it.

Illegitimate criticism

On the other hand, activists for Palestinian rights who call for the state of Israel to be destroyed, for example, by referring to a free Palestine “from the river to the sea,” engage in illegitimate criticism.

Regardless of the circumstances of its creation, Israel is a sovereign state that enjoys the right to exist. All sovereign states enjoy this right. Like any other state, Israel also has the right to defend itself against attack.

To suggest that Jews have no right to live in Israel is also to engage in illegitimate criticism. All states are permitted to determine who will live within their borders. And suggesting that Jews should not live in Israel means advocating the creation of a huge refugee population based on religio-ethnic criteria.

Some critics call Israel a colonial power. They assume that it is illegitimate for any Jewish “settler” to live in Israel proper. This assumption is based in part on the belief that Jews are not indigenous to the Middle East. But Jews have lived in the Middle East for thousands of years.

Israel was created in 1948. An estimated 600,000 to 760,000 Palestinians fled or were expelled in the subsequent Arab-Israeli war.

In later years, about 800,000 Jews left Arab countries. About two-thirds of them settled in Israel, and the other third elsewhere. Many of these Jews had been forcibly expelled.

Many Jews settled in Israel from Europe. It is important to remember the context of European pogroms and Nazi genocide that obliged many of them to flee.

This does not justify Israeli violations of the human rights of either Israeli Arabs or of Palestinians in the West Bank and Gaza. It merely provides some context as to why so many Jews have settled in Israel.

Sanctions against Israel are legitimate

Having said this, I agree with the opinion of the International Holocaust Remembrance Alliance that it’s legitimate to criticize Israel as one might criticize any other state. Thus the boycott, divestment and sanctions movement against Israel is legitimate, as long as it does not simultaneously question the right of Israel to exist as a state. Many Jewish people both within and outside Israel who are concerned about Palestinian rights support this movement.

Similarly, although it is not strictly accurate to call Israel an apartheid state, it is within the realm of acceptable political rhetoric. Legally speaking, apartheid can only occur within a state. So calling Israel an apartheid state suggests that it has legal sovereignty over the West Bank and Gaza.

A better way to judge Israel’s actions in Gaza and the West Bank is through universal standards. One such standard is international humanitarian law, especially the fourth Geneva Convention of 1949. This convention prohibits transfers of population, either from or into conquered territories. That means Jewish settlements in the West Bank are illegal.

The International Court of Justice also adheres to universal standards. It ruled in 2004 that the wall separating Israel from the West Bank is illegal, because part of it is built outside Israel’s territory. This wall frequently separates Palestinians from their land, work opportunities and family members.

International human rights law is another universal standard that protects Palestinians. Israel definitely denies some human rights to people in the West Bank and Gaza. But so do Palestinians’ own political leaders, Hamas in Gaza and Fatah in the West Bank. Both these political groups deny their subjects civil liberties. They also use torture and arbitrary arrest, prohibited by international human rights law.

Other states punish Palestinians

Other states also undermine Palestinians’ human rights. Like Israel, Egypt periodically blockades Gaza . These blockades deny Palestinians freedom of movement across national boundaries. Both these states have the legal right to control their own borders. But these controls frequently mean that Palestinians cannot buy food, go to hospitals or work in Israel or Egypt.

Arab states also undermine Palestinians’ human rights. Some have given shelter to Palestinian refugees and their descendants for decades, but refuse to grant them citizenship.

These states are not legally obliged to grant citizenship to refugees and their descendants. But the reason that Jewish emigrants and refugees from Arab states do not constitute a political bloc, which Palestinians emigrants and refugees do, lies partly in citizenship laws.

Jewish emigrants and refugees obtained citizenship in Israel and other countries like the United States and Canada. Palestinians emigrants and refugees from Israel, and many of their descendants, remain stateless.

Universal rules and responsibilities

Serious concern for the human rights of Palestinians requires consideration of all the states that violate their rights under international human rights and humanitarian law.

These legal standards are universal. As long as they do not advocate eradication of the state of Israel and/or expulsion of Israeli Jews, states and activists that adhere to these standards are engaged in legitimate criticism.

Activists should respect Israel’s rights as a sovereign state. But Israel should respect Palestinians’ rights under universal human rights and humanitarian law. Israel is the most important of all the states in the Palestinian crisis.

Unfortunately, the government of Israel in 2019 was nationalist and expansionist. There’s little hope as we head into 2020 that Israel will negotiate in good faith with Palestinian leaders. Yet Israel will never be safe from attack until it negotiates a peaceful settlement that gives Palestinians their own state.

Source: What constitutes fair and unfair criticism of Israel?

How Nestlé’s radically stepped up its diversity game in last two years

Yet another example of a company’s recognition of the diversity of its customer base and thus the need for greater employee diversity, with what appears to be a coherent and meaningful strategy:

This might be one of the most important brand diversity case studies out there right now.

In the space of two years, Nestlé has radically improved its inclusion story and now boasts stats including: 50 percent female senior marketing leadership and 70 percent in marketing roles at manager level and above; 41 percent of summer associates from ethnically diverse backgrounds; 87 percent of diverse employees participating in culture programs feeling more engaged as a result and; a 1:1 gender pay equity for salaried employees at Nestlé USA.

“Diversity and inclusion are right for our talent, right for our culture, and right for our business, and help us build for the future,” states Nestlé USA CEO Steve Presley.

With products found in 97 percent of American kitchens, Nestlé has no choice but to hold diversity at the center of its marketing ecosystem.

Nestlé USA Chief Marketing Officer Alicia Enciso has leaned on her own experience growing up and working in Mexico to bring insights into multicultural consumers, contribute to industry-wide improvements in representation, and create a new perspective on building brands steeped in diversity.

“Marketing is the beating heart of our business and drives our closeness and connection to all our diverse consumers,” she said. “It’s critical that our teams leverage and empower underrepresented talent across gender, race and ethnicity, and LGBTQ status.”

Nestlé outlined its steps for greater inclusion in a case study as part of the ANA’s recent Diversity Report.


Recruit

Leveraging partners
With diversity-focused talent partners like The Consortium and Prospanica, we’re able to engage diverse talent early in their educational and professional journey. Through these partnerships, 45 percent of undergraduate and MBA campus candidates came from diverse backgrounds. By combining that attraction with diverse interview panels of current employees, we’re ensuring leaders of tomorrow reflect our consumers and our community.

Equipping candidates
Our Diversity Leadership Symposium brings together college students from diverse backgrounds for an intensive on-site program. Participants join career development sessions, network with business leaders, take part in a hands-on culinary experience, and interview for internships, co-ops, and trainee opportunities with a chance to return to school with a job offer in hand.

Exposure and skill-building help close the gap for diverse students and make corporate opportunities accessible, while interview opportunities create a direct line from development to hiring.

Ensuring pay equity
Nationwide, American women are still paid a lower average salary than their male counterparts, a problem that is exacerbated for women of color. A 2018 analysis found that salaries for female and male employees have reached a 1:1 gender pay equity at Nestlé USA. We have shared this information publicly with two purposes in mind: to attract strong female marketing talent to our company, and to encourage other businesses to follow our lead on equal pay. In 2018, we increased the portion of women hired for management roles by more than 50 percent.


Retain

Promoting workplace flexibility
While workplace flexibility adds value across our employee base, groups with diverse and valuable perspectives have been constrained from growth in marketing careers due to inflexible working environments, whether that’s new parents, military spouses, or those with elder care responsibilities.

Our Parental Support Program offers up to six months of leave for primary caregivers regardless of gender, including 14 weeks of paid leave and options for phased/ part-time return. Leave does not impede advancement or growth, and breastfeeding mothers returning to work have guaranteed access to dedicated breastfeeding rooms.

Broader flexibility programs support employees who need to adapt when, where, and how they do their work, from flexible hours to job-sharing. Flexibility, support, and empowerment have helped us retain strong diverse marketing talent throughout their careers.

Fighting unconscious bias, building community, and advocating for employees
Alongside providing unconscious bias training for Nestlé managers, we advocate for diverse groups within our company and in the national dialogue. Internally, we support Employee Engagement Groups as they develop programs and events to help employees thrive, from organizing involvement in LGBTQ Pride events to hosting panels on marketing to diverse consumers.

Externally, we have voiced strong support for national employee protections, such as the Equality Act, letting our employees know that we support them beyond our bottom line.


Promote

Building diversity in talent pipelines
To develop internal talent, Nestlé invests in a strong pipeline approach for leadership with a focus on diversity. When identifying strong pipeline talent, we create paths to leadership through specific development assignments, helping take ambiguity and bias out of the professional development process and equipping a diverse generation of high-potential talent with the practical experience required to progress in their careers.

In conjunction with these assignments, we employ a hemisphere-wide leadership monitoring program with a strong emphasis on women in leadership, where cross-country mentorship also helps develop greater multicultural opportunities.

Developing people leaders
We are developing leaders from all backgrounds to drive our company forward. Our SPARK training sessions focus on employees’ individual skills and experiences to help them understand how they can tap into their leadership potential. All marketing employees across the organization have taken this training, promoting courage in seeking new opportunities and creating a level playing field for leadership development.

Source: How Nestlé’s radically stepped up its diversity game in last two years

Brazilian immigrants have it hard in Japan. Could music help?

Nice story on music as a means of recognition and integration:

The three music teachers — armed with a violin, a guitar and a drum — are ready for class. But the elementary school students jump around the room, screaming and laughing.

“Quiet! Stand up straight!” one teacher shouts.

“OK,” another says. “Who remembers this song? Leticia — silence! Kenji, come on, we’re gonna make music.”

The scene plays out at a school here in Tokyo’s industrial hinterland, but all the chatter is in Portuguese. The students and teachers are Brazilian, and the music includes samba and bossa nova.

The class is part of a project called “Music Without Borders,” the brainchild of Rafael Kinoshita, a 35-year-old Brazilian who endured a difficult childhood here as an outsider and believes music can help spare his students from that kind of distress.

Japan has long considered itself the unique homeland of a single race: the Japanese. But when the economy faced an industrial labor shortage about 30 years ago, officials had no choice but to bring in foreign workers.

In 1990, the government started offering visas to descendants of Japanese immigrants to South America. Today, the more than 200,000 Brazilians living in Japan are part of a foreign community, including Koreans and Chinese, that makes up 2% of Japan’s population of 127 million. Immigration is set to increase under an expanded migrant worker program launched in April.

Kinoshita, whose paternal grandfather was Japanese, was 6 when his family arrived in 1991 and settled in Oizumi, a factory town 90 minutes from Tokyo. His parents worked in the factories, and he enrolled in Japanese public school.

It wasn’t easy.

“Even the teachers discriminated against us,” Kinoshita recalled. “If you made a mistake, the teacher would say right in the middle of the class, ‘Foreigners just don’t understand, do they?’”

Kinoshita learned Japanese within months of arriving, started karate when he was 8. But all he could think was: This is not really my country.

At 12, he discovered the violin when his family church, Megumi Baptist, started a musical group. He improved quickly and at 14 became the first Brazilian to join a local Japanese youth orchestra.

Still, like most Brazilians in Japan, he remained on the margins of society.

Immigrants are not granted Japanese citizenship even if born here, and children can face bullying in school. Brazilian schools have spread to relieve the pressure, but career opportunities remain limited for those without Japanese pedigree or native-level language skills.

Kinoshita quit school at 15 and went to work at Sanyo Electric’s sprawling plant in Oizumi. He kept playing violin at church on Sundays and took private lessons.

In time, he concluded that factory work in Japan was a dead end.

“All you have to do is be there, hammer some boxes, and you go home,” he said. “But what is it really? I’m selling my body by the hour, and I’m not imagining anything good for myself.”

In 2008, he decided to use his musical skills to show Brazilian children that life held better possibilities than making cars or air conditioners for a living. He started teaching violin in Oizumi, and things grew from there.

He now has 180 students, all from Brazilian immigrant enclaves scattered across three prefectures surrounding Tokyo.

On a Monday in July, Kinoshita is teaching at Escola Opcao, a cluster of single-story buildings wedged among rice fields along a potholed gravel road in Joso.

A green map of Brazil covers the wall of the dining room. In one classroom, a paint-splattered air conditioner blows through broken vents, and corkboard conceals a hole in the concrete wall.

The day starts with younger students, who work on rhythm and singing. Cristiano Petagna, the teacher with the guitar, leads the session. Kinoshita pitches in with violin.

After a mix of children’s tunes and traditional Brazilian songs, the morning crescendos to a rousing rendition of Queen’s “We Will Rock You,” with Freddie Mercury’s voice blaring from a Bluetooth speaker while the kids provide percussion by banging rhythm sticks on the tile floor.

Then the teachers split up. Petagna takes the guitar students. Kinoshita and a third teacher, Vitor Novak, a 20-year-old Brazilian born in Japan, take the violin students to another classroom.

Kinoshita often lightens his classes with slapstick. He grabs his head and staggers in mock surprise when students make mistakes. He dances around the classroom to the music, swinging his hips and rubbing his belly, making the children laugh.

He peppers lessons with snippets of encouragement: “Why are you playing? To get better!” and “It’s good to play music that’s difficult. Easy is boring, right?”

Today, he pumps up the confidence of his middle-school violinists for a public concert in September.

“You’re gonna be famous,” he tells them. “Japanese reporters will be taking photos, saying, ‘Oh, they’re so cute!’” The kids laugh.

The group warms up with the scales, moves to “Twinkle, Twinkle, Little Star,” then takes on the Brazilian standard “Asa Branca,” a favorite at Kinoshita’s concerts.

He hopes one day to attract Japanese students and create a bicultural orchestra to foster understanding between immigrants and their hosts.

“Discrimination is everywhere. Why? Because people don’t communicate. They don’t make contact,” he says. “I want to let these children dream, and forget this thinking that nothing but the factory can bring you money.”

But money is one of Kinoshita’s biggest problems.

His fees are modest — between $18 and $36 for a month of lessons — and the low wages he can pay assistants make it hard to retain help. In the fall, Novak quit for a better-paying construction job.

Kinoshita works nights doing clerical work and giving Breathalyzer tests to drivers at a 24-hour delivery company. The round-the-clock grind — and the fast food he eats on the go — has taken a toll on his health. The married father of a 2-year-old son is already on cholesterol drugs. By year’s end, he plans to quit his night job.

“I have no choice. I need to sleep,” he said. “I can’t die — I have to take care of my family.”

That means he’ll have to raise more money to keep the project alive. He’s planning a major push this month to win over skeptical sponsors and widen the scope of the program.

He said he’s thought about quitting. No one would blame him if he closed up shop and withdrew to a factory, where many in Japan think he belongs.

But that urge vanishes when he is teaching.

In the final session of the day at Escola Opcao, he and Petagna lead kindergartners in an original song featuring the sounds of different animals.

“Which animal has a sharp voice?” Petagna asks the kids, ages 4 to 6.

“Birds!” they scream.

“And what does a lion do?” he sings.

The children respond with a roar.

At the end of the session, Kinoshita leads dozens of children in a raucous conga line around the common room, waving a speaker over his head.

“Do the samba!” he shouts. “Do the samba!”

Source: Brazilian immigrants have it hard in Japan. Could music help?

The women of Islamic State are not demons and must be brought home

Not as clear cut as that and a bit naive given reports from some refugee camps (At a sprawling tent camp in Syria, ISIS women impose a brutal rule):

When three 15-year-old English girls from London’s Bethnal Green ran away to join Islamic State, it was front-page news. The British tabloid press had a field day, as did the more moderate papers. “It became a kind of national trauma I think because it was so shocking. They were good students and they were popular,” says Azadeh Moaveni, author of a new book about the women of IS.

Called Guest House for Young Widows, the book is a ripping yarn and has been named one of The New York Times’ top 100 books of 2019. It provides a fascinating insight into the complex realities at play for those drawn to the fight.

Bewildered by the contempt for the Bethnal Green girls – referred to as whores for the Caliphate and concubines for IS – she was inspired to cover the story when one columnist argued British police should stop looking for the girls. “Because these weren’t our girls.”

In her quest to find them, the London-based journalist headed to southern Turkey, where she met three Syrian women. “They were incredible to me, because I thought they were the last kind of women that could be drawn into this. I thought wow, these are ordinary young women who live approximate lives to me … they’re not unknowables.”

Moaveni interviewed many women about their experiences. Some wanted to support fellow Muslims; others dreamt of travel, freedom and adventure. Many living in the region had little choice but to join, to guarantee their safety, protect their families or ensure an income. Many were actively lured.

Men in IS (referred to as ISIS in the book) were promoted and paid to recruit women; Moaveni argues the organisation’s gender strategy was crucial to its success. “It recruited young women and it used those recruitment circles to get more and more young women who weren’t married and could come over and marry the fighters, and slightly older women, saying ‘Come and you can have a role in the Caliphate, whatever you’re good at, come and do it’.

“It tapped in to all of this female energy that was not being addressed. All of these female anxieties country to country,” she says. In Saudi Arabia and Iraq, women are not allowed any involvement in politics.

When their husbands were killed, the women were forced to marry another fighter, housed in the guesthouse of the book’s title until ‘‘matched’’.

In the west, Moaveni says, we tend to view everything through the lens of terrorism, which  “obscures what we’re really dealing with”. “It’s great to tackle English language as a pathway to assimilation, really good to look at institutional racism as it targets Muslims, but [looking] through an extremist lens is not helpful.”

The Syrian revolution and the invasion of Iraq, which gave rise to IS, reflect a broken architecture in the Middle East that will lead to generation after generation of chaos that groups like IS can exploit. She argues western countries are invested in long-term political instability in the Middle East. “They’re unstable, no one gets the upper hand, every 10 years the state implodes, you have to send all of your contractors and aid workers in to help rebuild.

Guest House for Young Widows by Azadeh Moaveni.
Guest House for Young Widows by Azadeh Moaveni.

“Exclusion from politics, country to country … was a big part of the draw for IS. All these terrible states that are dictatorial and terrible and they don’t govern well and whole swathes of people are excluded from politics and it impacts women in particular because if you’re a woman you really suffer doubly under a bad government because it’s a bad government and it’s patriarchal.

“This broken political map, at the level of the citizen – especially the woman citizen – is suffocating people.”

Many countries are trying to work out how to deal with the men and women – and their children – coming back from this kind of conflict. The challenges of rehabilitation are stark but there is a strong security argument for countries bringing back their own, she says. “At least you can watch them and have them under strict surveillance and you don’t have 1000 floating westerners moving between this unstable crescent … waiting to join the next generation of IS or whatever emerges.”

Many politicians around the world are against repatriation. “Who wants to be the government who brought back the jihadi people from Syria?”

For her, it’s the only course of action. “People need to know that these people who went have gone through some sort of justice process … Some sort of prosecution and public accounting of what happened would then make their return feel more acceptable.”

Moaveni says many of the IS marriages became protection marriages. “In the middle of a war zone you could get out of a guest house that was really horrible, you had someone who could protect you. The women started to see that, too. That’s something that we don’t recognise about IS – you couldn’t get out of IS.”

Source: The women of Islamic State are not demons and must be brought home