Education and earnings of Canadian-born Black populations

Striking the differences between Canadian-born and African and to a lesser extent Caribbean born groups, along with the education differences. Helps explain part of the higher prevalence of Blacks in administrative positions compared to professional positions.

This study uses the 2021 Census to describe the educational attainment and earnings of the Canadian-born Black population, focusing on three groups: 1) those with at least one African-born parent (African-origin); 2) those with at least one Caribbean-born parent (Caribbean-origin) and 3) those whose parents were both born in Canada (Canadian-origin). Comparisons are drawn with the non-racialized, non-Indigenous population, both second generation and third generation or more. The study provides a descriptive analysis of the demographic and educational characteristics of the three Canadian-born Black populations, followed by a regression analysis examining factors affecting earnings, including educational attainment, job characteristics, and other factors.

  • The educational attainment of Canadian-born Black populations differs considerably between groups. For example, the share with a bachelor’s degree or higher is 46% among the African-origin Black population, 27% among the Caribbean-origin Black population, and 16% among the Canadian-origin Black population. 
  • After taking age into account, all groups of Black men earn less than non-racialized third-generation or more men, with the largest earnings gap among Canadian-origin Black men (-$16,300) and the smallest among African-origin Black men (-$8,500). Canadian-origin (-$9,500) and Caribbean-origin (-$1,300) Black women likewise earn less than non-racialized third-generation or more women, while African-origin Black women earn more (+$3,100). 
  • For both women and men, differences in educational attainment are associated with approximately $8,000 in earnings difference between the African-origin and Canadian-origin Black populations, after controlling for other factors.
  • Differences in educational attainment are associated with higher earnings among African-origin Black women (+$4,500) and men (+3,500), who have high educational attainment, and lower earnings among Canadian-origin Black women (-$3,800) and men (-$4,500), who have low educational attainment, relative to non-racialized third-generation or more populations of the same genders. Earnings differences related to educational attainment are smaller for Caribbean-origin Black women (+1,200) and men (-$400), whose educational attainment is more similar to that of the non-racialized third-generation or more population. 
  • Despite their diversity in terms of educational attainment and other characteristics, all Black groups experienced earnings gaps (ranging from $1,400 to $4,100) associated with working in lower-level occupations relative to their education and being less likely to have full time full year work, compared to the non-racialized third-generation or more population. Among African-origin men and Caribbean-origin women, the negative wage effect from these differences was larger than the positive effect from higher educational attainment.
  • All Black groups also had earnings gaps (ranging from $2,900 to $8,300) that were not explained by any factors associated in the regression. Differences in pay between Black and non-racialized workers in the same occupations may be one factor in these differences. The unexplained effects were larger for Black men than Black women, across all three Black groups.

Source: Education and earnings of Canadian-born Black populations

Terry Glavin: Antisemitic Egyptian sheikh was to be hosted by Ottawa-funded Muslim group

Of note, ongoing issue. But CIJA also has its blind spots given its silence on judicial reform in Israel:

Another year, another conference, another tableau of speakers associated with antisemitism, homophobia, misogyny and hatred.

The convening organization is not the grotesque Goyim Defense League, a Hitler-admiring American neo-fascist groupuscule linked to a spate of graffiti, leaflets and posters the RCMP has begun investigating in the Toronto area. It’s the federally-funded Muslim Association of Canada.

In recent years, the MAC’s conferences have come under increasing scrutiny from Muslim human rights activists and Jewish advocacy organizations. It’s the same story this year with the MAC’s annual gathering at the Metro Toronto Convention Centre this weekend.

Among the speakers, one is known for justifying wife-beating and suicide bombing. Another considers unveiled women to be demonstrating “a sign of weak faith and the domination of desires and lust over a woman.” Another justifies execution for the sin of adultery: “What is the punishment for them? He is to be stoned to death.”

The MAC has responded to criticism in the same way it’s responded in the past: It’s Islamophobia. The MAC conference this weekend will be hosting respected and highly reputable international scholars and theologians who are being subjected to a smear campaign that “epitomizes the persistent Islamophobia and divisiveness” the Muslim community faces in Canada, according to the MAC’s President-Strategy Sharaf Sharafeldin.

There is a bit of a difference this year, however. After inquiries from the National Post, the MAC has “temporarily” dissociated itself with the Egyptian sheikh Nashaat Ahmed, a man who Jewish advocacy groups have accused of openly praying for the Jewish people to be destroyed, and who refers to Jews as evil beasts, the worst of the earth’s living creatures, and the descendants of apes and pigs.

Independent translations of Ahmed’s various speeches feature several statements to the effect that Jews should be eliminated along with “all others who support them in countries around the world,” and suggest support for the Islamic State, the Al Qaida successor in Iraq and Syria. Translations of Ahmed’s speeches on Islamic piety further suggest his support for prohibiting women from leaving the home unaccompanied by a male relative.

On Wednesday, the MAC explained that the organization does not endorse supplications against Jews or any other group of people. “However it is a well established Islamic theological position to invoke the help of God against oppressors.” In a prepared statement, the MAC announced that while it is commonplace for anti-Israel rhetoric to conflate Israel with the Jewish people, it is wrong to do so, and while the MAC had asked Sheikh Ahmed for clarification, an initial review indicated that statements attributed to him had been mistranslated, misrepresented or incorrectly dated.

On Thursday, the MAC sent me a statement reiterating Sharafeldin’s claim that concerns about Ahmed’s statements are evidence of “a smear campaign involving deliberate mistranslations and quotes out of context” that are part of a “harmful pattern of targeting Muslim scholars to undermine religious freedom and perpetuate a cancel culture.”

However, Ahmed would nonetheless be pulled from the weekend program.

“MAC acknowledges certain remarks that do not align with our core values and policies. . . we have temporarily suspended his participation in this year’s convention until the matter is fully resolved. We look forward to him clarifying his position and speaking in the future.”

Another difference from last year’s conference: In January, the Trudeau government appointed Toronto Star contributing columnist and Canadian Race Relations Foundation activist Amira Elghawaby as Canada’s first Special Representative on Combating Islamophobia. Elghawaby was scheduled to speak at the conference, but after queries from the National Post, Canadian Heritage confirmed on Thursday that she’d been pulled from the speakers lineup.

Canadian Heritage spokesman Daniel Savoie would not say why Elghawaby’s address was cancelled. “The Government of Canada strongly condemns any form of racism and hate speech, including antisemitism, as well as hate crimes in Canada and around the world,” Savoie said. “Hate, in any form, has no place in Canada as it runs counter to the values and spirit of a diverse and inclusive society.”

Canadian Heritage is not funding the conference, Savoie said. However, in recent years the Liberal government has allotted more than $3 million to a variety of programs and projects administered by the MAC, which has grown from its founding 20 years ago to include mosques, community centres and Islamic schools in more than a dozen Canadian cities.

As the organization has grown, the MAC has gravitated towards openly counseling a heavily politicized version of Islam embraced by only a small minority of Canadian Muslims. The MAC explicitly aligns with the political theology of Hassan Albanna, founder of the Egyptian Muslim Brotherhood. The Brotherhood is the global fountainhead of Islamism, an ideology that demands Islamic law in all aspects of social, cultural and political life. The Palestinian terrorist organization Hamas was founded as the Muslim Brotherhood’s military wing in Palestine.

The focus of the MAC’s weekend convention in Toronto is intended to be “a discourse on how Islam can not be compartmentalized or partially adopted, rather it presents real, viable, and much needed complete solutions for all facets of our lives.”

Even as its federal funding support has increased since Justin Trudeau’s Liberals were elected in 2015, the MAC has been subject to an ongoing investigation by the Canada Revenue Agency. The MAC leadership accuses the CRA of harboring a systemic Islamophobic bias, a claim under investigation by the National Security and Intelligence Review Agency (NSIRA).

Meanwhile, last December the RCMP launched an investigation into a trove of elaborately forged government documents designed to give the impression that the RCMP and the CRA are maliciously targeting the MAC and relying on paid informants to frame the MAC as an organization that funds terrorism overseas.

Shimon Koffler Fogel, CEO of the Centre for Israel and Jewish Affairs (CIJA), says that the MAC has given no indication that it’s interested in breaking its habit of hosting extremist lecturers at its annual gatherings.

“Year after year, the Muslim Association of Canada platforms speakers with records of promoting virulent antisemitism, homophobia, misogyny, and hatred at its convention,” Fogel said. “A major Muslim organization representing a community that itself is the target of hate should know better than to promote that same hatred towards other marginalized groups. Instead, they choose to amplify bigotry, prejudice, and intolerance.”

This year’s conference is “a missed opportunity to show unity against the vitriol we all face,” Fogel said. “It is the responsibility of each of us to combat hatred and racism, and we should expect no less from Canadian Muslims.”

Source: Terry Glavin: Antisemitic Egyptian sheikh was to be hosted by Ottawa-funded Muslim group

Bouchard: Mise au point sur l’interculturalisme

While I disagree with Bouchard on his characterization of multiculturalism, which is also based on integration (“un modèle d’intégration d’une société dans l’unité et la diversité, dans un esprit d’équilibre entre les besoins et les attentes respectives de la majorité et des minorités” also applies to multiculturalism), nevertheless he is a strong advocate for and integration and inclusive approach:

L’interculturalisme semble réinvestir le débat public, comme en témoigne, entre autres, le texte d’Alex Bilodeau paru dans Le Devoir du 31 juillet. C’est une initiative bienvenue, car le dossier québécois de l’immigration évolue présentement dans une mauvaise direction. C’est l’occasion d’une mise au point assortie d’une mise en garde.

Concernant le texte de M. Bilodeau, ce n’est pas une bonne idée que d’associer nationalisme et interculturalisme sans clarifier les rapports entre les deux — si rapport il y a. Par ailleurs, l’auteur voit dans l’interculturalisme deux courants incompatibles.

D’un côté (courant A), il y aurait les tenants d’une nation homogène orbitant autour de l’héritage de la majorité canadienne-française. De l’autre côté (courant B), on trouverait un modèle centré sur le pluralisme radical qui réduirait la nation québécoise au français comme langue commune, sans accorder de priorité à l’intégration, ce qui le rapproche du multiculturalisme.

Ces deux courants sont en effet incompatibles, mais ce qu’il faut surtout souligner, c’est qu’aucun des deux ne relève de l’interculturalisme.

Selon Alex Bilodeau, l’opposition entre les deux courants se manifeste de trois façons :

Le rapport majorité-minorité. Selon le courant A, la première domine la seconde. En ce cas, il ne peut en résulter que l’exclusion ou une forme d’assimilation. Quant au courant B, il ferait l’économie d’une culture commune à construire et effacerait le rapport majorité-minorité.

L’intégration. Ici, le texte de Bilodeau se fait répétitif. Le premier courant se signale par l’assimilation, le second récuse la domination de la majorité au nom de l’égalité des droits.

La culture commune. Dans l’esprit du courant A, cet élément serait secondaire, le vieil héritage devant primer. Selon le courant B, au contraire, le rapport majorité-minorité doit être atténué en le traitant sur une base de complémentarité, de réciprocité et de respect de la différence.

Définis de cette façon, on voit bien que les deux courants sont en effet incompatibles. On voit aussi que le courant A est bien loin de l’interculturalisme. Le courant B se voit toutefois attribuer un de ses éléments, soit la nécessité de traiter la relation majorité-minorité hors de toute hiérarchie ou de toute volonté de domination. J’ajoute que le texte de Bilodeau est un peu difficile à comprendre du fait que le courant B est présenté de deux manières différentes.

Une dualité en interaction

Pour mémoire, je rappelle que l’interculturalisme (tel que je l’ai toujours conçu) est un modèle d’intégration d’une société dans l’unité et la diversité, dans un esprit d’équilibre entre les besoins et les attentes respectives de la majorité et des minorités. Il repose sur ce qu’on peut appeler une dualité en interaction. D’abord, on s’attend à ce que le coeur du modèle dessine les bases de la société plurielle dans laquelle nous souhaitons vivre.

Cette première composante doit se concrétiser dans un ensemble de politiques et de programmes qui mobilisent les appareils de l’État, mais aussi les principaux acteurs collectifs. Par ailleurs, ces deux composantes doivent être pensées en interaction dans un but de cohérence.

L’objectif concret de l’interculturalisme est d’amener les immigrants et les minorités à s’intégrer grâce à des programmes de rapprochement, d’échange, de partage et d’initiatives communes. Il ne s’agit pas de réduire ou de supprimer la diversité, mais de la mettre à profit dans l’intérêt général de la société et dans un esprit d’égalité, en accord avec le droit. De ce processus devrait résulter une culture commune dans laquelle immigrants et minorités auraient investi tout en gardant leur part de spécificité. À cause de la logique du nombre, il est par ailleurs prévisible que la culture de la majorité pèsera beaucoup plus que les autres dans cette opération.

Cela dit, je conçois bien qu’on puisse diverger d’opinion sur des modalités ou des points annexes, mais sur l’ossature, il y a peu à changer si l’on tient à rester dans l’esprit de l’interculturalisme.

La responsabilité gouvernementale

Quoi qu’il en soit, le gouvernement n’en fait pas assez face aux changements qui s’annoncent. En 2002, le Québec a reçu 63 000 immigrants permanents (moyenne des années 2015-2022 : 47 000) et 28 000 immigrants temporaires, en hausse également.

Le nombre total d’immigrants temporaires vivant au Québec actuellement est de 200 000 environ (dont plusieurs deviendront permanents). Ces tendances à la hausse vont vraisemblablement se poursuivre. Je rappelle ces chiffres pour illustrer l’énorme défi qui se pose sur le plan de l’intégration. Comment sera-t-il relevé ?

Pour l’instant, cette immigration est surtout pensée en termes économiques. Mais l’immigrant n’est pas qu’un rouage dans une stratégie de croissance, il est aussi un citoyen qui doit être inséré socialement et culturellement.

L’urgence d’agir

Pour des raisons pressantes, l’État doit agir énergiquement, comme le montrent des résultats de recherches réalisées récemment. Je pense notamment aux travaux des politologues Antoine Bilodeau et Luc Turgeon (dont nous informait Le Devoir du 31 juillet).

Il en ressort principalement que, pour diverses raisons (dont la loi 21 sur les signes religieux), le sentiment d’appartenance au Québec est en baisse au sein des minorités, au profit de l’appartenance canadienne.

Une partie de leurs membres (difficile à quantifier) ne se sentent pas acceptés et songent à émigrer. Comment cette situation va-t-elle évoluer dans les 15 ou 20 prochaines années en l’absence d’une intervention appropriée de l’État ?

Les clivages entre majorité et minorités sont en croissance dans de nombreux pays, où ils provoquent des conflits interethniques. Une fois profondément installés, ces clivages deviennent extrêmement difficiles à réduire — la France en est un exemple, dont nous devrions tirer une leçon.

Un Québec à l’enseigne du multiculturalisme ?

Si l’immigrant ne trouve pas à s’intégrer pleinement dans la société d’accueil, il le fera au sein d’une minorité. C’est une tendance qui peut conduire à long terme à une fragmentation, à l’essor d’une mosaïque ethnique sur le modèle du multiculturalisme. Est-ce le genre de société que nous voulons ?

Source: Mise au point sur l’interculturalisme

Police in schools has long been a topic of debate. In Alberta, at least, the students have spoken

Good example of serious research and examination of the evidence of the experience of having police school resource officers in schools. Money quote: “…it is worth remembering that social policies need to be grounded in empirical evidence. Ideally, that evidence should be collected by researchers without preordained opinions.”

Not, of course, unique to this issue as advocates and activists, including researchers, often have “preordained opinions” rather than looking at the evidence more dispassionately.

I come across this regularly in my analysis of public service diversity. My How well is the government meeting its diversity targets? An intersectionality analysis, which showed that Black public servants were not under-represented at the all employees level, and less under-represented at the EX level than South Asian, Chinese and Filipino public servants. Black hiring rates were among the highest, separations the lowest and promotion rates second highest, with overall visible minority hiring and promotion rates higher than not visible minority. Overall visible minority hiring rates were higher than not visible minorities, separation rates were lower (likely reflecting age) and promotion rates were also higher over the 2017-22 period.

This prompted Twitter discussion, with advocates arguing for a disproportionality index based on narrow salary bands rather than my approach based on the broader occupational groups, including EX, and the hiring, separation and promotion data for the last six years. While some engaged on the substance of the different approaches, some “activists on a pension” public servants simply disregarded an “inconvenient truth” to their narratives:

The presence of police in schools, often referred to as school resource officers (SROs), has been a topic of debate for decades. However, after the global movement critically examining the role of the police in modern society, these discussions have intensified. Proponents argue police in schools reduce crime, keep students safe and improve police-community relations. On the other hand, critics maintain that SRO programs are costly and disproportionately disadvantage Black, Indigenous and other marginalized students. Activists and community leaders often argue that SROs contribute to the “school-to-prison pipeline.” Several American studies have found that racialized students are subjected to higher levels of police surveillance within schools and are more likely to be disciplined and/or charged by SROs. These studies have also found that students disciplined by school-based police officers often maintain a criminal label, have poor educational and career outcomes, and are at increased risk of becoming further entrenched in the criminal-justice system. Does the same situation exist in Canada?

Most Canadian research has failed to explore whether SROs disproportionately affect racialized and marginalized students. Nonetheless, a few small-scale studies have suggested that racialized and marginalized youth are likelier to have negative experiences with SROs than their white counterparts. Advocates have used these findings to support removing SRO programs from several large Canadian school boards. However, in the aftermath of recent high-profile incidents of violence in Canadian schools, including student homicides in Toronto and Edmonton, there is renewed support for returning the police to schools. How should we as society assess the different perspectives on this issue? As university professors, we believe that answering such challenging questions begins with rigorous empirical research.

Between 2022 and 2023 we conducted research on SRO programs within both the Edmonton Catholic and public school systems. Our multimethod approach included a review of official SRO records and focus groups, interviews and surveys with over 11,000 students, 4,000 parents and 650 teachers. These are the largest and most comprehensive such studies in Canada. Unlike most other Canadian studies, we explicitly set out to explore and understand the perceptions and experiences of racialized and marginalized students. We found that:

  • Regardless of race, sexual orientation and self-reported disability status, students and parents were much more likely to report positive experiences with their SRO (approximately 45 per cent of all respondents) than negative experiences (approximately 7 per cent of all respondents). Positive experiences included feelings of safety, assistance with victimization incidents, assistance with personal problems, informal conflict resolution, mentorship, legal education, and innovative strategies for discipline and reform.
  • Regardless of race, sexual orientation and disability status, most students reported that their SRO made them feel safe at school and was a positive member of their school community. Few students felt targeted or intimidated by their SRO.
  • Regardless of race, few students and parents felt that SROs treat Black, Indigenous and other racialized students worse than white students. It was also uncommon for participants to believe officers were biased toward sexual minorities and students with disabilities.
  • Most teachers believed SROs reduce, not increase, formal disciplinary actions (i.e., suspensions, expulsions, arrests etc.) against students. Teachers felt students would be treated more harshly by regular police officers who might be called to the school if the school did not have an SRO.
  • Regardless of race, sexual orientation and disability status, most students, parents and teachers (approximately 80 per cent of all respondents) want the SRO program retained or reinstated at their school. Few want to see the program permanently suspended (approximately 8 per cent of all respondents).

That said, the results of our studies are not all positive. Both teachers and students believed SROs are sometimes called to deal with non-criminal student conduct issues (including lateness) that school staff should handle. Teachers and students also complained that certain police officers – particularly those with an enforcement orientation – should not work with youth and should be screened out and removed from SRO programs.

While most Black and Indigenous students and parents supported Edmonton’s SRO program, Black and Indigenous students were somewhat more likely to support suspending the program than respondents from other racial backgrounds. Black and Indigenous students were also more likely to report negative experiences with SROs, including allegations of oversurveillance, targeting and unfair disciplinary decisions.

Our study also uncovered considerable weaknesses in how the school boards and the Edmonton Police Service (EPS) document SRO activities. How often are SROs involved in school disciplinary decisions, including suspensions and expulsions? How often do SROs ticket, arrest or lay charges against students? Are Black, Indigenous and other marginalized students disproportionately involved in SRO enforcement decisions? Does the presence of an SRO significantly reduce illegal activity on school property? We cannot answer these and other important questions with the existing data. If school boards retain SRO programs, we recommend improving the data being collected, including collecting data on the race and other demographic characteristics of those affected by SRO activities. At the same time, students and caregivers with personal experience with expulsions, suspensions and other interventions consistently reported being treated more harshly by school administrators than by SROs. This (perhaps surprising) finding suggests that leaving conduct issues in the hands of school administrators might lead to more harm for students and families – yet another aspect that warrants expanded data collection.

While many questions remain, our overall finding is that racialized and marginalized students and their families support SRO programs. Further, our results provide little evidence of perceived racial bias. This is news in a climate where some Canadian social scientists and activists now demand that SRO programs be eliminated. Unsurprisingly, they were not happy with our findings.

In the past, our research has – in various contexts – uncovered racial bias with respect to police street checks, arrest decisions and use of force. While the police largely dismissed these results, activists embraced our findings, using them as valuable evidence to support discussions about racial profiling. Our study of SROs has produced the opposite effect: Some advocates and scholars have been quick to criticize our findings because they do not support their preferred policies, while police organizations seem to support the results, without acknowledging negative findings.

This is concerning, but in some respects, these public responses fit a familiar pattern whereby activists and organizations selectively embrace, reject or ignore scholarly research depending on whether it supports or challenges their political position or preferred policies. However, one thing that makes the Edmonton SRO situation slightly different is that those who have opposed the SRO programs have said they were voicing the desires of Edmonton’s Black, Indigenous and other racialized communities. Our evidence, in contrast, demonstrates that such groups mainly support the SRO program, raising questions about who legitimately speaks on behalf of the interests of Black, Indigenous and other racialized parents and students on such issues in Alberta.

We deliberately mention Alberta because it is entirely possible that SRO programs in other jurisdictions are poorly run, biased and not supported by local communities. As researchers, we understand that context matters in how well any program or initiative operates. However, attention to such local specificity often gets lost on the political stage when people make sweeping statements embracing or rejecting policies without knowing or paying attention to the local details.

Given how many aspects of policing are contentious within Canada, it is worth remembering that social policies need to be grounded in empirical evidence. Ideally, that evidence should be collected by researchers without preordained opinions.

Kanika Samuels-Wortley is an associate professor in the faculty of social science and humanities at Ontario Tech University.

Scot Wortley is a professor in the Centre for Criminology and Sociolegal Studies at the University of Toronto.

Sandra Bucerius is a professor of sociology and criminology and director of the Centre for Criminological Research at the University of Alberta.

Source: Police in schools has long been a topic of debate. In Alberta, at least, the students have spoken

Dear colleagues: How to achieve student diversity, legally [affirmative action after SCOTUS]

Of note:

On 14 August the Biden administration provided colleges and universities with scenarios that would allow them to maintain the racial diversity of their student bodies following the Supreme Court of the United States’ (SCOTUS) decision last June that ended affirmative action.

Secretary of Education Miguel Cardona cast the maintenance of racial diversity in the nation’s colleges and universities as both an economic necessity and the fulfilment of America’s promise to itself. “For higher education to be the engine of economic opportunity, upward mobility and global competitiveness, we need campus communities that reflect the beautiful diversity of our country,” he said.

The Washington DC-based American Council on Education (ACE) welcomed the guidance provided by the Biden administration.

“This guidance from the Department of Education is a welcomed effort to delineate the limits of the ruling and help colleges better understand this new environment as they seek to meet their diversity and inclusion goals within the new limitations imposed by the court’s ruling,” said Audrey Hamilton, associate director of ACE’s public affairs.

Pushback against court findings

In the United States, SCOTUS is the final arbiter of constitutional questions. Its decisions are binding on both the federal and state governments.

While the Biden administration was well within rhetorical norms when it expressed regret about the decision, official government statements such as the “Dear Colleague letter” addressed to colleges and universities and signed by Kristen Clarke, assistant attorney general for civil rights at the Department of Justice (DoJ), and Catherine E Lhamon, assistant secretary for civil rights at the Department of Education (DoE), are not generally considered the place to re-litigate constitutional issues in public.

Still, the administration pushed back against the SCOTUS’ rejection of the notion that student diversity adds to the educational experience of college and university students, stated most clearly in Justice Clarence Thomas’ concurring opinion in the case of Students for Fair Admissions (SFFA) v President and Fellows of Harvard College (SFFA).

“I have sought to understand exactly how racial diversity yields educational benefits,” said Thomas. “With nearly 50 years [since the establishment of affirmative action programmes] to develop their arguments, neither Harvard nor UNC – two of the foremost research universities in the world – nor any of their amici [friend of the court briefs] can explain that critical link.”

The University of North Carolina at Chapel Hill (UNC), and Harvard University were sued by SFFA which claimed that the universities’ affirmative action programmes discriminated against Asian and white applicants.

The Dear Colleague letter underscored that both the DoJ and DoE believe: “Learning is enriched when student bodies reflect the rich diversity of our communities. Research has shown that such diversity leads to, among other things, livelier and more informative classroom discussions, breaking down prejudices and increased cross-racial understanding, and heightened cognitive development and problem-solving skills.”

The letter further states: “The benefits of diversity in educational institutions extend beyond the classroom as individuals who attend diverse schools are better prepared for our increasingly racial and ethnically diverse society and global economy.”

Holistic application-review processes

The DoJ’s guidance, that accompanied the letter from Clarke and Lhamon, is grounded in the SCOTUS’ decision in SFFA and, specifically, in the statement, just before the end of the majority decision written by Chief Justice John Roberts, that “nothing in this opinion should be construed as prohibiting universities from considering an applicant’s discussion of how race affected his or her life, be it through discrimination, inspiration or otherwise”.

As interpreted by the DoJ, Roberts allowed universities and colleges to continue to use holistic application-review processes that provided opportunities, through essay prompts, to assess how an applicants’ background and individual attributes – including race, experience of racial discrimination or the racial composition of his/her schools or neighbourhood – position the applicant to contribute to the college or university in a unique manner.

Among the concrete examples the guidance provides are:

• “A university could consider an applicant’s explanation about what it means to him to be the first Black violinist in his city’s youth orchestra”; and

• “[A]n institution could consider an applicant’s discussion of how learning to cook traditional Hmong dishes from her grandmother sparked a passion for food and nurtured her sense of self by connecting her to past generations of her family (the Hmong are an indigenous group from East and Southeast Asia)”.

When Dr Alí Bustamante, deputy director of the New York-based Roosevelt Institute’s Worker Power and Economic Security Program, was asked if the DoJ’s examples were pitched only to those students who excelled in high school, and thus made them good candidates for Harvard at the expense of those students who managed to do well in the many poorly equipped and underfunded high schools in America’s slums, he said: “Yes.”

“A more apt example of how race directly impacts lived experiences is a narrative about a Black student that graduates from an underfunded school, lived through years of systemic exclusion, and/or residing in an over-policed community. These examples better show how race commonly impacts lived experiences and overcoming these experiences should be valued,” he wrote in an email to University World News.

Further, the decision does not, the DoJ told universities and colleges, prevent them from considering that data if it comes from a third party.

“An institution could . . . consider a guidance counsellor or other recommender’s description of how an applicant conquered her feelings of isolation as a Latina student at an overwhelmingly white high school to join the debate team,” says the Dear Colleague letter.

Measures beyond race

The SCOTUS decision dealt with a narrow question: did affirmative action programmes violate the Equal Protection Clause of the 14th Amendment to the US Constitution ratified in 1868, one of the three post-Civil War amendments that banned slavery?

The clause reads in part: “No state shall make or enforce any law which shall abridge the privileges or immunities of citizens of the United States . . . nor deny any person within its jurisdiction the equal protection of the laws.” SCOTUS decisions interpreted the phrase “No state” to include the federal government and, thus, included the laws under which affirmative action was implemented.

The decision does not prohibit colleges and universities from using means other than specifically identifying a student’s race to foster diversity. Both outreach and recruitment programs can, the DoJ says, “consider race and other factors that include, but are not limited to, geographic residency, financial means and socioeconomic status, family background, and parental education”. (Postal codes are strong predictors of race and these other sociological factors.)

Colleges and universities that seek diverse student bodies can direct their outreach/recruitment towards schools and school districts that serve predominantly students of colour and students of limited financial means.

They may also “target school districts or high schools that are underrepresented in the institution’s applicant pool by focusing on geographic location (for example, schools in the Midwest, or urban or rural communities) or other characteristics”.

Among these characteristics are low-performing schools or those with high dropout rates, those in which large percentages of students received free lunches or have historically low numbers of graduates being admitted to the college or university in question.

Neither these outreach/recruitment efforts nor establishing pathway programmes in which, for example, an institution partners with a high school to offer mentoring and summer enrichment boot camps run afoul of the SCOTUS decision.

Moreover, the DoJ says, neither would admissions policies such as the automatic admittance of community college (two-year college) graduates, as is the case in several states presently. For, each of these regimens is designed to increase the applicant pool and not to identify the race of any individual student by ticking off a box.

In his opinion, which argued for race blindness, Justice Thomas derided this bureaucratic shorthand: “What it [the admissions process] cannot do is use the applicant’s skin colour as a heuristic, assuming that because the applicant checks the box for ‘black’ he therefore conforms to the university’s monolithic and reductionist view of an abstract, average black person.”

Such arguments ignore the fundamental role racism has played in American history and how it is baked into many of the nation’s institutions.

“Affirmative action practices have been contested since they were first implemented [in the middle 1960s] because some Americans, including policymakers, do not agree with the use of policy to address, and attempt to repair, the injuries that marginalised communities have endured as a result of past discriminatory policies,” said Bustamante.

“Some Americans believe in the myth that government policy should be race neutral despite the stark reality that American policymaking has a legacy of disproportionately benefiting whites and men and excluding people of colour, women, and those with atypical abilities and gender identities.”

A university takes proactive steps

A month before the Biden administration released its guidance to colleges and universities, Sarah Lawrence College stole a march on the DoJ and DoE. The liberal arts college just north of New York City changed the essay prompt that students applying for admissions in the 2024-25 school year must follow.

The prompt begins by referencing and then citing the SCOTUS decision in SFFA.

“In a 2023 majority decision of the Supreme Court of the United States, Chief Justice John Roberts wrote: ‘Nothing prohibits universities from considering an applicant’s discussion of how race affected the applicant’s life, so long as that discussion is concretely tied to a quality of character or unique ability that the applicant can contribute to the university’.”

Prospective students are then asked to write an essay: “Drawing upon examples from your life, a quality of your character, and/or a unique ability you possess, describe how you believe your goals for a college education might be impacted, influenced or affected by the Court’s decision.”

According to Bustamante, Sarah Lawrence’s essay prompt aligns with the Biden administration’s view and not with the SCOTUS.

“The court majority has repeatedly affirmed that racial discrimination and marginalisation is not a given – a generalised experience of all people of colour. The Sarah Lawrence and Biden administration perspective is that the court’s ruling means that racial discrimination and marginalisation must be explicitly factored into admissions, and no longer be assumed based on the identification of race alone.”

Source: Dear colleagues: How to achieve student diversity, legally

Ford gov’s anti-racism plan doubles down on funding for DEI, left-wing groups

Ford government being accused of being too progressive by right-wing media:

Ontario’s Progressive Conservative government has published a new anti-racism strategic plan that doubles down on “diversity, equity and inclusion” (DEI) initiatives and funding for left-wing organizations.

The plan, published on the Government of Ontario’s website on Aug. 24, commits millions of dollars towards anti-racist initiatives and highlights several recent anti-racist policies implemented by Ford’s PCs.

“Too many individuals are denied opportunities or face discrimination because of the colour of their skin, their cultural identity or their beliefs,” says Ontario’s minister of citizenship and multiculturalism Michael Ford.

The Ford government believes anti-black racism “is deeply entrenched in Canadian institutions, policies and practices,” such that it is “either functionally normalized or rendered invisible to the larger white society.” 

It hopes the new plan will help “break down barriers and address systemic challenges to ensure every Ontarian — from every corner of the province, urban and rural — can participate, contribute and succeed.”

True North has compiled noteworthy initiatives highlighted in the plan. 

The government is doubling down on DEI training, saying it “heard from community members that there is a need for students, teachers, staff and school boards to learn more about anti-racism and the diversity of culture in Canada.” It is currently “working with community partners to enhance and provide culturally relevant and responsive supports, services and resources to students and educators to combat racism, hate and discrimination.”

Ford’s PCs are spending $1 million on, among other things, anti-racist lesson plans and classroom materials while also investing $3 million over 2 years in “anti-hate initiatives that include development of classroom resources to promote diversity.”

The Ford government plans to work in collaboration with several organizations on anti-hate training, including trans rights group Egale Canada.

Among other things, the government funded group opposes parental rights policies and is pushing for restrictions on protests against drag shows for children. As previously reported by True North, Eagle also made headlines for a campaign calling on the CRTC to ban Fox News and for pushing for Christian blue jays player Anthony Bass to be cancelled over a video he made discussing the biblical foundation for boycotting companies that promote gender ideology to children.

Other organizations listed as partners on anti-hate training include the Muslim Association of Canada, African Canadian Coalition against Hate, Oppression and Racism, the Friends of Simon Wiesenthal Center, FrancoQueer, L’Association Canadienne pour la Promotion des Héritages Africains and the Indigenous Trustees’ Council Chair.

The Ford government is also giving an additional $303,500 to Parents of Black Children – a race-focused organization supportive of Critical Race Theory that opposes the presence of police in schools. As previously reported by True North, the group previously received over one million dollars in government funding, including from Ford’s PCs.

The organization was previously chaired by the founder of controversial DEI consultancy KOJO Institute, Kike Ojo Thompson. A lawsuit against the TDSB alleges late principal Richard Bilkszto was bullied, shamed, humiliated, and accused of upholding white supremacy at an “anti-racism” session by the KOJO Institute after he challenged a claim that Ojo-Thompson made. 

Bilkszto died of suicide two years later, with his family claiming he was dealing with plaguing stress stemming from the incident. 

The allegations have not been proven in court and Ojo-Thompson has denied them.

Parents of Black Children have been strongly defending Ojo-Thompson and her organization amidst blowback, saying she’s being used as a scapegoat by the right wing

Ontario’s anti-racist plan also highlights a “strengthening (of) standards and anti-racist education for teachers” through the creation of anti-black racism qualifications and anti-black racism professional advisories for teachers. Ford’s PCs have also made DEI training a mandatory PA day activity for teachers.

The province also amended Regulation 437/97 on Professional Misconduct to recognize “hateful remarks and behaviour” as misconduct and modified teacher hiring practices to ensure teacher hiring is dictated by merit, diversity and unique needs.

Other initiatives listed in the Ford government’s anti-racism plan include changes made to trades programs to “increase the representation of Indigenous People and Black and other racialized individuals” by among other things, giving employers “additional milestone payments” for sponsoring apprentices from under-represented groups.

It is also giving $3 million to community organizations that offer sport and recreation programming – placing emphasis “on the principles of diversity, equity and inclusion.”

DEI ideology has been criticized by many as woke, racist and counter productive.  Several U.S. states, including Florida, have moved to ban both DEI ideology and CRT. Some had hoped Ontario would follow suit following the death of Bilkszto. 

While Ontario Education Minister Stephen Lecce has ordered a review of the circumstances surrounding Bilkszto’s suicide and a review of school trainings, his office told CP24 that DEI training in Ontario schools would continue, calling it “important work.” 

The Ford PCs opting to abet wokism rather than fight it, especially in the education system, has been criticized by many – including members of Ontario’s black community. 

In a 2021 National Post op-ed, author Jamil Jivani, who was appointed as Ontario’s first community opportunities advocate and is now a federal Conservative candidate, accused Lecce of being “a woke liberal in conservative clothing who has turned his back on parents.”

Jivani resigned from the position last year, criticizing the Ford government’s policies.

True North reached out to Minister Ford’s office for comment but did not receive a response in time for publication.

Source: Ford gov’s anti-racism plan doubles down on funding for DEI, left-wing groups

Yakabuski: Back-to-school in France means back to another bitter debate over secularism

Good commentary:

La rentrée, as the back-to-school season is known in France, is starting off with yet another divisive civics lesson after the government’s move to prohibit a traditional Middle Eastern robe that had become a fashion statement among some Muslim high-schoolers.

Source: Back-to-school in France means back to another bitter debate over secularism

Experiences of discrimination in daily life among Chinese people in Canada, and their perceptions of and experiences with the police and the justice system

Of note, particularly the change from 2014 to 2019:

  • In the five years preceding the 2019 General Social Survey (GSS) on Canadians’ Safety (Victimization), three in ten (29%) Chinese people aged 15 and older experienced discrimination or unfair treatment in their daily lives. While this proportion was similar for other racialized populations (29%), it was nearly double that of the non-racialized population (16%).
  • Compared to the 2014 GSS on Victimization, the proportion of Chinese people that experienced discrimination in 2019 nearly doubled (16% versus 29%). Increases were also noted among other racialized populations (21% in 2014 versus 29% in 2019) and the non-racialized population (12% versus 16%), although the rise was more pronounced among those who are Chinese.
  • Of the Chinese people who experienced discrimination in 2019, the largest proportion said it took place in a store, bank or restaurant (45%E). This was followed by those who said they were discriminated against when at work or when applying for a job or promotion (27%E), when attending school or classes (22%E), when crossing the border into Canada (6.7%E) and when dealing with the police or the courts (4.7%E).
  • Chinese people most often experienced discrimination on the basis of race or skin colour (22%), ethnicity or culture (17%) and language (11%). Discrimination on the basis of physical appearance (5.1%), sex (4.3%), age (3.7%) and gender identity or expression (1.4%) was less common.
  • The large majority (85%) of Chinese people reported a great deal of or some confidence in the police; however, this was lower than confidence among the non-racialized population (92%). Chinese people less often said they thought the police do a good job for every measure of police performance included in the survey, when compared to other racialized populations and the non-racialized population.
  • One-quarter (25%) of Chinese people came into contact with police—for a variety of reasons—in the 12 months preceding the GSS on Victimization. Of those who had contact with police, three-quarters (75%E) perceived their experience as positive. Still, this proportion was smaller than other groups (87% of other racialized populations and 89% of the non-racialized population that had contact with police).
  • Less than one in ten (7.2%) Chinese people had ever come into contact with Canadian criminal courts, less common than other racialized populations (12%) and the non-racialized population (22%).
  • According to the Canadian Legal Problems Survey, around one in six (16%) Chinese people experienced problems or disputes they considered serious and not easy to fix in the three years preceding the survey. Serious problems or disputes were less common for Chinese people than those from other racialized populations (21%).

Source: Experiences of discrimination in daily life among Chinese people in Canada, and their perceptions of and experiences with the police and the justice system

French Govt Sees Islamic Clothing In Schools As ‘Political Attack’

Hear we go again:

The wearing of abaya dresses by some Muslim women in French schools is a “political attack”, the government’s spokesman said Monday as he explained a ban announced on the clothing.

Education Minister Gabriel Attal said Sunday that the long, flowing dresses that originated in the Middle East would no longer be allowed in schools when the new term begins next week because they violate secular laws.

Government spokesman Olivier Veran said it was “obviously” a religious garment and “a political attack, a political sign” which he saw as an act of “proselytising” or trying to convert to Islam.

“School is secular. We say it in a very calm but firm way: it is not the place for that (wearing religious clothing),” he told the BFM TV channel.

Attal said Monday that the government was clear that abayas “did not belong in schools.”

“Our schools are being tested. These last few months, violations of our secular rules have considerably increased, particularly with regard to the wearing of religious clothing such as abayas or qamis which have appeared — and remained — in some establishments,” he told reporters.

Attal’s decision to ban abayas has sparked a new debate about France’s secular rules and whether they are used to discriminate against the country’s large Muslim minority.

A law of March 2004 banned “the wearing of signs or outfits by which students ostensibly show a religious affiliation” in schools.

This includes large Christian crosses, Jewish kippas and Islamic headscarves.

Unlike headscarves, schools had struggled to regulate the wearing of abayas which were seen as being in a grey area.

The government has sided with politicians on the right and far-right who had pushed for an outright ban, arguing that they are part of a wider agenda from Islamists to spread religious practice throughout society.

But politicians on the left and many Muslims see France’s secular rules — known as “laicite” — as a front used by conservatives for Islamophobic policies.

They say some women choose to wear abayas, or headscarves, to signal their cultural identity, rather than out of religious belief.

Many conservative politicians have pushed in recent years for the ban on the wearing of religious symbols to be widened to universities and even parents accompanying children on their school outings.

Far-right leader Marine Le Pen campaigned in last year’s presidential election to ban veils from all public streets.

The country’s constitution guarantees citizens the right to practice religion freely, but it imposes an obligation on the state and state employees to respect neutrality.

The abaya ban is likely to face a legal appeal and could lead to difficulties for school authorities who will have to decide when a large flowing dress moves from being a personal fashion choice to a religious statement, observers say.

Source: French Govt Sees Islamic Clothing In Schools As ‘Political Attack’

Sacha Baron Cohen’s Speech on Standing Against Hate

For the record:

Reverend Sharpton, members of the King family—thank you for inviting me to join you today. This is an incredible honor.

I’m indebted to the legacy of Dr. King and the work of the King Center. When I was a 19-year-old university student doing my thesis on the civil rights movement, I visited Atlanta and stayed at the historic Butler Street YMCA. I’ve never forgotten how I was welcomed by the staff of the King Center and the people of Atlanta.

There, I learned about how Black Americans and Jewish Americans—and people of so many faiths—linked arms together, went to jail together, sacrificed their lives together, and achieved historic victories together for civil rights. Their brave alliance teaches a powerful lesson that we can never forget: when we are united, we can hasten the day—as Dr. King proclaimed—when all of “God’s children will be able to walk the earth in decency and honor.”

The power of our unity is exactly why those who stand in the way of equality and freedom seek to divide us. They appeal to the worst instincts of humanity, which often simmer just below the surface. I’ve seen it in my own work.

As Borat, the first fake news journalist, I interviewed some college students—three young white men in their ballcaps and polo shirts. It only took a few drinks, and soon they were telling me what they really believed.

They asked if, in my country, women are slaves. They talked about how, here in the U.S., “the Jews” have “the upper hand.” When I asked, do you have slaves in America?, they replied, “we wish!” “We should have slaves,” one said, “it would be a better country.”

Those young men made a choice. They chose to believe some of the oldest and most vile lies that are at the root of all hate. And so it pains me that we have to say it yet again. The idea that people of color are inferior is a lie. The idea that Jews are dangerous and all-powerful is a lie. The idea that women are not equal to men is a lie. The idea that queer people are a threat to our children is a lie.

At other times, I’ve seen people make a different choice.

As Borat, I once got an entire bar in Arizona to sing, “Throw the Jew down the well”—which revealed people’s indifference to anti-Semitism. But when I tried to film that same exact scene at a bar in Nashville, something different happened. People started to boo. And then they chased me right out of that bar.

Those people made the choice that brings us all here today—they chose to belief the truth: the truth that we are all deserving of respect, dignity, and equality, no matter who we are, what we look like, how we pray, or who we love.

We always have a choice.

Today, the choices we make are more important than ever because the forces of hate have a new weapon that was not available in 1963—social media. These social media platforms deliberately amplify content that triggers outrage and fear, including fear of “the other.”

This technology gives an advantage to the intolerant. They’ve gone from Klan rallies to chat rooms, from marches to message boards. It’s how they spread their filth, recruit new members, and plan their attacks. And we’ve all seen the deadly results. A surge in hate crimes. The murder of religious and ethnic minorities. And, on the other end of this Mall, an attack on democracy itself—hate and violence that should have no place in our pluralistic societies.

Today, we make a different choice—and we call on people everywhere to join us in standing up to hate, conspiracies, and lies, especially on social media.

To every person online, when someone tries to blame the problems of the world on vulnerable groups, don’t believe it. Don’t click on the conspiracy. Don’t “like” the lie. Learn the facts. “Education”—as Nelson Mandela said—“is the most powerful weapon which you can use to change the world.”

To every corporation that advertises on social media, these platforms cannot survive without your dollars. Without your revenue, racist “influencers” cannot spew the lie that immigrants and people of color are trying to “replace” white Christians. Corporations—pull your ads from platforms that spread racism, hate, and bigotry.

To every social media CEO who has gotten rich off algorithms that help fuel the mental health crisis among our children and the polarization of our societies—change your business model. Stop hate for profit. For once, use the billions of dollars you’ve made to build a product that is not toxic, but safe.

Finally, to elected officials… Here in the United States, it’s been nearly 30 years since Congress passed meaningful internet regulations, in large part because social media companies have spent hundreds of millions of dollars blocking them. Meanwhile, from Pittsburgh to Buffalo and now Cedar Glen, hate in the virtual world kills in the real world. How many more people have to die? Congress, it’s time to hold these social media companies accountable for the harm they cause.

We always have a choice. Today, as others spread lies, we choose truth. As others stoke conspiracies, we choose facts. As others fuel hate and division, we choose the empathy and the unity that allows us to make progress together, for equality, for decency, and for democracy, especially here in U, S, and A.

Thank you all very much.

Source: Read Sacha Baron Cohen’s Speech on Standing Against Hate