ICYMI: Anne Frank’s Family Was Thwarted by United States Immigration Rules, New Research Shows

2018/07/11 Leave a comment

Not that surprising (Canada was no more welcoming):

Attempts by Anne Frank’s father to escape the Nazis in Europe and travel to the United States were complicated by tight American restrictions on immigration at the time, one of a series of roadblocks that narrowed the Frank family’s options and thrust them into hiding, according to a new report released on Friday.

The research, conducted jointly by the Anne Frank House in Amsterdamand the United States Holocaust Memorial Museum in Washington, details the challenges faced by the Frank family and thousands of others looking to escape Europe as Nazi Germany gained strength and anti-refugee sentiment swept the United States.

Otto Frank, Anne’s father, was never outright denied an immigration visa, the report concludes, but “bureaucracy, war and time” thwarted his efforts.

In order to obtain a visa, Mr. Frank would have had to gather copies of family birth certificates, military records and proof of a paid ticket to America, among other documents, and be interviewed at the consulate.

In one instance, an application that Mr. Frank said he submitted in 1938 languished in an American consulate in Rotterdam, the Netherlands, amid a swell of similar applications and was lost in a bombing raid in 1940. Mr. Frank wrote to a friend that the extensive papers he had gathered as part of a visa application “have been destroyed there.”

In 1941, as Mr. Frank was again attempting to navigate the matrix of paperwork and sponsors necessary to immigrate, the United States government imposed a stricter review of applications for visas, grew suspicious of possible spies and saboteurs among Jewish refugees, and banned applicants with relatives in German-occupied countries.

President Franklin Delano Roosevelt warned at the time that Jewish refugees could be “spying under compulsion,” and the report states that “national security took precedence over humanitarian concerns.”

Mr. Frank had sought help from an influential friend, Nathan Straus Jr., who was the head of the United States Housing Authority, a friend of Eleanor Roosevelt’s and the son of a Macy’s co-owner. Despite Mr. Straus’s connections, Mr. Frank wrote to him that “all their efforts would be useless” given the immigration climate, the report states.

“We wanted to learn more about the process in itself and what documentation an applicant (e.g. Otto Frank) had to produce,” said Gertjan Broek, a researcher with the Anne Frank House who worked on the latest findings. “In the report, we point out how complex and tedious the process was and how the bombing of the Rotterdam consulate disrupted things.”

The report was released 76 years after the Frank family went into hiding on July 6, 1942. Researchers drew on dozens of pages of correspondence between Mr. Frank and friends, much of which was first made public in 2007, as well as records involving United States immigration policy.

Anne Frank’s diaries describing her time in hiding gave a voice to millions who died at the hands of the Nazis. She was eventually discovered and she died in a concentration camp in 1945, when she was 15.

Mr. Frank was the only member of the immediate family to survive the concentration camps.

News about the Frank family continues to captivate the public, despite challenges in educating younger generations about the Holocaust.

“She has allowed millions of people, maybe hundreds of millions of people, to identify with persecution at the worst level,” said Richard Breitman, a professor emeritus at American University who has written about the family’s attempts to immigrate to the United States. “Any time there is a glimmer of new information, it’s a big story.”

The new research comes at a time when President Trump’s attempts to curb immigration have been likened to those in the World War II era. Mr. Trump has repeatedly sought to justify letting fewer people into the country by arguing that criminals and terrorists could be among the immigrants and refugees seeking to enter.

Mr. Breitman underscored those similarities, pointing to debates over immigration policy today and after Sept. 11. Mr. Breitman said that as Mr. Frank was trying to get to the United States, the country was instituting an “extreme cutback” on immigration.

“It wasn’t just extremists and wackos who believed that there was a serious threat to the security of the United States in 1940 that justified an immigration cutback,” Mr. Breitman said. “You can fill in the rest of it after 9/11 and today.”

Mr. Broek said the researchers did not intend to highlight parallels.

“The Anne Frank House researches into the life of Anne Frank and her family, to tell her story as accurate as possible,” Mr. Broek said. “The attempted immigration is a part of that story too.”

Filed under Holocaust, Immigration Tagged with ,

ICYMI – Shree Paradkar: Whataboutism is just a trolling tactic — and it deserves to be shut down

2018/07/11 Leave a comment

While parallels and comparisons can be useful in providing perspective, excessive use is more to divert rather than engage in conversation:

This much is for sure: there’s no dearth of injustices around the world. But just when you tackle the proverbial elephant, up pops this logical fallacy: “What about that other bit here, what about that bit there?”

When I, as a Canadian from India, write about racism and white supremacy, the predictable question is, “But what about the caste system?”

Well, what about it? And what is the commenter doing to dismantle it, or any set of unjust hierarchies?

The caste system has astounding parallels to white supremacy, except it’s even older. It’s the same violent and heritable hierarchy that enforces the creation of an impoverished class, builds societies and prosperity for some on the backs of those it stamps down and then blames them for their own marginalization.

I am a beneficiary of this system. These are the complex contradictions that some of us hold as we navigate and nudge a system towards genuine egalitarianism.

A new survey, the first of its kind, shows caste discrimination playing out among South Asians in the U.S. I have no reason to believe it wouldn’t in Canada.

But its existence has little bearing on the truth of white supremacy. People who throw up the caste apartheid in response to racial apartheid don’t really care about the oppressed Dalits and Adivasis; they’re using them to score points in a verbal argument.

In the bargain they show a few things: That they are unable to look past the fact that a non-white Canadian (“the other”) is critiquing Canadian systems, that they are defensive, conflating white supremacy with white people, which is telling, that they are indulging in a whataboutism, a tactic that has seen a recent upswing in usage.

According to Merriam-Webster, “whataboutism” is a rhetorical device that “is not merely the changing of a subject (‘What about the economy?’) to deflect away from an earlier subject as a political strategy; it’s essentially a reversal of accusation, arguing that an opponent is guilty of an offence just as egregious or worse than what the original party was accused of doing, however unconnected the offences may be.”

Another predictable whataboutism is, “What about Black crime?”

Well, what about it? And what are the commenters doing beyond looking at crime stories, Black skin and going one plus one equals the same old tired tropes?

It’s an ahistorical view that discounts the root causes of the violence and is usually raised to suggest Black people are inherently criminal, or that they are architects of their own oppression.

Like as if, since the end of slavery, Black people in the U.S. and Canada have been given job opportunities, quality education, access to housing, equitable health services, and fair treatment by law makers and lawkeepers.

Given that background, what we should marvel at is the ongoing resilience of Black people who excel despite these conditions.

There are many more convenient whataboutisms.

Some create false equivalences: “What about the Indigenous people who were killing each other?” As if internecine warfare is the same as the violence of colonization.

Others are irrelevant. “What about how women are treated in the Middle East?” As if that should impact how Canada treats its women from different backgrounds. “What about FGM?”

“What about slavery in Africa’s past?”

“What about Irish history here?”

All these topics can be addressed in detail — many have been on these pages and elsewhere — but it’s never enough to satisfy the next person who doesn’t care to educate themself but feels entitled to answers to the same questions, again and again.

Sometimes, however, legitimate questions on context, holding the powerful to account and challenging falsehoods can be falsely labelled as whataboutism.

Waging international war on the pretext of rescuing local populations from human rights violations, for instance: “What about the human rights violations you will enact there? What is your accountability?”

A political party claiming to be a friend of Indigenous people: “What about your record on pipelines or policies on access to drinking water? What about your leader asking Indigenous people to leave their reserves?”

A person who uses “race is a social construct” as a tool to dismiss the existence of racism: “What about” — and there is literally an embarrassing richness of data to pick from to show the real life, detrimental, even fatal effects of racism.

True whataboutism, however, is just a trolling tactic, a means to deflect from the original point and dictate the terms of discussion.

To stay on point, the best answer to such a “what about” is: “Don’t change the subject.”

Source: Shree Paradkar: Whataboutism is just a trolling tactic — and it deserves to be shut down

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Lawmaker In ‘Canvassing While Black’ Incident: ‘You Can’t Legislate Humanity’

2018/07/10 Leave a comment

Incident handled with grace by the legislator and the police:

People have asked Janelle Bynum whether legislation would help solve the problem of police being called on black people for just going about their daily lives. Bynum, an Oregon state representative who herself had authorities called on her while canvassing for votes earlier this month, simply tells them, “You can’t legislate humanity.”

Bynum, who is the only black representative in the Oregon state House, was canvassing in her district ahead of Independence Day, as NPR’s Tanya Ballard Brown reported. The lawmaker said she was typing notes in a driveway when a deputy from the Clackamas County Sheriff’s Office approached her.

Bynum said her mind went from disbelief to “what did I do?”

The deputy approached her and guessed that she was selling something, according to Bynum. She introduced herself as a state representative, and to her surprise, Bynum said, he did not demand proof of identification.

“It was so incredible for me because he believed me,” she said of the officer.

“He was well within his rights to go as far down as he could to humiliate me in that circumstance as he wanted to, and he didn’t,” Bynum said.

While the situation did not escalate — she said on Facebook that the deputy “responded professionally” — Bynum points to a history of interactions between police and African-Americans that have not ended as peacefully.

“I think if you have the luxury of never having to live in fear it doesn’t mean that much to you to call the authorities on someone,” Bynum said. “And so there’s no consequence. There’s no feedback. You’re not forced to see my humanity.”

The incident came amid a spate of recent incidents in which police were called on to investigate African-Americans in the middle of everyday activities. In April, for example, two men were arrested while waiting for an associate at a Starbucks in Philadelphia. In May, a graduate student at Yale who was napping in her dormitory’s common room had a police encounter after a white graduate student called authorities. And on Independence Day, there were at least two separate incidents at pools. In North Carolina, police were called after a man demanded that a black woman show her identification to use a private community pool. In Tennessee, an apartment manager called police because a black man was wearing socks in the pool.

Bynum said she thinks incidents like these can be “bravado on some people’s part to call the police.”

“I don’t know if it’s out of fear or power.”

But the course to changing that won’t necessarily lie with changing the law, Bynum said.

“I think it’s more of a policy, it’s more of a mind shift than any law could ever mandate.”

Bynum pointed to training police “to make sure that the person who’s been accused and hasn’t done anything feels whole after the incident.”

“You’ve created a victim,” she said of such police encounters, “but then there’s no justice for that victim.”

The deputy in Bynum’s case used his cellphone to call the constituent after the lawmaker said she would like to speak with the person.

According to Bynum, the caller, a woman, apologized but was not interested in meeting with her.

Source: Lawmaker In ‘Canvassing While Black’ Incident: ‘You Can’t Legislate Humanity’

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Lost for words: One in every 20 Torontonians can’t speak English or French, study finds

2018/07/10 Leave a comment

Interesting data, although it appears that in percentage terms, no significant change. As one would expect, lack of official language more prevalent among seniors, women, and low-income.

Will be including this data in my upcoming riding-based analysis:

One in 20 Torontonians can’t speak English or French and the language barrier has greatly impeded their ability to find a job, be active in the community and enjoy a decent life, says a new study.

More than 132,700 Toronto residents are unable to have a conversation in either official language and they account for 20.5 per cent of the 648,970 non-English and non-French-speaking population across Canada, according to the Social Planning Toronto report which is believed to be the first ever to profile this cohort.

Census data collected between 1996 and 2016 found the number of people without knowledge of either official language has increased by more than 175,000 in Canada over the two decades, though it fluctuated only slightly as a percentage of the total population. In Toronto, the number of people who don’t speak English or French shrank by 10,000 in the same period.

In the GTA, Toronto’s percentage of non-English and non-French speakers ranks second to York Region (5.6 per cent) and is followed by Peel (4 per cent), Hamilton (1.8 per cent) and Durham (0.8 per cent).

Within the city, this population mostly resides in the west end of North York, throughout the former city of York, in the old city of Toronto and in northwestern Scarborough, which alone is home to more than 30,000 residents with no English or French.

The report found a total of 43.5 per cent of Toronto residents who do not speak an official language reported a Chinese language as their mother tongue, followed by Portuguese, Italian, Spanish, Tamil, Vietnamese, Korean, Persian, Russian and Arabic. These residents also tend to live in areas where their mother tongue is common, it said.

“There is a range of diversity within the group, but we have an overrepresentation of seniors and women who don’t speak English or French,” said Peter Clutterbuck, interim executive director of Social Planning Toronto, a non-profit group that works to improve equity, social justice and quality of life. “You can’t get employment without some capacity of an official language or access services if you are unable to communicate with others. It limits your ability to be active in the community and to feel connected.”

The report, titled Talking Access & Equity, said women and girls make up almost 60 per cent of Toronto residents who speak neither official language, though they only account for 51.9 per cent of the city’s population.

While only 15.6 per cent of Toronto residents are 65 and above, 44.6 per cent of the city’s non-English, non-French-speaking population belong to this age group.

The report said both women and seniors are more likely to come to Canada as dependants and hence may lack the same official-language skills required of the principal applicants or sponsors.

Fahmeeda Qureshi was sponsored by her husband to Canada from Pakistan in 1972 when she was 18, and never attended English classes because she was busy caring for her three children, parents and in-laws.

“I was too busy to learn English because I had to look after everyone else,” said the now 66-year-old, who spoke little English when she arrived and later picked up the language informally from her husband and children. “It is very important to learn English so you can communicate and do anything you want and be independent.”

Robert Koil, who came to Canada in 1992 and later founded a Tamil seniors group in Rexdale, said older immigrants without English proficiency are forced to rely on their children in their day-to-day lives as they’re often isolated from the world outside of their family.

“They don’t know other people and need help for mobility issues and health issues,” said Koil, 88, whose group organizes monthly seminars and meetings at Rexdale Women’s Centre for non-English-speaking Tamil seniors about health, diet and well-being.

“They speak in their mother tongue at home, stay with their children and are afraid to speak English because they are embarrassed by their English,” added Koil, who unlike many of the people he helps, spoke flawless English when he arrived in Canada.

Jenny Huang moved to Canada from China in 2009 with her daughter and husband.

“I only started learning English in junior high (in China) and knew just a few English words when I came,” Huang said in Cantonese. “I go to English classes but it’s hard to learn a new language as an adult. I can understand better than I speak.”

With limited English, Huang said she also has limited job opportunities and gets by working in restaurants and garment factories.

The report found 35.7 per cent of Torontonians with no English or French had a household income below the poverty line compared to 20.2 per cent of residents overall. The unemployment rate for residents without official-language ability was three percentage points higher than the Toronto average.

Source: Lost for words: One in every 20 Torontonians can’t speak English or French, study finds

Filed under Language, Multiculturalism Tagged with ,

Immigrants in Canada are turning to faith for settlement, support and sociability

2018/07/10 Leave a comment

Interesting research and findings on the generational shifts, with appropriate nuance on trends:

Upon arrival in Canada, newcomers often look to spiritual communities for support, whether for help learning a new language, locking down a job or simply to find a social circle as they make their way in a new country.

And, while some new immigrants find spiritual fulfilment in addition to material help from these communities, firmly held religious views — such as the role religion ought to play in public life — tend to sag over subsequent generations, says new research by the Angus Reid Institute, a non-profit opinion research organization, and Cardus, a non-partisan, faith-based think tank.

“I’m not sure Canadians appreciate the story of what faith communities do,” says Ray Pennings, Cardus’s executive vice-president. “They actually play a pretty significant role in our day-to-day life.”

The report says nearly one-half of those born outside of Canada received material support from a faith-based group, while 63 per cent relied on them to form a social network.

“They don’t know anyone, so they go to their church, synagogue, temple or whatever, and that’s where they find people,” says Angus Reid, chairman of the Angus Reid Institute. The survey, Reid says, didn’t differentiate between services from religiously based organizations and those provided directly from congregations.

“You’re going back to the history of settlement in Canada. Churches always, always played a big role,” says Fariborz Birjandian, who heads the Calgary Catholic Immigration Society, which provides services ranging from child care and transitional shelter to employment services. He says many agencies, including his, started as specifically faith-based organizations and are now more religiously diverse, serving a wide array of religious and cultural backgrounds.

Ray Pennings is vice president of research for the Work Research Foundation, a think tank dedicated to the study of Canada’s social architecture.

“If you look at it deeply, the faith groups, part of the mandate is to help those (who are) vulnerable,” he says.

Birjandian, a Baha’i refugee from Iran, says he was helped by the Baha’i community when he arrived in Canada. “That’s was actually an amazing place for us to go, because we were accepted when we went to our faith group with no questions,” he says. “You want to be accepted … and definitely a faith group plays a big, big role.”

And, yes, 65 per cent of respondents — the sample included 1,509 adults who are members of the Angus Reid Forum, a community of opinion-givers, and 494 members of Ethnic Corner, a research group focusing on ethnic groups and new Canadians — said they found a spiritual home among Canada’s religious communities. The polling includes both refugees and those who immigrated for different reasons.

But the data suggest there is a change in religiosity between generations of immigrants: 20 per cent of those newly arrived, for example, say religion should have a major influence on public life. But among second-generation immigrants, it drops to 14 per cent and, among those the survey calls “third generation+” (those who trace their roots to their grandparents at least – so, most of the rest of us) that percentage drops to just 10 per cent.

Reid says that while “the political implications of all this remain something you can only speculate on,” the belief in the importance of religion in the public sphere could pose a challenge on issues such as abortion or public funding of religious schools.

On other metrics, too, some views fade, such as the importance of a formal welcoming into religious life, such as baptism. 60 per cent of those born outside of Canada say this is very or somewhat important, dropping to 50 per cent for second-generation Canadians and 47 per cent for everyone else.

As for believing in God or a higher power, 65 per cent of immigrants believe this is very or somewhat important for their children, while 57 per cent of the second generation and 51 per cent of the third generation say that’s the case.

Among those surveyed born outside of Canada, 57 per cent said religion has more positive than negative effects on Canada; by the second generation, 54 per cent say it’s a mix of good and bad and just 33 per cent agree with their parents on its positive effects.

Peter Beyer, a University of Ottawa professor who’s researched religion and migration, says these trends aren’t surprising, although he says some research suggests, among certain demographics, trends of declining religiosity among each generation doesn’t always hold true.

Still, he says, “in the history of migration studies … this has been noted again and again: Immigrants do not stay the same.”

Source: Immigrants in Canada are turning to faith for settlement, support and sociability

Filed under Multiculturalism, Religion Tagged with , , ,

Canada’s Secret to Escaping the ‘Liberal Doom Loop’

2018/07/10 Leave a comment

This take in The Atlantic may be a bit too pollyannish, and would have benefitted from some critical voices being included, but nevertheless has the big picture largely right in terms of the reasons for Canada being comparably exceptional:

…In 1971, Prime Minister Pierre Trudeau, the father of the current PM Justin Trudeau, offered an ingenious compromise to assuage all parties. Rather than say that Canada was unicultural or bicultural, he created a policy of multiculturalism. He announced that no one group defined Canada and that the government accepted “the contention of other cultural communities that they, too, are essential elements in Canada.” This had a three-part effect, according to Andrew Stark, a political science professor at the University of Toronto. It appealed to new immigrants by honoring their heritage; it accommodated Quebec by retaining French as an official language; and it placated the west by diluting French-Canadian influence.

One might have expected Canada’s equivalent of the Tea Party to have brewed in its western provinces. But the most successful Canadian populists today aren’t really anti-migrant or anti-globalism. Quite the opposite, Canadian conservatives have seen free trade and multiculturalism as a weapons to take on the political dominion and cultural elitism of the eastern provinces.

“When the right is leading the cause for immigration and saying to the left, you’re not doing enough to welcome immigrants into the country, it creates a competition to see who can do more,” Russell said. “This, of course, increases the size of the immigrant community and the immigrant vote, which becomes an unignorable political force.” In Canada, multiculturalism isn’t a kumbaya song. It’s hard-nosed politics.

Breaking the Doom Loop

Last year, as I saw right-wing populism sweeping the developing world, I offered a “liberal doom loop” theory to unite several trends in fertility, immigration, racism, and liberalism. In this theory, low fertility and the threat of stagnating populations would encourage some governments to accept more immigrants; this diverse influx of people would make certain groups (particularly white, older, and less educated) afraid of economic and cultural threats posed by other ethnicities; the anxious electorate would back illiberal populist movements to preserve whites’ economic and cultural authority; and these votes would ultimately threaten the liberal welfare state.

What lessons can the Canada example offer other countries? Some of its features defy imitation. The U.S. cannot instantly recreate 200 years of inter-state relations. Its legacy of slavery permanently poisons its relationship with race. White Americans still hold fast to old-fashioned, Westphalian notions that a nation-state ought to signify a sovereign monocultural identity—an idea Canada’s government rejected more than 40 years ago.

But there is a clear lesson worth importing from Canada: When a city or province passes a certain threshold of diversity, pro-immigration politics can become a self-sustaining virtuous cycle. International research on xenophobia has found that whites who don’t know many foreign-born people are more likely to fear their presence, while those who actually know immigrants are much more likely to have positive attitudes toward them. This is true even in the U.S., where, despite Trump’s election, immigration is more popular than any period in the last 30 years. A majority of babies born in the U.S. for the last four years have been non-white. Historic ethnic diversity is not a future the U.S. can choose to accept or reject; it’s the only future on its way. And it’s a world where Republicans might finally choose to imitate Canadian conservatives by looking to steal immigrants’ votes, rather than their children.

The physicist Max Planck once said that a new scientific truth doesn’t triumph through persuasion, but rather through attrition, as “its opponents eventually die, and a new generation grows up that is familiar with it.” This generation of Canadians has grown up familiar with the idea that immigrants can be liberal or conservative, and now both liberals and conservatives are fighting for immigrants. If American conservatives recognize the political potential of appealing to the foreign-born, the United States will join Canada in the future that may be spreading, albeit fitfully, around the world. “Multinational, multicultural Canada might offer more useful guidance for what lies ahead for the peoples of this planet than the tidy model of the single-nation sovereign state,” Peter Russell writes. “Canada could replace empire and nation-state as the most attractive model in the 21st century.”

Source: Canada’s Secret to Escaping the ‘Liberal Doom Loop’

Filed under Multiculturalism Tagged with ,

Can we avoid bias in hiring practices?

2018/07/09 Leave a comment


Good analysis of some of the weaknesses in the Treasury Board and selected departments piloting of masking applicant names to remove hiring bias.

That being said, federal government representation of visible minorities, at 15.9 percent (2016 Census public administration less Canadian Forces, a number slightly higher than the most recent federal employment equity data), is relatively close to the percentage who are also Canadian citizens (17.2 percent, 2016 Census):

Ottawa’s Name-Blind Recruitment Pilot Project was launched in April 2017 to explore whether masking applicants’ names would remove bias in the hiring process for the federal public service. There was a lot to praise in this initiative of the Public Service Commission (PSC). Previous research, including some of our own, has shown that recruiters often react to the name on a resumé, independently of other factors such as education and experience. Our most recent publication (in the March issue of Canadian Public Policy) suggests that much of this discrimination is unconscious and unintentional, so employers actually could benefit from better hires by taking relatively straightforward steps to remove names during the initial stages of the selection process.

One similar and important example is the case of musicians auditioning for positions in popular orchestras in the United States. Traditionally orchestras have been male dominated, and criticized for discriminating against women. Researchers showed convincingly that orchestras that held auditions with the applicants performing behind a screen began to hire more women. Given that auditions are an effective means to observe productivity (music quality), the fact that more women were hired under this method suggests that orchestras previously were missing out on better musicians when gender was known. Most orchestras now audition using screens, showing a desire to avoid discrimination and make better hires. It’s a classic case of win-win-win: a win for women musicians getting more equal opportunity, a win for orchestras tapping a larger talent pool and a win for audiences enjoying better music.

However, the PSC’s hiring bias experiment has yet to yield such positive results. When the project report was released in January 2018, it appeared to show there was in fact “no bias” in federal public service hiring in the first place. This led Treasury Board President Scott Brison to write, “The project did not uncover bias.” National media disseminated this story. The CBC, for example, ran with the headline “No Sign of Bias against Government Job-Seekers with Ethnic-Sounding Names, Pilot Project Finds.” The article states that hiding ethnic-sounding names on resumés was found to have “no real bearing on who’s picked from the pile of applications.”

Unfortunately, this version of the results significantly misrepresents the actual findings of the pilot project. A careful reading of the report indicates that the pilot project was not really designed as a test of discrimination, and the report clearly acknowledged this fact.

The design of the pilot project included two features that would undermine its relevance in assessing the broader use of name-blind hiring. First, the project relied on departments within PSC that volunteered to take part, and within those, job openings were considered for inclusion as they arose; both features introduce a non-random element that undermines the value of the results. Second, and more important, all hiring managers in the project made their decisions knowing that they would be subject to review. For the managers using the traditional method, the awareness that their decisions would be scrutinized and compared with results from name-blind hiring made them more likely to be conscious of bias, and therefore more likely to alter their hiring decisions accordingly.

The procedure in the PSC pilot removed more than the applicant’s name; it also took out all other potentially identifying information — information that might have been useful in assessing the resumé. This was likely why anonymized applications in the pilot were less likely to lead to call-backs.

The report points out that a different study approach used to measure bias, called audit methodology, would have lessened the effect of managers’ awareness of being in a comparative study. Our own study used the audit methodology, in which employers are selected at random and are sent computer-generated resumés for assessment without advance notification. Such a procedure has been employed many times, in a number of countries.

Of course, it’s possible that discrimination against applicants with ethnic-sounding names doesn’t exist in the federal public service. For name-blinding to influence hiring decisions, there must be a problem to begin with. As the report mentions, the PSC is already taking steps to help ensure that the federal government is practising unbiased hiring, and it outlines several important initiatives.

Our research found that bias varies considerably among organizations. We’ve shown in data from Toronto and Montreal that large organizations with over 500 employees practise discrimination against applicants with Asian names about half as often as smaller organizations. This difference may well arise from a tendency for large organizations to have more policies in place to help avoid discriminatory behaviour. The potential benefits from name-blinding may be minimal for the federal government if it is already doing a good job minimizing bias.

However, to conclude that there is no bias in hiring within the federal public service on the basis of the January report — which clearly indicates that the pilot project was not designed to test bias effectively — may move efforts to promote fairness backward rather than forward. There is still a need to follow through on the good intentions that seemed to motivate the name-blind hiring pilot when it was first announced. Ideally, a study on the impact of name-blinding would first identify an organization where clear discrimination occurs, as shown through an audit, and then explore how name-blinding affects the chances of applicants getting an interview, and ultimately getting hired. Tellingly, the report suggested an audit study as a good next step “to improve the understanding of any potential bias during selection of candidates.” In fact, any organization, including the federal public service, that wishes to consider name-blind recruitment as a way to broaden its talent pool would be well-advised to consider an audit as a first step to test for bias.

It can be quite challenging to design an effective name-blind hiring procedure. The procedure in the PSC pilot removed more than just the applicant’s name; it also took out all other potentially identifying information — information that might have been useful in assessing the resumé. This was most likely the reason that anonymized applications in the pilot were less likely to lead to call-backs than traditional applications. One option would be to remove only the name, or only a very limited amount of other information in the resumés that might give away the visible minority status of the applicant. An automated tool for reviewing submitted resumés might be developed to facilitate this approach.

It’s critical that the desire of an organization to burnish its public image not stand in the way of ensuring a fair and equitable process of finding the best candidates for available jobs. It may feel great to say, “We didn’t uncover any bias.” But if bias does exist, it’s better to be able to say, “We found bias and we’ve taken meaningful steps to eliminate it.”

Source: Can we avoid bias in hiring practices?

Filed under Multiculturalism Tagged with , , , ,

L’appropriation culturelle, entre deux miroirs

2018/07/09 Leave a comment

Good discussion of different perceptions and understandings regarding the controversy over cultural appropriation in SLAV, Robert Lepage’s latest production. I found Brault’s comments particularly interesting:

Les houleux débats entourant le spectacle SLĀV, élaboré autour de chants d’esclaves afro-américains par Betty Bonifassi et Robert Lepage, ont fait de l’appropriation culturelle un sujet chaud dans les grands médias québécois ces derniers jours. Les discussions, très polarisées, semblent émerger de points de vue fort différents chez les francophones et les anglophones. Est-ce une résurgence des deux solitudes ? Y a-t-il deux façons de percevoir les questions d’appropriation culturelle au Québec ?

« Les préoccupations relatives à la représentation de la différence constituent un élément récurrent de la recherche et de la critique entourant le travail de [Robert] Lepage ; ces préoccupations ont toutefois été exprimées quasi exclusivement par des auteurs anglophones. » Cette réflexion n’est pas née des commentaires sur SLĀV, mais d’une étude de 2008 sur les Problèmes de représentation dans Zulu Time, signée par Karen Fricker, alors professeure à l’Université de Londres et désormais critique au Toronto Star.

Il y a dix ans, ce cabaret technologique mettant en scène un monde d’aéroports où, forcément, de nombreuses cultures se croisent portait des représentations de personnages de différentes origines – représentations qui avaient suscité des réactions fort différentes selon les milieux.

Plusieurs anglophones et membres de communautés immigrantes avaient réagi négativement à ce qu’ils considéraient comme des visions stéréotypées et réductrices. De leur côté, « les commentateurs [francophones] traitent fréquemment le spectacle en termes d’universalisme ». Une variété de réactions qui, selon Fricker, souligne à quel point il est dur d’établir un consensus sur une valeur universelle, un universel qui ne peut prendre forme que dans un contexte local. « Le fait que des observateurs provenant de contextes autres que le contexte francophone québécois trouvent certaines de ces représentations de la différence problématiques, tandis que ce n’est pratiquement jamais le cas des critiques québécois francophones, souligne la présence de codes et d’attentes spécifiques à la culture québécoise quant à la représentation de la différence. »

Jour de la marmotte ? Dans les protestations entourant SLĀV, surgies durant la dernière quinzaine, certains ont cru voir un fossé entre francophones et anglophones ; entre les chroniques de La Presseet celles de The Gazette ; entre le « Wake Up Quebec, and listen » émis sur Twitter par Win Butler, chanteur d’Arcade Fire, et la lecture de censure qu’a adoptée Robert Lepage lui-même.

Multiculturalisme

Pour le sociologue Joseph Yvon Thériault, le mouvement postcolonial, en raison de son origine même (voir encadré), est marqué par le milieu anglophone. « On peut dire ça aussi de la politique de la reconnaissance du multiculturalisme. Ce sont les pays anglophones qui l’ont inscrit dans leur politique », estime le professeur à l’UQAM.

Simon Brault, directeur général du Conseil des arts du Canada (CAC), admet avoir remarqué une intégration différente de questions d’appropriation culturelle chez les anglophones et les francophones. « J’ai un point de vue personnel, qui n’engage pas le CAC, issu de mes 32 ans [comme directeur] à l’École nationale de théâtre. Au Québec, dans les années 1960, on a développé avec Michel Tremblay et consorts l’idée que l’affirmation identitaire francophone passait par l’art. Et particulièrement par le théâtre. Ça s’est développé dans les années 1970 et 1980, jusqu’à penser que cette vision était universaliste et humaniste ; que la culture québécoise en est une d’affirmation, qui a permis à une nation de surmonter son statut d’opprimée. Ça s’est peut-être fait aux dépens d’enjeux des autres minorités — les autochtones, par exemple. »

Comme s’il était difficile de se voir comme colonisé et colonisateur en même temps, opprimé et oppresseur. Pour M. Brault, il y a un « choc aussi parce que M. Lepage est un immense artiste, et qu’on croit alors qu’il est inconcevable qu’on puisse questionner son travail du point de vue de l’identité. »

Au contraire, Philip S. S. Howard, professeur à l’Université McGill, ne voit pas la pertinence de considérer la différence linguistique, un angle qu’il estime même être un piège. « Ça omet le fait que les manifestants, dans le cas de SLĀV, étaient autant anglophones que francophones, et des Québécois de longue date, et que certains leaders de ce mouvement étaient des francophones — Marilou Craft, Émilie Nicolas, Ali Ndiaye, etc. À moins qu’on ne considère comme francophones québécois seulement des Blancs ? »

Le Québec, minorité francophone, a développé une relation particulière avec les concepts de minorité, de majorité et de pouvoir. Sean Michaels, auteur de Corps conducteurs (Alto) et journaliste musical, croit qu’on s’empêtre souvent dans « l’intention » quand on pense l’appropriation culturelle ou le racisme. « L’idée semble pouvoir s’activer seulement autour d’une intention de cruauté ou de supériorité. Mais il devient clair que le racisme, comme le sexisme, perdure quelles que soient les intentions, car certaines structures de pouvoir sont équivalentes ou plus fortes même que les intentions et volontés individuelles. Même quelqu’un qui veut bien faire, ou “rendre hommage”, il peut en blesser un autre en posant son geste. »

« Si l’intention est d’honorer l’histoire de l’autre, de rendre hommage, poursuit M. Howard précisément à propos de SLĀV, et que l’autre te dit “Non, ça n’honore pas mon histoire”, c’est le signal, il me semble, qu’il faut écouter. Pas s’ancrer dans sa position. »

Source: L’appropriation culturelle, entre deux miroirs

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Millions denied citizenship due to ideas of national, ethnic or racial ‘purity’: UN rights expert

2018/07/07 Leave a comment

Good statement, even if the HRC is fundamentally dysfunctional:

E. Tendayi Achiume, Special Rapporteur on racism, focused on the issue of ethno-nationalism in her first report to the Human Rights Council in Geneva, whose current session ends on Friday.

In it, she highlighted the plight of millions of stateless people worldwide—often members of minority groups—who are victims of long-standing discrimination which sees them as “foreign”, even though they have been resident in a country for generations or even centuries.

Meanwhile, several countries continue to enforce “patriarchal laws” which make it impossible for women to pass down citizenship status to their children or foreign-born spouse.

In some cases, women are even stripped of their nationality upon marrying a foreigner and cannot regain it if the marriage ends.

“This is gender-based discrimination often deployed by States to preserve notions of national, ethnic and racial ‘purity,’” she said.

Ms. Achiume believes prejudice rooted in ethno-nationalism is behind racial discrimination, whether in citizenship or immigration laws.

She recalled that in the past, European colonial powers used the ideology to exclude local populations within colonies from gaining citizenship, while Jews and Roma were targeted on the same grounds, in the 19th and 20th centuries.

Today, she said, migrants are the target of political hate speech and intolerance, again often under the pretext of ethnic purity and religious, cultural or linguistic preservation.

“Countries that have long celebrated immigration as central to their national identity have taken steps to vilify and undermine immigration, with a disproportionate effect on certain racial, religious and national groups,” Ms. Achiume pointed out.

“Islamophobic or anti-Semitic ethno-nationalism undermines the rights of Muslims and Jews irrespective of citizenship status…the case of the Rohingya Muslims offers a chilling example.”

The Rohingya are a mostly Muslim minority in Myanmar, which is a predominantly Buddhist nation.

Though resident there for centuries, Ms. Achiume said many Rohingya have been rendered stateless following a 1982 nationality law that discriminates on the basis of ethnicity.

Waves of violence and discrimination have driven scores of Rohingya to neighbouring Bangladesh. More than 700,000 have arrived in the past year alone in the wake of a violent military crackdown that began in late August.

Source: Millions denied citizenship due to ideas of national, ethnic or racial ‘purity’: UN rights expert

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Germany to fight anti-Semitism in schools with new team

2018/07/07 Leave a comment

Hard to know how effective this approach will be in terms of reach and results but important recognition of a problem, with hopefully follow-up on its effectiveness:

The German government plans to send 170 anti-bullying experts into schools after the summer break to tackle anti-Semitism among children.

“Anti-Semitism in schools is a big problem,” Families Minister Franziska Giffey said.

Last month Germans were shocked by the case of a boy aged 15 taunted by anti-Semitic bullies at the John F Kennedy School in a well-off area of Berlin.

Germany remains haunted by the Nazis’ mass murder of Jews in 1933-1945.

Ms Giffey, a centre-left Social Democrat (SPD) politician, said teachers needed more support to combat anti-Semitism, as the problem went beyond the classroom, involving parents and society at large.

“So in the coming school year, as a first step, we will send 170 anti-bullying experts into selected schools in Germany, funded by the federal authorities,” she told the daily Rheinische Post.

It remains unclear if the Jewish boy bullied at the John F Kennedy School will return there after the summer, the Berliner Morgenpost daily reports (in German). The bilingual school in Zehlendorf teaches German and American children.

Reports say one bully blew e-cigarette smoke in the boy’s face, saying “that should remind you of your forefathers” – a sarcastic reference to the Holocaust.

Bullies also reportedly drew swastikas on post-it notes and stuck them on the boy’s back.

Before 1989, Germany’s Jewish minority numbered below 30,000. But an influx of Jews, mainly from the former Soviet Union, has raised the number to more than 200,000.

How bad is anti-Semitism in Germany?

Berlin’s Anti-Semitism Research and Information Office (RIAS) says anti-Semitism is expressed on various levels, and not only by neo-Nazis, or by Muslim extremists who hate Israel.

“There is overall a worrying development of anti-Semitism becoming more socially acceptable. It has grown over the last couple of years and many cases go unreported,” researcher Alexander Rasumny at RIAS told the BBC.

RIAS documented 947 anti-Semitic incidents in 2017, including 18 physical attacks, compared with 590 in 2016. The watchdog’s annual report (in German) said the increase was partly a result of more Germans reporting such incidents to RIAS, having learnt of its work.

In an interview (in German) with the daily Der Tagesspiegel, the German government’s new anti-Semitism tsar, Felix Klein, spoke of “a brutalised climate now, in which more people feel emboldened to say anti-Semitic things on the internet and in the street”. “Previously that was unthinkable, but the threshold has dropped.”

What other incidents have hit the headlines?

In April two young men wearing traditional Jewish skullcaps (kippahs) were assaulted in Berlin. The attacker, a 19-year-old migrant from Syria, was filmed shouting anti-Semitic abuse.

Later Josef Schuster, president of the Central Council of Jews in Germany, advised Jews to avoid wearing kippahs. But in solidarity, thousands of Berliners wore kippahs on 29 April, declared an “action day” against anti-Semitism.

Two German rappers, Kollegah and Farid Bang, were investigated recently over their gangsta rap lyrics which referred insultingly to Auschwitz victims and the Holocaust.

They were not prosecuted, but were taken on an educational visit to Auschwitz, where the Nazis murdered an estimated 1.1m Jews during World War Two.

Rhetoric from the far-right Alternative for Germany (AfD) has fuelled concern about anti-Semitism. An AfD leader, Björn Höcke, drew strong criticism after he condemned Berlin’s Holocaust memorial.

Why this focus now on schools?

Mr Schuster says schools must take anti-Semitism seriously and not sweep it under the carpet.

“Such incidents happen in all types of school and all over Germany,” he warned.

One boy subjected to anti-Semitic taunts at a Berlin school was given a separate room to use during breaks, as well as a separate entrance, RIAS reported.

Another Jewish boy was removed from a school by his parents after a gang had tormented him for months and threatened him with a realistic-looking toy pistol.

Mr Rasumny told the BBC that anti-bullying action had to involve awareness training for teachers, because “they don’t always recognise current forms of anti-Semitism, or know when and how they should intervene”.

There have been cases of anti-Semitism even among kindergarten children.

There is much under-reporting of incidents in schools, Mr Rasumny said. “There is pressure to conform to the rules, not to be different, and often kids report bullying only if they can’t stand it any more,” he said.

In one case, he said, a Jewish music teacher had left a school after being told by a pupil there that “God wants Jews to die”. It emerged that another teacher had said something similar to the child’s mother.

German schools should teach children about Jewish history and culture as a whole, Mr Rasumny said, in order to tackle anti-Semitism. “It’s very important to educate about the Holocaust, but German Jewish history did not just start in 1933 and end in 1945,” he said.

Source: Germany to fight anti-Semitism in schools with new team

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