How Marois made a prophet out of Pierre Trudeau and other Charter articles

A round-up of Charter-related articles, starting with Paul Adams reminding us of the blind end of ethnic and identity politics:

…. progressives are reluctant to give Stephen Harper credit for much of anything. But one bit of data in a recent Ipsos Reid poll has startling implications: the Conservatives are in a comfortable first place among foreign-born Canadians.

I defy you to find another developed country where a conservative party — and one with a populist past to boot — can claim such an achievement.

Whether it was moral insight or political advantage that led Harper to turn his back on the Reform Party’s red streak of xenophobia doesn’t really matter. He made a choice that was immensely important to that young woman in the supermarket, whether we wish to acknowledge it or not.

Marois and Drainville have made a different choice. And they’ve made a prophet of Pierre Trudeau, the man who predicted Quebec’s political nationalism would lead inevitably to an ethnic dead end.

How Marois made a prophet out of Pierre Trudeau | iPolitics.

And good commentary from Emmett Macfarlane of University of Waterloo, noting that judges also have an ideology and biases, similar to the arguments I make in Policy Arrogance or Innocent Bias: Resetting Citizenship and Multiculturalism with respect to public servants:

It is a myth Ms. L’Heureux-Dubé herself helped propagate when she was interviewed before the House of Commons standing committee on justice in 2004, which was examining reform to the Supreme Court appointments process. Asked about the role ideology might play in judging, L’Heureux-Dubé stated: “We talk about ideology, but very few of us [judges] have any. You may not perceive that, but we look at a case by first reading and knowing the facts and then reading the briefs, and then we make up our minds.”

A generous interpretation of these comments would not take them as literal – everyone has an ideology, it is what allows us to make sense of the world around us – but rather as a suggestion that judges can simply separate themselves from ideology and apply the law (as a thing somehow autonomous from politics) in an objective fashion. But would anyone seriously believe that if Ms. L’Heureux-Dubé were on the Court today she would refrain from upholding the Quebec Values Charter as constitutional?

It sometimes appears that judges would like to have their constitutional cake and eat it too. By supporting the notion that courts can reach the “correct” answer on where broad constitutional phrases like “freedom of expression” begin and end – often settling controversies about which reasonable people might reasonably disagree – by somehow detaching themselves from their political ideology, we are presented with a caricature of judges as infallible oracles.

 Secular Charter case shows Supreme Court judges can be ideological – and wrong

And some general updates on the debates and discussion in Quebec, starting with hospitals wanting a general exception:

Charte des valeurs: les hôpitaux veulent une exemption

Lysiane Gagnon noting how the proposed Charter has created a feminist rift between radical and liberal feminists:

In Quebec, a feminist rift over secularism

Gerry Weiner, former multiculturalism minister during the Mulroney government who negotiated the Japanese Canadian redress agreement and led the development of the Canadian Multiculturalism Act, is harshly critical of the proposed Charter:

“In the name of separation of church and state, the charter presents the government with a way to abandon the previous policy of tolerance and respect for minority communities that has been an integral part of Quebec for many decades.

“Instead the charter proposes a policy of uniformity, a policy of enforced assimilation, and a contempt for minority values—vilifying them as outsiders and not a part of the real Quebec,” he told his audience who during WW II were vilified and interned in war camps as being dangerous outsiders, where not a shred of intelligence justified such an action.

He noted that he is worried that this is a policy that will divide the province, “that it could strip away decades of building a caring society, of returning us to the Quebec of my youth filled with hate, discrimination, and indifference.  It had taken many decades to become what we are today, with a wonderful quality of life.”

Weiner says Quebec charter to break up Canada

How to immigrate to Canada if you’re a polygamist

While there is a policy rationale for the allowing people to “regularize” their marriage, and I can imagine the complex policy and legal discussions that led to this policy, I tend to be with Gillis on this.

… sharp eyes will notice a contradiction between these guidelines and longstanding immigration policy in Canada. Polygamy is considered a crime in Canada. Criminality is supposed to exclude you from eligibility for residency. As Kurland put it in an email to me this morning: “Who lets the CIC choose the sections of Canada’s Criminal Code to ignore?”

Evidently, the policy recognizes the legality of polygamy in some countries, such as Jordan, Iraq and Syria, allowing for people to adjust their living arrangements so they comply with Canadian law. Our flexibility is this regard is remarkable: children from marriages other than the applicant’s first, for instance, can come along as dependents to Canada, provided the other parent confirms they were not abducted.

Depending on your outlook, I guess this all makes us either sophisticated, cosmopolitan and nuanced—or credulous to a fault.

How to immigrate to Canada if you’re a polygamist – Canada, Charlie Gillis, News & Politics – Macleans.ca.

Le complot islamiste n’est pas une menace, dit Gérard Bouchard

A dose of reality from Gérard Bouchard:

Il n’y a pas à s’étonner, cependant, du malaise et de la peur qui accompagnent la présence de croyances religieuses. « La rencontre interculturelle interpelle toujours au fond de chacun ce qui s’y trouve de moins rationnel – ou de plus émotif -, à savoir : l’identité, les valeurs, les idéaux, les traditions […] », a-t-il dit.

Le complot islamiste n’est pas une menace, dit Gérard Bouchard | Le Devoir.

Book Update – September

September 2013

September 2013 Channel Market Share

Just a quick update on my book, particularly for those interested in self-publishing:

  • The paper edition is most popular, with private sales (e.g., the book launch) and Lulu being the most popular channels;
  • Not quite meeting my sales targets but I am selling;
  • I am starting to get requests to do presentations, which will be fun and stimulating, as well as providing additional marketing opportunities; and,
  • While initial media interest has died down, naturally enough, continue marketing with media, academics, think tanks and others.

One request for all readers to date. If you liked the book, or even if you did not, please consider leaving a comment or mini-review on the site that you purchased it from (for book launch purchasers, Lulu). Word of mouth and these mini-reviews make a difference, and your support is appreciated.

PQ asked to release public input on values charter

As always, governments are less transparent about public input than desired, maintaining the power of the summary or synthesis to shape the debate.

PQ asked to release public input on values charter – Need to know – Macleans.ca.

Consultation sur la Charte – Drainville dévoilera une synthèse des opinions

And a good opinion piece by Diane Lamoureux, of Université de Laval, arguing against the approach of the proposed Charter from both a rights and values perspective:

Le premier est celui de l’égalité des citoyennes et citoyens. Celle-ci est assurée, entre autres, par la neutralité religieuse de l’État, mais aussi par l’ouverture des emplois et des charges publics à toutes et à tous, sans distinction autre que le fait de posséder les qualifications professionnelles nécessaires à l’exercice d’un emploi. Faire porter uniquement aux personnes qui travaillent dans l’appareil d’État (défini de manière très extensive puisqu’il inclut les CPE privés subventionnés) le poids de la neutralité religieuse de l’État représente un fardeau indu pour l’ensemble des citoyennes et citoyens, pas seulement pour ceux et celles qui arborent des signes religieux visibles. Dans les sociétés contemporaines, l’égalité implique également l’inclusion et non l’isolement de certaines ou certains dans des ghettos religieux ou «communautaires».

Le deuxième est celui de la liberté. C’est un grand acquis des sociétés modernes que la façon dont les gens se vêtent ne soit pas fixée par la législation. N’oublions pas qu’il n’y a pas si longtemps, on interdisait aux femmes le pantalon. Certaines et certains peuvent être choqués par la façon dont d’autres s’habillent, mais il ne devrait pas relever de l’État de dicter la tenue vestimentaire à adopter. Seules quelques fonctions requièrent un uniforme et le port de celui-ci devrait se limiter au temps de travail. La liberté ne donne aucun droit à opprimer les minorités et le degré de liberté d’une société se mesure à la liberté dont jouissent ceux et celles qui diffèrent de l’opinion majoritaire.

Le troisième principe est celui de la solidarité. Nous ne sommes pas une communauté, nous sommes une société, traversée par une multiplicité d’intérêts et de sujets d’accord et de désaccord. Faire société implique des modes de civilité, un respect mutuel et une volonté d’inclusion. Dans un territoire où l’apport de l’immigration est si important, ce n’est pas tant le passé que nous partageons que l’avenir que nous pouvons construire ensemble. C’est en se côtoyant et non en s’excluant que nous pourrons déterminer ensemble cet avenir.

La Charte ou le triomphe de l’ersatz

And a reminder, from Norman Paradis, in Le Devoir, that all religions, have their fundamentalist streams, which tend to focus on family law, personal status, sexual and reproductive rights, with a disproportionate impact on women:

La montée des fondamentalismes, enjeu oublié du présent débat

When prodigal jihadis come home: Brender

Good piece by Natalie Brender on the issue of returning jihadis. Never easy, and touchy, but other countries have embraced finding such counter-narratives as one means to reduce potential future jihadis. I witnessed one of the UK initiatives in this area; while I cannot judge the results, the approach was interesting and appeared to engage youth at risk and have merit:

One means of creating “counter-narratives” about Islam and militant politics is by drawing on the credibility of those who once embraced those ideas and now renounce them. To this end, the brief [U.S.-based Council on Foreign Relations] urges, efforts at countering violent extremism should include “[e]ducating Muslim thought leaders in mosques and on university campuses through workshops and testimonies from former radicals about why Islamist hardliners threaten Muslim communities.”

Such efforts must originate within Muslim communities; they will not succeed if viewed as propaganda by Western governments. But Western governments can help by providing resources to enable Muslim-led counter-extremism activities to succeed. For that reason, Canada’s government, and Canadians, should keep an open mind to the possibility that some fighters returning to this country might now be ex-jihadists ready to support the anti-extremist cause.

When prodigal jihadis come home: Brender | Toronto Star.

Réplique à Charles Taylor – Les religions «indiscrètes» doivent respecter la société civile | Le Devoir

And the inevitable reply to the arguments of Charles Taylor from Yvan Lamonde, also from McGill, arguing in favour of laicité and secularism. Part of the problem is that many of the secularists are as fundamentalist in their beliefs as the more fundamentalist religious believers, rather than having a more nuanced and open approach to questions of identities. Calling other religions “indiscrètes” says it all.

We live in the world of real people, with all their complexities and identities, not in a theoretical construct.

Est-ce cette liberté individuelle d’un certain type qui justifie qu’on veuille occuper l’espace civil gouvernemental de signes dont des croyants ne seraient absolument pas capables de se départir momentanément, entre huit et dix-sept heures, sans jouer leur identité ? Identité religieuse dans un espace d’identité civile. Pourquoi la « visibilité incontournable » des religions « indiscrètes », pourquoi le jusqu’au-boutisme religieux devraient-ils prévaloir dans la société civile, dans l’espace de l’État ?

Où est la contradiction ? Où est la confusion ? Finalement, l’argument de la « réponse » religieuse donnée à une certaine quête humaine est-il l’ultime justification de la liberté religieuse individuelle et d’un plaidoyer en faveur d’un forcing du religieux dans l’espace étatique neutre ?

Réplique à Charles Taylor – Les religions «indiscrètes» doivent respecter la société civile | Le Devoir.

Multiculturalism rich in church’s 100-year history – Local – The Moose Jaw Times Herald

A nice little story from Moose Jaw, Saskatchewan, population just over 100,000, reminding just how much multiculturalism and diversity are part of Canada, even in rural Western Canada.

Multiculturalism rich in church’s 100-year history – Local – The Moose Jaw Times Herald.

‘Wear hijabs in and out of class’: Pupils at state Islam school become the first to be forced to cover up with Muslim headscarf | Mail Online

The debate in the UK on state schools with dress codes, in and out of school. Lacking in the article is a comparison with other faith-based state schools, and their dress codes (e.g., Catholic, Jewish, Sikh etc), and how they are applied.

Quebec, ironically, also provides state financing to faith-based schools, despite it ongoing focus on secularism.

A reminder that providing financing can reinforce parallel communities and reduce opportunities for integration.

‘Wear hijabs in and out of class’: Pupils at state Islam school become the first to be forced to cover up with Muslim headscarf | Mail Online.

Conrad Black: Toward a theory of Canadian exceptionalism | National Post

While the front part is typical Conrad Black over the top, his conclusion is interesting:

There are limits to what a country of 35-million can do, but it wouldn’t kill Canadians to develop their own brand of exceptionalism. Canada is exceptionally racially tolerant, has been exceptionally careful never to engage in an unjust or unsuccessful war. It has been exceptionally successful at joining forces between the private and public sectors, and should do so again in the field of medical care, and in ownership of the automobile industry and the aerospace industry (so we can finally recover from the disaster of the Avro Arrow cancellation in 1959).

More broadly, Canada is exceptional as the only trans-continental, officially bicultural, parliamentary confederation in history. Canada has also been an exceptionally successful liberal state, and we should build on this to abolish prison for (all but a few) non-violent people; to legalize drugs but require treatment for hard drug users; to honour the treaties with the native peoples fully; to use the tax system to reduce poverty by incentivizing poverty reduction schemes as a way of reducing a wealth surcharge; and to lead the reform of international institutions.

The Canadian answer to the problems in the United States must not be sniggering; it must be to do better here.

Conrad Black: Toward a theory of Canadian exceptionalism | National Post.