Regan: The lazy and dangerous lie that’s taking hold

Good take from Malta that applies more broadly:

Multiculturalism has failed.

This is the constant and confident verdict of many commentators, academics, keyboard and ‘culture’ warriors and many a politician in recent years, in Malta and more broadly across Europe and beyond.

Allied to this is the assertion that very many of the problems and challenges we face from health and housing to identity and education to religion, infrastructure and immigration are the result of pursuing this ‘failed’ philosophy and strategy.

In short, ‘we’ are not responsible for society’s ills and failings, ‘they’ – most especially those who promote or pursue this multiculturalism- are. The ‘we’ and the ‘they’ are deliberately vague and are a movable feast depending on context, culture and, inevitably, politics and prejudice.

By contrast, we are rarely if ever enlightened (except by extreme far right groups) as to what the ‘alternative’ to multiculturalism is – mono-culturalism, uniculturalism, assimilation, exclusion? Instead, we get vague and unspecified assertions that ‘our culture’ and ‘way of life’ is being eroded by multiculturalism and that we need to somehow ‘return to’, ‘rediscover’ or redefine our ‘original’ or ‘untainted’ identity and culture.

And this it is assumed we can do without too much disagreement or dissent.

Routinely, the result is that we avoid dealing with the substantive issues before us, for example – overdevelopment and its associated ills, the absence of effective policies and governance, deeply embedded dishonesty and criminality and a toxic and self-defeating political culture.  ‘Multiculturalism’ has become our ‘get out of jail’ card.

Despite this supposed ‘failure’ of multiculturalism, we actually live in a Malta, a Europe and a world where every facet of life (even ethnicity, language, religion, identity, culture and more) is, by definition multicultural, embodying elements, facets and components of not just one but multiple cultures.

Malta and all things Maltese are by dint of history, geography and the experience of life over time (locally and internationally), suffused with multicultural DNA. In this sense, the story of Malta and the Maltese is a/the universal story. There is no ‘pure’, single-cultured Malta.

Inevitably (and for me, positively) the realities of a multicultured life does indeed pose challenges, some fundamental and many potentially transformative. The Maltese know this deeply as their internationalised history and culture attest.

I was born into and grew up in an Ireland that was, despite its history, prone to idealising a particular definition and interpretation of what it meant to be Irish. To be ‘really’ Irish, one was required to tick a number of selective ‘ethnic or cultural boxes’ – white, catholic, nationalist, an Irish speaker, ‘straight’, a follower of all things Gaelic, committed to a united Ireland etc.

Defining ‘Irishness’ in this manner was as much about excluding as it was about including. Needless to say we were (and are) not unique in this regard but nonetheless, this ‘Gaelic’ culture was literally beaten into us in school.

As a result, our constitution, our formal and informal institutions, laws and practices were crafted to protect and deliver this selective and rarified definition of ‘Irishness’.  Those who did not adequately tick the required boxes were forced to ‘navigate’ and ‘survive’ the dominant definition and culture often at huge personal and social cost. Our history is littered with the human and social consequences of attempting to promote one overarching and often supposed superior monoculture.

As a result, discrimination became widespread, even if routinely unspoken. It existed in employment, in religion, in gender, sex and marriage, in sport, in education and, most deplorably and cruelly, in healthcare and the institutional ‘care’ of children.

As I grew older, travelled in Europe, studied in Canada and Australia and eventually worked in various countries in Africa, I realised that having more than one established culture is vital for the well-being and the prospering of any society.

Slow learner that I am, I eventually came to realise that culture has no overarching or co-ordinating authority nor should it. Culture is never static or settled, it ebbs and flows in the superstructure and the substructure of any society. It displays and speaks with many voices and very rarely with just one. Culture is, by definition, complex and contradictory with multiple layers of ambiguity or ‘fuzziness’.

Ultimately, culture is a porous world of ideas and experiences, one that is constantly open and interactive with other worlds. As such, cultures benefit from external exposure and from ongoing engagement with different ways of living, thinking, defining value and satisfying individual and social needs.

Valuing and embracing multiculturalism need not imply or indicate a dismissal or diminution of one’s own culture, community, identity or heritage. Rather it signifies a deep appreciation of it including recognition of its limitations and failings.

At the core of multiculturalism lies a series of common values or aspirations based around the principles of human dignity and rights, for example, those of respect for self and for others, the mutual need for equality of opportunity, freedom of cultural expression and respect for conscience and for diversity.

Blaming Malta’s current ills (especially those associated with our chosen model of growth without development) on multiculturalism is lazy and mistaken. It is also dangerous as the history of so many other countries (my own included) attests. It is indeed time to address Malta’s existential problems but not by pointing the finger at multicultural others but pointedly at ourselves and our choices.

Source: The lazy and dangerous lie that’s taking hold

Le bureau du ministre Marc Miller vandalisé, symptôme des problèmes de sécurité des élus

Hate crime:

Les gestes de vandalisme revendiqués par des militants pro-Palestine jeudi au bureau du ministre fédéral de l’Immigration témoignent de l’urgence de renforcer les mesures de sécurité autour des politiciens, selon un expert consulté par Le Devoir.

Le ministre Marc Miller a confié qu’il ne s’agissait pas d’un événement isolé. Son équipe et lui, ainsi que leur bureau montréalais, sont presque chaque jour la cible d’insultes ou de saccage. « Depuis des mois, mon bureau de comté est quotidiennement menacé. Nous avons fait de notre mieux pour prendre des mesures de précaution adéquates, afin de servir nos concitoyens qui ont besoin de nos services », a écrit M. Miller sur le réseau X. Il n’a pas voulu accorder d’entrevue jeudi.

Plusieurs graffitis propalestiniens ont été écrits sur le trottoir devant son bureau de la rue Saint-Jacques, face à la station de métro Lionel-Groulx. Les vitres ont été fracassées et de la peinture rose a été lancée sur l’immeuble. « Marc Miller child killer » (Marc Miller, tueur d’enfant), « No justice no peace » (Pas de paix sans justice), « Genocide is not ok » (Le génocide n’est pas acceptable), pouvait-on lire sur les trottoirs en face du bureau.

« Habituellement, [les activistes propalestiniens] viennent manifester en avant du bureau, sur le trottoir. Ils ont déjà mis des collants sur les vitrines. Mais des méfaits graves comme ça, c’est la première fois », a confirmé l’agent du Service de police de la Ville de Montréal (SPVM) Nicolas Girard. Aucune arrestation n’avait encore été faite au moment où ces lignes étaient écrites.

Une vidéo montrant le saccage a rapidement fait le tour des réseaux sociaux. « Cette nuit, des militant.e.s sont venues rendre visite à cette institution coloniale qu’est le bureau de Marc Miller. Ceci est un rappel que les mobilisations ne finiront pas et que nous ne plierons pas face à l’État génocidaire », peut-on lire sur la page Instagram clash.mtl. La vidéo leur aurait été soumise anonymement.

« Le climat politique se dégrade »

Les gestes et comportements menaçants envers des élus sont préoccupants, selon Michel Juneau-Katsuya, expert en sécurité nationale. Pour lui, « le climat politique se dégrade au Québec. Il faut vraiment qu’il y ait une prise de conscience des risques, sinon plus personne ne voudra aller en politique ».

D’autres députés ont été la cible d’actes violents dans les derniers mois, rappelle l’ex-agent fédéral. Il donne l’exemple de la ministre des Affaires étrangères, Mélanie Joly, qui a été interpellée par un militant et s’est défendue elle-même. La multiplication de ces événements fait en sorte qu’une plus grande protection pour les élus est requise, estime-t-il. « Il n’y a pas au fédéral un équivalent à la loi 57 du Québec, mais il devrait y en avoir un », dit-il.

Au Québec, depuis le mois de juin, la loi protège les élus provinciaux contre les gens qui les intimident, les harcèlent ou entravent leurs travaux.

Marco Mendicino, ex-ministre canadien de la Sécurité publique, a réitéré jeudi la nécessité de renforcer aussi la protection des élus fédéraux. « La démocratie ne peut pas fonctionner tant que les parlementaires, leur famille et leur personnel ne sont pas en sécurité », a-t-il déclaré sur la plateforme X.

Urgence d’agir pour les visas temporaires

Les militants propalestiniens demandent depuis plusieurs mois au ministre Miller de « donner rapidement des visas pour les Palestiniens à Gaza » et « d’améliorer les politiques d’immigration pour les Palestiniens », selon le compte X OlinePalEng, qui documente les actions d’activisme pro-Palestine partout dans le monde. Ils lui reprochent aussi « de donner son support aux atrocités israéliennes à Gaza ».

Pour Thomas Woodley, président de Canadiens pour la justice et la paix au Moyen-Orient (CJPMO), le vandalisme commis montre « l’échec » du programme de visas temporaires pour les Palestiniens ayant des liens avec le Canada, lancé par Ottawa en janvier dernier. L’obtention de ce visa est « une question de vie ou de mort pour des milliers [de Palestiniens] » qui sont encore pris à Gaza.

Le ministre Miller a de son côté souligné qu’il ne tolérera pas de comportements violents. « Nous vivons dans un pays démocratique. Tout individu a pleinement le droit de manifester, d’exprimer ses opinions, et de faire entendre son mécontentement. Cependant, peu importe le point de vue, rien ne peut excuser le vandalisme et la mise en danger d’autrui », a déclaré le député sur X.

Même si le CJPMO n’est pas à l’origine du vandalisme, M. Woodley considère que « les Canadiens ont raison d’être frustrés au plus haut point », dit-il au Devoir. « Bien que certaines personnes puissent contester les méthodes utilisées par les manifestants, il ne fait aucun doute que le programme du ministre Miller visant à aider les Palestiniens de Gaza ayant des liens avec le Canada a été un échec lamentable. »

Source: Le bureau du ministre Marc Miller vandalisé, symptôme des problèmes de sécurité des élus

Chris Selley: Putting activists on the federal government payroll won’t fix intolerance

Tend to agree. More virtue signalling to individual communities rather than fostering integration and reducing intolerance:

…All of this is pretty much beside the point, however, as far as Housefather’s new position is concerned. You can’t fight antisemitism in Canada without engaging the most passionate Palestinian supporters, a good few of whom clearly do mean “Jew” when they say “Zionist,” at least to my and many other Canadians’ eyes and ears. If Palestinian supporters can’t stand the sight of Housefather, surely he’s just wasting his time, preaching to a choir that’s already perfectly cognizant of the problem.

It’s precisely the situation that Amira Elghawaby has faced since her appointment in 2022 as our first “special representative on combatting Islamophobia.”

You can’t fight Islamophobia in Canada without engaging Quebec nationalists, many of whom make no bones about being fearful of Islam and what pious Muslims might do to Quebec society. You can’t fight Islamophobia without talking to the only province that bans teachers and Crown attorneys and police officers from wearing a hijab.

But Elghawaby can’t talk to Quebec, and never will be able to talk to Quebec, because in the past she had disrespected Quebec’s all-consuming victimhood complex. “I want to puke,” she wrote on Twitter in response to a historian’s proposition that French Canadians were “the largest group of people in this country … victimized by British colonialism.”…

Source: Chris Selley: Putting activists on the federal government payroll won’t fix intolerance

Coren: Islam and Western Society

Note: Article dates from 2009 which I should have caught and his views, like most of us, have likely evolved somewhat.

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Surprising to see Coren writing for a more right of centre publication but he raises uncomfortable yet valid questions that his usual outlets might be uncomfortable with:

…Can Islam evolve, as has Christianity and Judaism? In that it is an exclusive monotheistic religion, it can never be as inclusive as Hinduism, but surely, as with Catholic or Protestant Christianity, it can hold to exclusive truth and still be tolerant of others who disagree. The problem is that there is limited evidence that this is happening. The Islamic heartland of the Middle East and Pakistan and even Nigeria and Indonesia evince a severe lack of acceptance for people who leave Islam for another faith, marry outside of the religion or criticize the founder, Mohammad, or the primary text, the Koran. Syria may not be as bad as Iran, Jordan may not be as bad as Saudi Arabia and Malaysia may not be as bad as Egypt, but it is only Turkey – where a militantly secular regime won a Kulturkampf against Islam, where anything resembling Western pluralism exists. It is, however, a pale imitation, and polls repeatedly reveal a personal intolerance of Christians and Jews unparalleled anywhere else in Europe.

In Canada, there have been several cases of so-called honour killings where fathers and brothers murder daughters and sisters who shame the family by becoming too Western. While this does occur outside of Muslim communities, it is overwhelmingly an Islamic phenomenon. Polygamy also occurs in Canada, with multiple and illegal marriages performed by Imams, and the police and judicial authorities are too timid to intervene. There are also cases of violent and hateful sermons delivered in Mosques, death threats made to critics and financial, moral and even physical support for foreign terrorists fighting and killing Canadian soldiers in Afghanistan and elsewhere.

This makes for depressing reading and paints a bleak picture of the Western, including Canadian, future. Obviously many Europeans already believe this, proved by the increasing support for right wing and sometimes even semi-fascist parties in countries such as Holland and Britain where tolerance is a way of life. We must also be extremely careful not to paint all Muslims with the same brush of suspicion. Most followers of the faith are peaceful people more concerned with paying the rent than preparing a rebellion. What, though, when Islam’s numbers grow and give it something other than cringing minority status? Christians in the Middle East will tell you that there are two radically different Islams: that of the minority and that of the majority.

If this problem is to be solved in a civilized manner, we have to transform the conversation and reform the vocabulary. First, the word “Islamophobia” must be expunged from the debate. It is meaningless, but it is used to silence contrary opinion and to place all critics of Muslim actions on the defensive. Second, there must be a collective show of courage and solidarity from assorted media and a willingness to display pictures and publish articles and books that, while not gratuitously offensive, are as cutting and critical of Islam as are those habitually drawn and written about Christianity. Third, we must hold Muslims to the same standard as anyone else and not indulge in the racism of lowered expectations. It is genuinely patronising to assume that a brown Muslim cannot act according to the same rules of civility and tolerance as a white Christian. Fourth, we must break from self-denial and admit that while we are not at war with Islam or Muslims, our liberal values are in conflict with many of the core concepts and precepts of Islam. We won the Cold War because most of us were prepared to say that capitalism, for all of its faults, was morally superior to communism. Today we are confused about what we believe, frightened to promote what we love and terrified of being seen as intolerant.

If enough people are willing to stand, read, write, act and know, we can carve out a new and successful West that includes the finer points of Islamic culture and history. If we are not – well, the thought is horribly rhetorical.

Source: Islam and Western Society

Where Germany’s Immigration Debate Hits Home

Of note. Incidents like this naturally raise worries and fears:

The leafy market square, ringed by Middle Eastern restaurants in a quiet city where nearly half the residents have immigrant backgrounds, seems like the last place that would spur Germany’s latest explosive wave of nationalist backlash.

But it was in Mannheim where prosecutors say an Afghan man stabbed six people in May at an anti-Islamist rally, killing an officer who had intervened. No motive has yet been determined. But the death and the fact that the man accused had his asylum claim denied years ago set off calls for the expulsion of some refugees. Such sentiments were once viewed as messaging mostly reserved for the far right.

That this could occur in Mannheim, a diverse community of over 300,000 people known for its sensible plotting along a grid as a “city of squares,” has rattled Germany. It has been particularly painful for the longtime Muslim population of the city, where, according to some estimates, nearly one in five people are of Turkish descent.

Overtly, the political discussion concerns refugees, but in the lived experience of German Muslims, many said they felt like they were steps away from becoming a target. That worry has heightened since January, when an exposé revealed a secret meeting by members of the extreme right during which the deportation of even legal residents of immigrant descent was discussed.

Some expressed fears that what happened in Mannheim may have broken a dam.

Source: Where Germany’s Immigration Debate Hits Home

It’s Time for Corporate Canada to Take Action on Antisemitism

Of note with similar need for anti-Muslim bias:

…Geist’s poignant entreaty that “Canadians simply believe us” underscores that Canada needs a new forum for Jews and non-Jews to come together to combat this ancient hatred. This is an issue for non-Jews to address, as Comper wisely noted some twenty years ago, and business leadership can be crucial to progress. With the scourge of antisemitism on the rise, it’s time for today’s generation of CEOs to step up and show real leadership and allyship – not just in their own workplaces, but in the broader community – to ensure that the Jewish community feels not just believed, but supported.

Hon. Kevin Lynch was Clerk of the Privy Council and vice chair of BMO Financial Group. Paul Deegan is CEO of Deegan Public Strategies and was a public affairs executive at BMO and CN.  

Source: It’s Time for Corporate Canada to Take Action on Antisemitism

Researchers seek to reduce harm to multicultural users of voice assistants

Interesting analysis:

Users of voice assistants such as Siri, Alexa or Google Assistant know the frustration of being misunderstood by a machine.

But for people who may lack a standard American accent, such miscommunication can go beyond simply irritating to downright dangerous, according to researchers in the Human-Computer Interaction Institute (HCII) in Carnegie Mellon University’s School of Computer Science.

In a new study published in the Proceedings of the CHI Conference on Human Factors in Computing Systems, HCII Ph.D. student Kimi Wenzel and Associate Professor Geoff Kaufman identified six downstream harms caused by voice assistant errors and devised strategies to reduce them. Their work won a Best Paper award at the Association for Computing Machinery’s Conference on Human Factors in Computing Systems (CHI 2024).

“This paper is part of a larger research project in our lab looking at documenting and understanding the impact of biases that are embedded in technology,” Kaufman said.

White Americans are overrepresented in most datasets used to train voice assistants, and studies have shown that these assistants are far more likely to misinterpret or misunderstand Black speakers and people with accents or dialects that vary from standard American.

Earlier researchers tended to look at this problem as a technical issue to be overcome, as opposed to a failure that has repercussions on the user, Kaufman said. But having speech misunderstood, whether by a person or a machine, can be experienced as a microaggression.

“It can have effects on self-esteem or your sense of belonging,” Kaufman said.

In a controlled experiment last year, Kaufman and Wenzel studied the impact that error rates by a voice assistant had on white and Black volunteers. Black people who experienced high error rates had higher levels of self-consciousness, lower levels of self-esteem and a less favorable view of technology than Black people who experienced low error rates. White people didn’t have this reaction, regardless of error rate.

“We hypothesize that because Black people experience miscommunication more frequently, or have more everyday experience with racism, these experiences build up and they suffer more negative effects,” Wenzel said.

In the latest study, Wenzel and Kaufman interviewed 16 volunteers who experienced problems with voice assistants. They found six potential harms that can result from seemingly innocuous voice assistant errors. These included emotional harm as well as cultural or identity harm caused by microaggressions.

They also included relational harm, which is when an error leads to interpersonal conflict. A voice assistant, for instance, might make a calendar entry with the wrong time for a meeting or misdirect a call.

Other harms include paying the same price for a technology as other people even though it doesn’t work as well for you, as well as needing to exert extra effort—such as altering an accent—to make the technology work.

A sixth harm is physical endangerment.

“Voice technologies are not only used as a simple voice assistant in your smartphone,” Wenzel said. “Increasingly they are being used in more serious contexts, for example in medical transcription.”

Voice technologies also are used in conjunction with auto navigation systems, “and that has very high stakes,” Wenzel added.

One person interviewed for the study related their own hair-raising experiences with a voice-controlled navigation system. “Oftentimes, I feel like I’m pronouncing things very clearly and loudly, but it still can’t understand me. And I don’t know what’s going on. And I don’t know where I’m going. So, it’s just this, this frustrating experience and very dangerous and confusing.”

The ultimate solution is to eliminate bias in voice technologies, but creating datasets representative of the full range of human variation is a perplexing task, Wenzel said. So she and Kaufman talked to the participants about things voice assistants could say to their users to mitigate those harms.

One communication repair strategy they identified was blame redirection—not a simple apology, but an explanation describing the error that doesn’t put the blame on the user.

Wenzel and Kaufmann also suggest that voice technologies be more culturally sensitive. Addressing cultural harms is to some extent limited by technology, but one simple yet profound action would be to increase the database of proper nouns.

“Misrecognition of non-Anglo names has been a persistent harm across many language technologies,” the researchers noted in the paper.

A wealth of social psychology research has shown that self-affirmation—a statement of an individual’s values or beliefs—can be protective when their identity is threatened, Kaufman said. He and Wenzel are looking for ways that voice assistants can include affirmations in their conversations with users, preferably in a way that isn’t obvious to the user. Wenzel is currently testing some of those affirmations in a follow-up study.

In all these conversational interventions, the need for brevity is paramount. People often use voice technologies, after all, in hopes of being more efficient or able to work hands-free. Adding messages into the conversation tends to work against that goal.

“This is a design challenge that we have: How can we emphasize that the blame is on the technology and not on the user at all? How can you make that emphasis as clear as possible in as few words as possible?” Wenzel said. “Right now, the technology says ‘sorry,’ but we think it should be more than that.”

Source: Researchers seek to reduce harm to multicultural users of voice assistants

Tunisian historian tackles the complexities of 12 centuries of ‘Slavery in the Muslim World’

Of interest:

In a dense but succinct new work, Tunisian historian M’hamed Oualdi takes the complex subject of slavery head on, while also examining contemporary traumas.

In his tome L’Esclavage dans le Monde Musulman (Slavery in the Muslim World), published in French by Amsterdam, M’hamed Oualdi, a professor at Sciences Po Paris says he wants to “cut through the endless controversy surrounding this supposedly taboo subject”.

Oualdi, also an associate professor of history and Near Eastern studies at Princeton University in the US, knows his subject inside out, having already published two books and a research project on slavery in the Muslim world.

First, in 2011, came Esclaves et Maîtres (Slaves and Masters), a study of the mamluks, mercenaries and slaves of European origin who converted to Islam and served the governors of the Ottoman province of Tunis from the 16th to the 19th centuries.

Then, in 2020 he published Un Esclave Entre les Empires (A Slave Between Empires), which looks at the transition from Ottoman tutelage to French colonisation in Tunisia, based on the life of one of the last mamluks of Tunis, Husayn, between the 19th and 20th centuries.

In the meantime, Oualdi has also published a research project on the narratives of slaves (white prisoners, Black slaves and Ottoman servants) during the abolition era in 19th-century North Africa.

His work is part of a growing interest in the issue throughout the Arab world, including literature, cinema, academic works and museums. So while the “Islamic” slave trade is still subject to censorship under certain authoritarian political regimes and is still relatively neglected by publishers and the media, it is no longer a taboo subject.

Ideological and political instrumentalisation

Slavery in the Muslim World is broader in scope but still concise (237 pages), covering the first slave trades at the end of the 7th century and post-slavery trauma in Arab and Muslim societies. Above all, however, it is the work of a historian, a “rigorous clarification” of the subject, well-documented to quell any myths or other ideological and political issues.

Oualdi shows that the clichés about the “Islamic slave trade” are a way “for certain writers” to exonerate European slavery (particularly the Atlantic slave trade) by pointing the finger at “Muslim slavery”.

Two specific points support the historian’s argument. First is the very notion of the “Eastern slave trade” or “Islamic slave trade”, which in reality encompasses disparate trades (the Saharan slave trade, the East African slave trade on the Swahili coast, and the Red Sea slave trade), and which fails to take into account the enslavement of Muslims by other Muslims (Berbers, Circassians, Shiites) within the Muslim worlds, but which is also linked to global trade.

Millions of victims

This homogenisation leads to a second point: the famous battle of statistics between the “Islamic slave trade” (which spanned more than 12 centuries) and the Atlantic slave trade (four centuries). French historian Olivier Grenouilleau has put forward the figure of 17 million victims of the Eastern slave trade compared with 12 million slaves who were victims of the Atlantic slave trade, while claiming to want to avoid falling into a “competition of remembrance”, but suggesting all the same that, after all, Westerners are less evil than Arabs.

While there were indeed millions of victims on both sides, precise estimates are difficult to obtain. M’hammed Oualdi argues that the “slave trade organised by Europeans in the Indian Ocean” has never been added to the Atlantic slave trade.

However, the author does not play down the Eastern slave trade. Rather, he aims to show the complexity and heterogeneity of this practice, which originated in different regions and was regulated differently according to political and sociological systems and Islamic legal schools of thought.

White slaves and ‘racialisation’

Oualdi also identifies three main types of slaves in the Muslim world:

  • Domestic servants
  • Concubines (or so-called royal slaves)
  • Agricultural slaves

It was among the “royal slaves” that the highest number of Europeans or Caucasians who had converted to Islam and joined the Ottoman harems as well as the administration and military apparatus (mamluks) could be found.

Some of these mamluks had extraordinary destinies: there was the concubine who became the mother of a sultan and a sultana herself (Chajarat ed-Or, who ruled Egypt and Syria in the 13th century); or those who became sultans in medieval Egypt. Via this group, Oualdi also examines the origins of “racialisation”, in which white slaves – very much in the minority – were differentiated from Black slaves, who were in the majority.

While reviewing at length the process that led to the abolition of slavery, both by Muslims and Europeans (which in part fuelled their imperialist conquests), the historian studies the traumas left by slavery, and its persistence, in Arab-Muslim societies. He establishes a direct link between contemporary anti-Black racism and slave trade and suggests that the slave trade is one of the sources of the region’s political authoritarianism. It’s a fascinating, informative and uncompromising read.

 L’esclavage dans le monde musulman (The Slave Trade in the Arab-Muslim World), by M’hamed Oualdi, published in French by Amsterdam editions, 256 pages, €19).

Source: Tunisian historian tackles the complexities of 12 centuries of ‘Slavery in the Muslim World’

Avi Benlolo: University of Windsor shamefully caves to anti-Israel protesters

Sigh….. But rather than a preference for pro-Israel or pro-Palestine students, preference should be given to those with a more balanced approach to any number of issues, whether in social media or elsewhere:

…The university could have employed a multitude of measures to clear the encampment without succumbing to the terms set by radical students. It could have immediately dismantled the encampment, as York University did. It could have filed for a court injunction without agreeing to any terms, as the University of Toronto did. It could have launched a lawsuit against the organizers, as the University of Waterloo did, resulting in the removal of the encampment. Or it could have finally convinced law enforcement to clear out the encampment, as McGill University did.

All these measures and more were available to the University of Windsor. Instead, it appears to have signed a perilous agreement that undermines academic freedom and Canadian values. Universities are supposed to be about preparing young people for the workforce. UWindsor has promised to protect students involved in the encampment. But in the real world, where these pro-Palestinian students will one day seek employment, such protections will vanish.

In New York this week, a top law firm (Sullivan & Cromwell) announced it’s hiring policy will exclude anyone involved in anti-Israel campus protests. I would encourage all companies to adopt similar policies, lest they too fall victim to an encampment in their boardrooms. Preference should be given to hiring pro-Israel university students. They are courageous defenders of democracy and need our support and encouragement.

Source: Avi Benlolo: University of Windsor shamefully caves to anti-Israel protesters

More than half of recent Senate appointments have ties to Liberal Party

Of note. Haven’t done a political linkages analysis but the table below contrasts senate appointments by PM from a diversity perspective:

Despite Prime Minister Justin Trudeau’s promise to rid the Senate of partisanship and patronage, most of the senators appointed to the upper house over the past year have ties to the Liberals.

Since July 2023, Trudeau has nominated 12 senators, eight of whom — 66 per cent of the total — have donated money to the federal Liberals or have worked with the federal party or a provincial Liberal party.

That’s a significant jump in the number of Senate appointees with partisan Liberal ties — up from about 30 per cent of all senators appointed between January 2019 and July 2023.

“I think it is a disturbing trend,” said Emmett Macfarlane, a political science professor at the University of Waterloo who wrote a draft document that became the basis for the advisory committee on Senate appointments.

“The appointment of the occasional partisan or person with a partisan history is completely, I think, valid,” he said. “What is troubling is to see a slew of partisan appointments, particularly those that match the government stripes. This actually goes against the whole spirit of the reform.”

In 2014, as the Senate was mired in an expenses scandal, then-opposition leader Trudeau expelled senators from the Liberal caucus.

As prime minister, he created an independent and nonpartisan advisory board for Senate appointments in 2016. Since then, he’s named only senators recommended by the board. Trudeau has named more than 80 senators since taking office.

Source: More than half of recent Senate appointments have ties to Liberal Party