Two MPs are locked in a Twitter brawl over race and identity. Time to talk? | CBC News

Couldn’t agree more with Aaron Wherry (have argued this earlier myself: Maxime Bernier rejects Liberal MP’s apology over ‘check your privilege’ Twitter row):

For months now, two MPs — Liberal Celina Caesar-Chavannes and Conservative Maxime Bernier — have been locked in a very public Twitter battle over identity politics.

Liberal MP Greg Fergus thinks they should actually talk to each other. Face to face.

“It sounds really personal now. And they do work about five metres away from each other,” Fergus said in an interview earlier this week.

An actual conversation might not resolve their dispute. It probably wouldn’t do much to achieve social justice, or to settle the thorny questions about race, culture and identity the two MPs been hashing out in increments of 280 characters or less. But it probably wouldn’t hurt.

On Saturday, Bernier tweeted that Caesar-Chavannes, the Liberal MP for Whitby, believes “the world revolves around” her “skin colour.” That was in response to Caesar-Chavannes chiding him in an interview with the Globe and Mail.

Their mutual animus dates to March, when Bernier criticized the Liberal government’s promotion of funding for “racialized Canadians” and said he thought the goal of anti-racism policy was to create a “colour-blind” society.

Caesar-Chavannes fired back, suggesting Bernier “do some research … as to why stating colour blindness as a defence actually contributes to racism.”

“Please check your privilege and be quiet,” she added — provoking Bernier to invoke “free speech.”

Caesar-Chavannes subsequently apologized and suggested that they get together to chat. Bernier dismissed the idea.

Bernier rejects Liberal MP’s apology over identity politics flareup on Twitter
“We should certainly do everything possible to redress injustices and give everyone equal opportunities to flourish. And we should recognize that Canada is big enough to contain many identities. As a francophone Quebecer, I can understand this,” he wrote.

“But that doesn’t mean the gov’t officially defining us on the basis of ‘intersectional race, gender and sexual identities’ and granting different rights and privileges accordingly. This only creates more division and injustice and will balkanise our society.”

The Jordan Peterson factor

It’s not clear which “rights” and “privileges” Bernier thinks are being granted in this instance. But he is correct to note that, as a francophone Quebecer, he has some special insight into this topic.

As a minister in Stephen Harper’s cabinet, he supported a motion declaring that “the Quebecois form a nation within a united Canada.” In 2015, he supported an NDP proposal that required officers of Parliament to be bilingual.

But this also is not the first time Bernier has recoiled from an attempt by the Liberal government to deal with a matter of social justice.

As a candidate for the Conservative leadership in 2017, he recanted his previous support for Bill C-16, which extended existing anti-discrimination protections to cover “gender identity” and “gender expression.”

Bernier said Jordan Peterson — the University of Toronto professor lionized by many on the political right as a courageous campaigner against the excesses of identity politics — had convinced him that C-16 would infringe on the right to free speech.

Asked by the Toronto Sun in March to comment on the latest Liberal budget — which made extensive use of gender-based analysis — Peterson lamented the Trudeau government’s approach.

“I think the identity politics is absolutely catastrophic … We will see a rise in racial tension and tension between the genders as a consequence of this,” he said. “It’s already happening. We’re introducing problems into a country.”

It’s not clear if Bernier objects to what the Liberal government is doing — or just to the words it uses to describe what it is doing.

But identity politics — focusing on the concerns and challenges faced by specific groups within the larger society — has also been critiqued by the American left in the wake of Donald Trump’s election — the theory being that the Democratic party has alienated white voters in explicitly addressing the particular interests of non-white voters.

For that matter, Prime Minister Justin Trudeau referenced identity politics himself when he encouraged students at New York University to avoid falling into political or social tribalism.

Fergus’s call for a conversation has something in common with both the American critique and Trudeau’s call to voters to bridge the gap between political solitudes.

An ‘inclusive’ fight against injustice

“As we’re dealing with this issue … you have to make sure that you do it in a way that’s very inclusive,” Fergus said. “That people feel that they’re a part of the solution. The last thing I want people to do is to feel as if I’m pointing the finger at them saying that they are not part of the solution or that they’re part of the problem.”

That approach has its limits. (Some people actually are part of the problem.)

But people of goodwill who find themselves in such conversations might feel as if they are being personally accused. So it’s tempting to think that an actual, in-person conversation might do what an exchange of tweets cannot.

Maybe Bernier and Caesar-Chavannes can never convince each other. But for those calling for change — among them the representatives of a Liberal government that continues to push on issues like gender equality, diversity and systemic racism — there’s something to be said for bringing as many people along with you as possible.

“If you’re part of the groups that have been discriminated against systemically over time, how would you feel? You would want these issues to be dealt with because it’s been going on for such a long time and there’s nothing more frustrating than to feel that the cards are stacked against you,” Fergus said.

“But it’s also very important for people who are not part of those groups to understand what that feeling is like …

“We have to figure out a way to get along and understand each other. That’s going to be an imperfect and messy process, but we need to talk. And if people are uncomfortable with me talking about it, I want to know why they are really uncomfortable with it and let’s have that conversation.”

Dealing with a problem is better than pretending it doesn’t exist. Talking is better than not talking — even if Bernier feels Liberals are sowing division, and progressives conclude that achieving a just society is more important than his feelings.

via Two MPs are locked in a Twitter brawl over race and identity. Time to talk? | CBC News

ICYMI: Doug Ford, Jagmeet Singh and the myth of the ‘ethnic vote’

Good long read and analysis (good selection of interviewees):

During the second debate of the Ontario election in Parry Sound, Ont., Doug Ford shared some thoughts about immigration. “I’m taking care of our own first,” the leader of the Progressive Conservatives said, in response to a question about bringing newcomers to the province’s north.

Back in the Toronto area hours later, and facing criticism, he took a different tack. “We take care of new Canadians,” Ford said. “We take care of immigrants coming to this country. They call me personally on my phone.”

The PC leader’s insistence on his love for immigrants and on theirs for him fits closer to the story that’s commonly told about the Ford family’s electoral success in Toronto: Paragons of retail politics who picked up their phones and didn’t hesitate to use their municipal authority to fill in a pothole if a constituent requested it.

The support that reputation fuelled, particularly among visible minority voters, was supposed to help Doug Ford drive right into the premier’s office at Queen’s Park.

The ring of ridings around the city of Toronto—the suburban and exurban 905 where visible minorities are a plurality or majority of the population—has become the place where governments are formed or defeated. The Liberals swept the region in 2015, the Conservatives four years before, and the narrative was reinforced: The ethnic vote decides elections.

But “this assumption around the monolithic [block] only works if every racialized person voted the exact same way,” says Brittany Andrew-Amofah, a senior analyst at the Broadbent Institute, a left-leaning think tank. “And there’s no evidence pointing to that.”

Indeed, the evidence points to something different: Immigrants and visible minorities are politically diverse, their partisan leanings are unremarkable, and they often just vote the same way as everyone else. (Though “racialized” is a better way to describe these communities, “visible minority” is the more commonly used term in research).

And those findings have serious implications for Doug Ford as well as federal NDP leader Jagmeet Singh—both of whom have been cast as potential beneficiaries of outsized support from those communities.

***

New Canadians have voted Liberal since the elder Trudeau opened the door to them in the 1970s, the conventional wisdom goes.

And those from outside Europe and the U.S. are “more likely than other Canadians to favour the Liberal Party of Canada at the federal level,” says Stephen White, an assistant professor in the department of political science at Carleton University. There have been exceptional elections, such as Stephen Harper’s Conservative majority in 2011 and Brian Mulroney’s 1984 win, in which the party has seen a significant drop in support among such new Canadians. The Liberals lost voters of all backgrounds in those campaigns, however, and immigrants were still more likely to back them than the domestically-born.

But there are reasons to downplay the importance of new Canadians’ partisan preferences. For one thing, Quebec accounts for “the entirety of the Liberal advantage among immigrants,” says Chris Cochrane, an associate professor at the University of Toronto Scarborough. (Canadian-born voters tend to favour the Bloc Québécois and, in more recent elections, the NDP).

The voting gap between visible minority and white voters is similarly “incredibly small” according to Cochrane. The Liberals do “somewhat better’ among visible minority immigrants, while the Conservatives have an opposite but smaller advantage among non-visible minority immigrants.

Much was made during the Conservative term in government of the party’s efforts to reach immigrant and visible minority voters, spearheaded by Jason Kenney, who held the multiculturalism and immigration portfolios for many years. And pollster Darrell Bricker and journalist John Ibbitson’s 2013 book The Big Shift posited a long-lasting alignment between the Tories and new Canadians, increasingly coming from countries like India and China bearing more conservative views than the domestically-born population.

But just how successful the Tory strategy was, and the magnitude of any rightward shift, might bear a second look. “Is there evidence that the outreach was associated an increased gain in support among immigrants than among non-immigrants? The answer, on average, is no,” Cochrane says. In 2015 election, the Liberals won 29 “majority-minority” ridings; the Conservatives won two.

Among individual communities, the Conservatives do appear to have had some success. Jewish Canadians—not a visible minority, but a group Cochrane studies—did shift towards the Tories, and East Asian voters have also moved in their direction over the course of the last few elections.

But the party has done less well among South Asian Canadians than the Liberals, despite Kenney and prime minister Stephen Harper’s much-photographed visits to Sikh gurudwaras and Hindu temples. Zoom out, and the partisan leanings of particular communities appear small, and contradictory in aggregate.

Demographic voting trends within immigrant communities are also unremarkable. “The age and gender differences … don’t follow any different pattern than we would see in the Canadian-born population,” says White: Men and older voters are more likely to vote Conservative.

In terms of visible minorities, the numbers suggests that differences in values and voting behaviour are “at least as significant” within and between communities as they are in comparison to white Canadians, Cochrane suggests. And that’s supported by the anecdata.

“If you’re a Chinese Canadian, does that give you any real kind of connection with a Canadian who’s immigrated from North Africa?” he asks. Elsewhere, Andrew-Amofah points out that the Black community is extremely diverse, in terms of language, region of immigration and religion. “Being Black is not a monolith,” she says.

And while ethnicity likely factors into how visible minority people vote, “that’s not the only thing that matters,” notes Randy Besco, a postdoctoral fellow in the University of Toronto Mississauga’s political science department. “Minorities care about the economy just like everybody else.”

In particular, new immigrants are less likely to be partisan, Besco says. So campaigns and candidates in a particular election may actually matter more than for those who have been in Canada longer or who were born here.

Immigrants: We vote just like you.

***

A narrative emerged in the early days of the ongoing Ontario election, before the NDP’s sudden rise in the polls: Doug Ford and the Progressive Conservatives would be swept to power with the support of immigrant and visible minority voters.

The line of reasoning starts with Toronto’s last two mayoral elections. Results from 2010 and to a lesser degree 2014 show an inverse “T” pattern: Downtown and the areas surrounding the subway line voted for the non-Ford candidate, while the inner suburbs went for Rob Ford and Doug in successive editions.

The populations of the neighbourhoods in the latter category include more immigrants and racialized people than those in the former.

The common conclusion: Racialized folks love the Fords. The impression has been bolstered by the crowds at the brothers’ events, which are often attended by large numbers of visible minorities. One community in particular has been singled out as a supposedly counter-intuitive stronghold for the family. “There is a huge amount of focus on Black people and their relationship to [Doug] Ford,” says Andrew-Amofah.

Ford himself has claimed to have “massive support” in the Black community, and that no one other than his brother has done more in their aid. (But the PC leader’s own positions have run counter to his stated concern. At a Somali community event in Toronto in April, his call to revive the  controversial Toronto Anti-Violence Intervention Strategy drew a rebuke from an activist in the crowd.)

Andrew-Amofah points out that in northern Etobicoke, the Ford family’s traditional bastion, the single largest racialized group is South Asian. She says that the analytical lens for Ford’s skewed support in Toronto should be geography, not race. “If you look at the inner suburbs, transit is poor [and] they’ve been left out of city planning,” she observes. “So there are characteristics of what’s happening there that you can connect to populist rhetoric.”

Those neighbourhoods have higher-then-elsewhere percentages of racialized residents, because rents are cheaper than in the gentrifying city core. But there’s still a substantial white population there, and their political leanings are excluded from a narrative that has racialized people delivering the inner suburbs to Ford.

Comparisons between Ford and Donald Trump, a line of attack the Liberals in particular have favoured, have clouded rather than clarified the picture. Pundits have emphasized the differences between the two candidates, noting that the PC leader’s brand of populism is anti-establishment without being anti-immigrant or anti-minority.

But Ford doesn’t have to be those things to win. Andrew-Amofah defines populism as “creating an enemy and amplifying people’s insecurities.” The Liberals long reign in power and the premier’s low approval ratings provide a ready target.

Immigration is primarily a federal issue, not a provincial one, meaning Ford need not take a particularly strident position on it. Unlike Quebec, Ontario has not seen an influx of asylum seekers from the U.S., a potential trigger for anti-immigrant sentiment.

There is some evidence that visible minorities respond electorally when they are specifically slighted. Take the example of Muslim Canadians in federal politics. The community has historically favoured the Liberals, Cochrane says, despite being more socially conservative than average.

But the magnitude of the preference was particularly pronounced in the last election. “Even the small number of Muslim Canadians who had voted Conservative in 2011 defected from the party in 2015,” Cochrane says. While there’s no data on exactly why that happened, it’s not hard to draw a link to Tory positions like banning the niqab at citizenship ceremonies or setting up a “barbaric cultural practices” tip line. By comparison, the swing away from the party by non-Muslim visible minorities was not significantly greater than among other Canadians.

As long as Ford does not make racialized communities or new Canadians feel targeted in a similarly specific way, his populism could work in his favour. “Immigrants and minorities have lots of reasons to be anti-establishment too,” notes Besco. Or perhaps they’re just swinging the same way as everyone else. “The fact that Kathleen Wynne is very unpopular and has been in government for a very long time affects the choices of minorities just as it does white people.”

A voter survey conducted by Pollara in association with Maclean’s put support for Ford and the PCs among visible minorities respondents at 34 per cent—a large share, but slightly lower than among Ontarians overall. Though those findings are based on a small number of such respondents within the poll, they suggest racialized voters are largely following the broader provincial trend.

The specific reasons for the Fords’ popularity in suburban Toronto also matter, Besco notes. “They made a lot of phone calls,” he says, pointing to their interventions on hyperlocal issues like filling potholes and housing repairs. Those retail politics tactics won the favour of not only the people helped, but the communities around them that heard about them.

But the Fords “don’t have that reputation in other parts of the province,” Besco says. “They know vaguely who they are, but they don’t have all those years of developing a relationship.”

The provincial electoral districts in Brampton and Mississauga, just outside the Ford’s Etobicoke bastion, reflect Besco’s observation. Nine of the 11 ridings that overlay the neighbouring, rapidly-growing cities are majority-minority, based on 2016 census data. The Laurier Institute for the Study of Public Opinion and Policy (LISPOP), which produces seat projections using a weighted aggregation of polls, deemed seven of those too close to call as of May 24. One—Brampton East, where Singh’s brother Gurratan Singh is the NDP candidate—was solidly orange, two others was trending that way, while the last leaned Tory.

But a similar trend is visible even in areas with large racialized populations where the PC leader is well known. Take Scarborough, which went for the Fords in both mayoral elections, in no small part because of the brothers stances on local transit issues. All six of the ridings in the former city are majority-minority, and the LISPOP projection judged three of them too close to call, with one leaning PC and two NDP.

By contrast, the bedroom communities around Toronto and most of the rest of southern Ontario outside were painted PC blue on LISPOP’s map.

None of the 17 seats in Scarborough, Brampton and Mississauga were sure PC pickups, regardless of Ford’s personal popularity among the residents—federally, the Liberals won every single one in 2015, most by significant margins, as did the provincial party in these same areas in 2014. But the early indicators in these majority-minority ridings do call into question the narrative that a groundswell among racialized people is set to propel Ford to the premier’s office.

***

Jagmeet Singh is the first person of colour to lead a major federal party in Canada. That fact initially had many pundits talking up the NDP’s prospects among visible minority voters, particularly in the suburban ridings of the 905 and in ethnically diverse urban areas across the country.

 The party itself has not shied away from that narrative. “The NDP has to become, and with [Singh] now as leader, is going to become the party for a lot of racialized folks,” said Nader Mohamed, the party’s digital director and a transplant from the new leader’s campaign and Queen’s Park team, in a December interview. “I think [the NDP] represent all the equity-seeking groups far more genuinely than the Liberal Party does.”

But there’s no guarantee that racialized voters will feel the same way come election time. Take Brampton and Mississauga. During the 2015 election, Singh, then an Ontario MPP, campaigned heavily in the Peel region for the federal party, and predicted that the “same communities that went en masse to the Conservatives” would pick another party this time around. They did, only it was the Liberals, who took the full set of seats. The best the NDP managed was a close third place in one riding.

Racialized voters are more likely to support racialized candidates, according to experimental research conducted by Besco. “The strongest effects are for your own ethnic group … but you also find cross-ethnic effects,” he says. For example, “Chinese voters are more likely to support South Asian candidates than white [ones], and vice-versa.”

Candidate recruitment is a priority for Singh, Mohamed said. The party wants to reflect “the real mosaic of Canada,” he said, highlighting young and racialized people in particular.

But parties already implicitly acknowledge the need to run racialized representatives in such seats. Twenty of the 33 candidates put forward by the three major parties in Brampton and Mississauga in 2015 were South Asian, including nine winning Liberals; the community is the largest minority in every one of those ridings. The two Mississauga ridings that elected white MPs were the only ones that are not majority-minority.

Across the country, just under half the visible minority candidates that the Liberals, Conservatives and NDP fielded were in what at the time of the election were 33 majority-minority ridings according to an analysis by former bureaucrat and immigration commentator Andrew Griffith. (There are now 41, based on the 2016 census). That kind of packing—there are 338 seats in the House of Commons—suggests that parties recognize the electoral importance of community associations, even if there’s clearly progress to be made on running racialized nominees elsewhere.

The change in Singh’s title between then and now could help sway electors in these and similar ridings the NDP’s way, however. Generally, “party leader effects are bigger than local candidate effects,” Besco says.

Parallels between Singh and Barack Obama are imperfect at best, but made necessary by the shortage of racialized people in high offices in comparable countries. Historically high turnout rates among Black, Hispanic and Asian voters were key to the U.S. president’s 2008 victory, and voting among the former rose even further four years later.

But in Canada, immigrants—an overlapping but not identical comparison group, of course—are actually engaged in politics at higher levels than those born in the country, White notes. “I don’t see any evidence that there’s a large untapped voting bloc of immigrants who don’t vote right now … who will suddenly be mobilized,” he says.

And while the NDP could see some uptick in support within racialized communities as a result of making Singh the country’s first party leader of colour, the magnitude and sustainability of that backing depends on how he chooses to use that fact. “If he can connect policies to the experience of racialized voters he has an easier sell, by virtue of lived experience” and the credibility provided by his prior social justice work, Andrew-Amofah says.

The Liberals won a swathe of ridings with large racialized populations in 2015. But they also won big in electoral districts with overwhelmingly white populations. It’s understandable that people have focused on the first fact, and on the Conservatives ethnic outreach efforts before that.

But the evidence suggests what’s going on is more complicated than a monolithic block swinging from one party to another, and that the prospects of politicians like Singh and Ford among racialized people will be determined by a variety of factors, including but certainly not limited to ethnicity.

via Doug Ford, Jagmeet Singh and the myth of the ‘ethnic vote’ – Macleans.ca

Travel break

Will restart posting early June.

Social Change is the Art of Persuasion

Good commentary and overall approach that should work with most people – start with probing and engaging rather than labeling:

I recently gave a commencement address at a college in rural Ohio. My driver from the airport was a kindly white man who had spent most of his career teaching high school chemistry in West Virginia and retired in Northeast Ohio because the culture felt similar but the economy was better.

Over the course of the hour-long drive he:

  • spoke about the opioid crisis that had afflicted his friends’ children;
  • expressed appreciation for the steady stream of cultural activities that the college (speakers, concerts) provided;
  • invited me to stay at his house when nobody answered the doorbell at the local inn (it was almost midnight by the time we arrived, I think the innkeeper was dozing);
  • decried the racism of some of the townsfolk;
  • leveled criticism at Sean Hannity for being a fear-monger;
  • leveled criticism at Donald Trump for being, well, Donald Trump;
  • used the word ‘Negroid’ in conversation with me;
  • praised Barack Obama;
  • asked (without overt mal-intent) if I thought Hispanics were poised to take over the country;
  • asked (also without overt mal-intent) if I believed Islam was compatible with America.

How should we characterize this man? Generous? Racist? Inquisitive? Neighborly? Of the past, not the future?

Should I have called out the racist things he said (there is more than one item on that list)? Should I have asked the senior administrators of the college to fire him for making me uncomfortable (he hadn’t, really, but I can certainly see how his conversation would have been hurtful to others)?

I believe the great writer Zadie Smith had precisely such a man in mind when she wrote in the New York Review of Books “… individual citizens are internally plural: they have within them the full range of behavioral possibilities. They are like complex musical scores from which certain melodies can be teased out and others ignored or suppressed, depending, at least in part, on who is doing the conducting.”

For one who believes in a multicultural vision of America, I believe the best way to understand and approach such a man is to engage in persuasion. Social change is the art of persuasion. And the central tool of persuasion is language.

My favorite line in all of hip hop is this one from Yasiin Bey (formerly Mos Def) “Speech is my hammer bang the world into shape

Now let it fall … (Huhh)”

So what type of speech is most likely to persuade this man, to tease out the melodies in him that are in tune with the coming majority-minority America?

Shall I tell him of his white privilege? Shall I inform him that systems that once worked in his favor (systems which were invisible to him, but not to others) for so long are being questioned, challenged, and sometimes dismantled outright?

Or shall I take a different approach? Shall I talk to him of George Washington and Jane Addams and Dr. King and say that they were dreamers and builders of a nation where both he and I could thrive?

And as I quote Washington and Addams and King to this man, shouldn’t I realize that such people were proudly willing to speak with people with whom they disagreed. As Jane Addams wrote, “We know instinctively that if we grow contemptuous of our fellows and consciously limit our intercourse to certain kinds of people whom we have previously decided to respect, we not only tremendously circumscribe our range of life, but limit the scope of our ethics.”

Which language – the multiculturalism that speaks principally of white privilege and systems of oppression, or the multiculturalism that speaks optimistically of American inclusiveness and welcome – is a more useful tool to bang the world into shape?

Source: Social Change is the Art of Persuasion

Canada’s new ‘dark chapter’: So many national apologies for past injustice, they’ve become insincere

An overly cynical take on apologies and recognition by the academic Angie Wong of York. They are meaningful to many in the affected communities and the use of the same or similar language does not necessarily diminish their impact. And in all cases, this was driven by pressure from the communities themselves, as was the Historical Recognition Program under the Harper government:

In their 2007 book How To Be A Canadian (Even If You Already Are One), the humourists Ian and Will Ferguson suggested there are 12 versions of the Canadian “sorry.”

They are: simple, essential, occupational, subservient, aristocratic, demonstrative, libidinous, ostentatious, mythical, unrepentant, sympathetic and authentic.

But according to research presented at the Congress of the Humanities and Social Sciences in Regina, there is another kind of Canadian apology that is becoming both a “spectacle” and a “trend,” and there is nothing funny about it at all.

This is the national apology, delivered in sombre tones by the Prime Minister, as the rest of the House of Commons nods along in communal contrition for some historical outrage.

Each one by itself – whether it is the apology for residential schools, the Chinese head tax, or the refusal to let the Komagata Maru dock in Vancouver — can be seen as a unique moment of reconciliation, decades in the making. But when they are taken together, and compared using theories of rhetorical discourse analysis, some worrying patterns emerge.

Most obviously, they often repeat the same language and phraseology, especially the overworked literary cliché about a “dark chapter” in Canada’s history, according to Angie Wong, a PhD candidate at York University in Toronto.

The effect is not only that these apologies come across as ambiguous and suspicious, but that they are creating what Wong calls “a new cultural dynamic of apologism in Canadian politics.”

“I see this as a long trend of political scramble or crisis management,” said Wong in an interview. These national apologies are one of many political tactics that reinforce Canada’s 20th century turn toward being more “convivial,” “hospitable,” and “benevolent” towards marginalized groups, as compared to its colonial past.

In the case of the Chinese head tax — a racist and exclusionary law that penalized newcomers from China, for which Stephen Harper apologized in 2006 – Wong relates it to the new sense of alliance between China and the West as result of China’s victory over Japan in the Second World War.

It was not the first time old grievances from that war were dredged up for modern political atonement. Brian Mulroney, for example, apologized in 1988 for the wartime internment of Japanese Canadians. But something had changed with the Chinese head tax apology. It “appeared to ignite a larger trend of state apologies extended to other once-marginalized Canadians,” Wong said. Before long, the government was apologizing for relocating Inuit, discriminating against gays in the civil service, and entertaining requests for more apologies, such as the forthcoming one to the Jewish community for refusing to accept the refugees on the St. Louis ocean liner in 1939.

“In other words, the issuing of apology for historical injustice symbolically became vital to the political performances that welcomed certain marginalized peoples into the body politic, while simultaneously relegating the actions and policies of the state to a distant past,” she writes in a paper to be presented at the Congress.

“Since the early 2000s, Canada has fallen into a trend of performing national apologies to historically oppressed groups and peoples, including Indigenous and First Nations peoples, the Chinese and South Asians,” she writes. “In the liberal push for political correctness and in the challenges that social justice cultural workers continue pose to the Canadian government regarding redress, reparations, and belonging, national apologies are increasingly ambiguous and suspicious in their purpose.”

The effect of this self-serving performance of penance is to “inauthentically absolve the state for historical injustice.”

The source of that inauthenticity is not that the apologizers do not mean it. Rather, it comes from the pose the government takes by apologizing for things the current office holders did not do, with the presumption that these injustices are no longer happening. The message seems to be that the time has come to at least forgive the long dead offenders, if not forget their crimes and the lingering effects. Harper, for example, called the Chinese head tax “a product of a profoundly different time.”

“It’s a little bit problematic because if we’re thinking about asking for authentic or genuine gestures of forgiveness, then we need to think about how to relate these apologies so that they speak to the people who are essentially giving forgiveness,” Wong said. “But in the reproduction of this phraseology of “this has been a dark chapter in Canadian history,” it kind of reads to me that they’re a regurgitation, or at least a reproduction process that puts all of these historical injustices in the same realm of recognition or acknowledgment, which is that they are things that happened in the past, there is no contemporary or current present continuation of these injustices.”

Source: Canada’s new ‘dark chapter’: So many national apologies for past injustice, they’ve become insincere

What Islamophobic Politicians Can Learn From Mormons @NYTOpinion

Valid points regarding how previous experiences of discrimination can shape current attitudes for some groups:

Last month, the Supreme Court heard oral arguments on President Trump’s travel ban, popularly known as the “Muslim ban” because of his statements, like one in 2015 calling for “a total and complete shutdown of Muslims entering the United States.”

But Mr. Trump is far from the only Republican willing to discriminate against Muslims. BuzzFeed News reported in April that since 2015, Republican officials in 49 states have publicly attacked Islam, some even questioning its legitimacy as a religion.

The only exception? Utah. In that state, where a majority of residents is Mormon, members of the Church of Jesus Christ of Latter-day Saints, elected officials seem to have a deep understanding that an attack on the religious freedom of one group is an attack on the religious freedom of everyone. The rest of the nation should follow their example.

Utah’s politicians stand out against many of those whose statements BuzzFeed News chronicled, like an Oklahoma state representative named John Bennett, who in 2014 called Islam “a cancer,” and last year met with Muslim constituents only after they filled out questionnaires asking whether they beat their wives. A Nebraska state senator, Bill Kintner, proposed that Muslims be required to eat pork if they wished to enter the United States. A state senator in Rhode Island, Elaine Morgan, wrote that “Muslim religion and philosophy is to murder, rape and decapitate anyone who is a non-Muslim” and recommended that Syrian refugees be housed in camps. She later said she was referring only to “fanatical/extremist” Muslims.

In January, Neal Tapio, a South Dakota state senator who is running for the United States House, questioned whether the First Amendment applies to Muslims, asking, “Does our Constitution offer protections and rights to a person who believes in the full implementation of Islamic law, as practiced by 14 Islamic countries” and millions of Muslims “who believe in the deadly political ideology that believes you should be killed for leaving Islam?”

Representative Bennett, the lawmaker who required Muslim constituents to answer questionnaires on whether they beat their wives, said in 2014, “Islam is not even a religion; it is a social, political system that uses a deity to advance its agenda of global conquest.”

Jody Hice, a 2014 Republican congressional candidate from Georgia, questioned the compatibility of Islam with the American Constitution and wrote in 2012 that “Islam would not qualify for First Amendment protection since it’s a geopolitical system.”

And yet, in Utah — one of the most crimson-red states in the Union — such rhetoric is conspicuously absent.

“I’d be the first to stand up for their rights,” said Utah’s senior senator, Orrin Hatch, in 2010 amid the controversy surrounding the construction of an Islamic community center close to ground zero in New York City. He called Islam “a great religion.”

Utah’s other Republican senator, Mike Lee, said he did not vote for Donald Trump in part because he saw the travel ban as a “religious test.” In explaining why many in Utah opposed the ban, Utah’s Republican governor, Gary Herbert, observed, “We had Rutherford B. Hayes in 1879 issue an envoy to Europe saying in essence, ‘Don’t send those Mormon immigrants to America anymore.’”

Pointing to this history of Mormon persecution, in 2017, a group of scholars with expertise in Mormon history filed an amicus brief in the United States Court of Appeals for the Ninth Circuit opposing the ban. They drew a comparison between the government’s current posture toward Muslims and the government’s 19th-century treatment of Mormons. “This court should ensure that history does not repeat itself,” they wrote.

Mormon politicians seem to understand better than many of their fellow Republicans that if another’s freedom of faith is under attack, so, too, is their own. Perhaps this has to do with the church’s 11th Article of Faith, which states, “We claim the privilege of worshiping Almighty God according to the dictates of our own conscience, and allow all men the same privilege, let them worship how, where or what they may.”

Their interest in the rights of people of other faiths has also been traced to the views of the Mormon founder Joseph Smith, who put it this way: “If it has been demonstrated that I have been willing to die for a Mormon, I am bold to declare before Heaven that I am just as ready to die in defending the rights of a Presbyterian, a Baptist or a good man of any denomination.”

Mormons know too well what it means to be singled out for persecution, and to have one’s faith maligned as a threat to America. But it shouldn’t require that experience to understand that religious freedom for some is really religious freedom for none.

via Opinion | What Islamophobic Politicians Can Learn From Mormons – The New York Times

Quebec’s immigration debate out is of whack with province’s youth

Not sure how representative this survey is of all Quebec youth given limited to three CEGEPs in Montreal but nevertheless interesting and reinforces overall pattern of youth being relatively more open and comfortable with diversity:

….Lost in the political noise last week was a study released by a team of scholars working under the backing of a radicalization research group at Cégep Édouard-Montpetit.

The group surveyed close to 1,000 students at thee mostly francophone Cégeps about their attitudes toward religion, immigration and extremism.

They found that 59 per cent either agreed, or strongly agreed, with the statement that immigrants in Quebec are well-integrated. About the same number disagreed with the idea that the province should accept fewer immigrants.

Strong majorities also indicated they wouldn’t be bothered by a teacher wearing a hijab, skullcap or cross.

Seven out of 10 said they didn’t believe banning religious symbols in public would do much to counter radicalization.

Asked what their major social and political concerns were, the Cégep students prioritized the environment, inequality and economic development over immigration.

This is not to suggest that a debate about immigration is not worth having.

But the findings from this study raise the question of whether the terms of the current immigration debate are at all relevant to the generation that will have to live with its consequences.

Quebec’s politicians are spending a lot of time worrying that newcomers are not fitting in. The province’s youth have moved on to the next question: What are we going to accomplish together?

Source: Quebec’s immigration debate out is of whack with province’s youth

USA: Suicide rates for black children twice that of white children, new data show

Significant study and yet another example of racial disparities:

African-American children are taking their lives at roughly twice the rate of their white counterparts, according to a new study that shows a widening gap between the two groups.

The 2001-2015 data, published Monday in the journal JAMA Pediatrics, confirm a pattern first identified several years ago when researchers at Nationwide Children’s Hospital in Ohio found that the rate of suicides for black children ages 5 to 12 exceeded that of young whites. The results were seen in both boys and girls.

Although suicide is rare among young children, the latest findings reinforce the need for better research into the racial disparities, lead author Jeffrey Bridge said Monday. Suicide is one of the leading causes of death for older children and adolescents in the United States.

“We can’t assume any longer that suicide rates are uniformly higher in white individuals than black,” said Bridge, an epidemiologist who directs the Center for Suicide Prevention and Research at the Columbus hospital. “There is this age-related disparity, and now we have to understand the underlying reasons. . . . Most of the previous research has largely concerned white suicide. So we don’t even know if the same risk and protective factors apply to black youth.”

Historically, suicide rates in the United States have been higher for whites than blacks across all age groups. That remains the case for adolescents, ages 13 to 17, according to the new study. White teens continue to have a 50 percent higher rate of suicide than black teens.

Overall between 1999 and 2015, more than 1,300 children ages 5 to 12 took their own lives in the United States, according to the Centers for Disease Control and Prevention. Those numbers translate into an average of one child 12 or younger dying by suicide every five days. The pace has actually accelerated in recent years, CDC statistics indicate.

The researchers based their latest analysis on the CDC’s Web-based Injury Statistics Query and Reporting System, which does not include geographical or socioeconomic data.

Although the study was unable to provide a cultural context for the racial difference in suicide rates, psychiatrist Samoon Ahmad thinks a number of reasons could account for the disparity.

“To me, the 5-12 range is more related to developmental issues and the possible lack of a family network, social network and cultural activities,” said Ahamad, a clinical associate professor at the NYU School of Medicine who was not involved in the research. “And with the introduction of social media, there is more isolation with children, not as much neighborhood play. Kids are more socially in their own vacuum.”

Ahmad described this age group as “probably the most vulnerable.” Yet adults tend to think the children are somehow too young to experience such depths of despair, he noted.

“No one talks about that with them. We tend to put them in silos, and don’t discuss these things because we think it’s too traumatic,” he said. “Instead, there must be a slow and steady flow of communication.”

Previous studies have looked at some of the characteristics and circumstances surrounding children’s suicides.

In 2017, research by Bridge and colleagues found that among children, ages 5 to 11, and young adolescents, ages 12 to 14, those who took their own lives were more likely to be male, African American and dealing with stressful relationships at home or with friends. Children who had a mental health problem at the time of death were more likely than young adolescents to have been diagnosed with attention-deficit disorder or attention-deficit hyperactivity disorder.

Young adolescents who killed themselves were more likely to have had relationship problems with a boyfriend or girlfriend. They also had higher rates of depression, according to last year’s study, which was published in the journal Pediatrics.

That 2017 report found more than a third of elementary school-aged suicides involved black children compared to just 11.6 percent of early adolescent suicides.

Bridge said his motivation for delving into this issue was a suicide in a town not far from Columbus. The child was not yet 10.

“We went into the original study because suicide rates were increasing among adolescents in the United States,” Bridge said. The local death “made us think if there was a change in the suicide rate of children, and that’s what made us look into it.”

Source: Suicide rates for black children twice that of white children, new data show

Many jihadis from Germany have German citizenship: Report | DW

More on German debates and the question of citizenship revocation. As noted, more symbolic than more effective approaches:

The German government knows of more than 1,000 Islamists who have left Germany for Syria or Iraq to support terrorist organizations there, media reported on Sunday.

The figure comes from an answer given by the government to a question from the parliamentary representatives of the Left Party, according to newspapers of the Funke media group.

The government also cited security authorities as saying that more than half of those who had left Germany for such conflict zones had German passports, the newspapers said in their report.

The figure given by the government shows a further increase in the number of those traveling abroad as jihadis, but indicates that the rate of departures has slowed considerably in comparison with two years ago.

According to the report, 243 supporters of the Kurdistan Workers’ Party (PKK) and the Kurdish Democratic Union Party (PYD) have also travelled abroad to support the coalition fighting the extremist group “Islamic State” (IS). Germany classes the PKK as a terrorist organization.

Unconstitutional proposal?

Although dozens of German Islamists are in prison in Syria, Iraq and Turkey, many others, including women and children, have since returned to Germany.

The report said that during coalition negotiations between Chancellor Angela Merkel’s conservatives and the Social Democratic Party (SPD), it was agreed that returning fighters with double citizenship should have their German nationality canceled if there is evidence of their having fought for a terrorist militia.

This plan was criticized by the Left Party’s expert for domestic affairs, Ulla Jelpke, who called it “unconstitutional.” She also told the Funke group newspapers that such a move would punish Germans who had fought alongside the Kurds against IS.

Turning back jihadis

Her counterpart from the SPD, Uli Grötsch, also slammed the proposal, even though his party agreed to it in the coalition deal.

“It is more symbolic than politically useful,” he said, saying that prosecution and deradicalization were what was needed instead.

However, the domestic affairs expert of Merkel’s Christian Democrats (CDU), Armin Schuster, defended the measure, saying that a jihadi who was no longer German could be sent back at the border.

via Many jihadis from Germany have German citizenship: Report | News | DW | 20.05.2018

EU Agency Rolls Out Survey of European Jewish Reactions to Antisemitism in 13 Countries

Will be interesting to see the results. Would be also nice to have an equivalent survey with respect to Muslim citizens and residents and their experiences with racism and discrimination (FRA may have already done this):

Jewish citizens and residents of 13 European Union member states are being urged to fill out on an online survey detailing their personal experiences with antisemitism, as part of a new EU initiative to combat hatred and prejudice toward Jews.

The survey, launched earlier this month, has been organized by the EU’s Fundamental Rights Agency (FRA) in association with two UK-based institutions — the Institute for Jewish Policy Research (JPR), a think tank located in London, and the polling organization Ipsos.

A statement from the FRA said that the goal of the survey was to compile “comparable data on the experiences, perceptions and views of discrimination and hate crime victimization of persons who self-identify as Jewish on the basis of their religion, ethnicity or any other reason.”

The survey is being conducted in Austria, Belgium, Denmark, France, Germany, Hungary, Italy, Latvia, the Netherlands, Poland, Spain, Sweden and the UK. As well as completing the survey in their national languages, respondents also have the option to submit their answers in Hebrew — a reflection, perhaps, of the growing presence of Israeli émigré communities in cities like Berlin and Paris.

Judith Russell — development director of the JPR — told the French Jewish newspaper Actualité Juive that her institute had carried out a similar survey in 9 European countries in 2012, with positive results.

“The results of the 2012 study prompted the European Commission to appoint a coordinator in the fight against antisemitism, and to agree on the definition of the word ‘antisemitism’ on a European level,” Russell remarked.  “This new survey can still drive new solutions at European level.”

The survey asks respondents for their opinions about general trends in antisemitism — for example, whether they feel that there has been an increase in antisemitic statements by elected politicians — as well personal experiences of antisemitism at work or at school, or in public places. Initial results are scheduled for release in November.

Source: EU Agency Rolls Out Survey of European Jewish Reactions to Antisemitism in 13 Countries